Aikido (Shinjitai 合気道, Kyūjitai 合氣道, aikidō) is a modern Japanese martial art that is split into many different styles including Aikikai, Shodokan Aikido, Yoshinkan, Renshinkai, Iwama Ryu, Iwama Shin Shin Aiki Shuren Kai, and Ki Aikido.
Aikido is now practiced in 140 countries [1]. It was originally developed by Master Morihei Ueshibaas a synthesis of his martial studies, Eastern philosophy, and Shintoist religious beliefs.
AikidoFounder Morihei Ueshiba's goal was to create an art that practitioners could use to defend themselves against attacks, while also protecting the attackers from injury [2, 3].
Aikido is often translated as "the way of unifying (with) life energy" [4] or as "the way of harmonious spirit" [5]. According to the founder's philosophy, the primary goal in the practice of aikido is to overcome oneself instead of cultivating violence or aggressiveness [6].
Aikido's founder used the phrase masakatsu agatsu katsuhayabi (正勝吾勝勝速日, "true victory, final victory over oneself, here and now") to refer to this principle [7].
Aikido's fundamental principles include: irimi [8] ("entering"), atemi ("strikes") [9, 10], kokyu-ho ("breathing control"), sankaku-ho ("triangular principle"), and tenkan ("turning") movements that redirect the opponent's own attack momentum.
Aikido's curriculum is comprised of various techniques, primarily throws and joint locks [11]. It includes a weapons system encompassing the bokken, tantō, and jō.
Aikido derives mainly from the martial art of Daitō-ryū Aiki-jūjutsu (a form of jujitsu) but began to diverge from it in the late 1920s, partly due to Ueshiba's involvement with the new Shinto-based Ōmoto-kyō religion (Oomoto). Ueshiba's early students' documents bear the term aiki-jūjutsu [12].
You too can learn to fight (UK)
Aikido as practiced by Ueshiba's senior students take different approaches to the art, depending partly on when they studied with the master.
Aikido today is found all over the world in a number of styles, with broad ranges of interpretation and emphasis. However, they all share techniques formulated by Ueshiba and most have concern for the well-being of the attacker. More
Jesse Enkamp(video); Editors, Wisdom Quarterly Wiki edit UPDATED
FIFTH PRECEPT: Surā meraya majja pamā daṭṭhānā veramaṇī sikkhā padaṃ samā diyāmi, which means, "I undertake the training-precept to abstain from consuming intoxicants that may occasion heedlessness."
The fifth precept prohibits the use of intoxicants that occasion heedlessness such as alcohol, drugs, or other means. Its virtues are mindfulness and self-responsibility [12, 13] applied to food, work, behavior, and with regard to reality [132] and the true nature of life.
Awareness, meditation, and heedfulness can also be included here [125].
Let's drink this and start breaking other precepts.
The most famous Buddhist commentator in the Pali canon Buddhaghosa writes that whereas violating the first four precepts may be more or less blameworthy depending on the person or animal affected, the fifth precept is always "greatly blamable" because it hinders one from understanding the Buddha's Teachings and may lead one to "madness" [18], which is the karmic result in the future of indulging in alcohol now.
In ancient China, Daoshi described alcohol as the "doorway to laxity and idleness" and as a cause of suffering. Nevertheless, he did describe extraordinary circumstances when drinking might be considered less bad than what it prevents. For example, there's the case of a queen who distracts the king using alcohol to prevent him from murdering.
However, Daoshi was strict in his interpretations. For example, he allowed medicinal use of alcohol only in extreme cases [152].
Early Chinese translations of the Three Baskets or Collections (the Tripitaka of Sutras, Disciplinary Code, and the Higher Doctrine) describe negative consequences for people breaking the rule on drinking, for themselves and their families.
The Chinese translation of the Upāsikaśila Sūtra, as well as the Pāli language version of the Sigālovāda Sutta, speak of terrible consequences from intoxication such as the
loss of wealth,
ill health,
a bad reputation,
being accused of misdeeds,
"stupidity" [in future rebirths],
culminating with rebirth in hell [18, 153].
I need a swig every night to be regular in my poo.
The Dīrghāgama adds to that that alcohol leads to quarreling, negative states of mind, and damage to one's intelligence.
The Mahāyāna Sanskrit version of the Net of All-Embracing Views Discourse (Brahmajāla Sūtra) [Note 6] describes the dangers of alcohol in very strong terms, including the crime of selling alcohol [154], which is listed among one of the forms of wrong livelihood proscribed in the Noble Eightfold Path.
Similar arguments against alcohol are found in Nāgārjuna's writings [155]. A strict interpretation on the prohibition of alcohol consumption in Buddhism can be supported by the Upāli Sūtra's statement that a disciple of the Buddha should avoid drinking alcohol "even [so much as] a drop on the point of a blade of grass."
However, in the writing of some Abhidharma commentators, alcohol consumption was condemned depending on the intention with which it was consumed. For example, an intention that was not condemned was taking alcohol in a tiny amount as a form of medicine [156] or because it is used in the extraction and preservation of plant medicines (syrups, potions, decoctions, concoctions, etc.)
Sanity and sobriety in practice
A little "water of life" never hurt nobody. *Burp*
The fifth precept against consuming alcohol is regarded as extremely important because drinking alcohol leads to lack of self-control and sluggishness [72, 157], which is extremely likely to lead to breaking the other precepts [18] that one would normally if sober avoid breaking.
In Spiro's field studies, violating the fifth precept was seen as the worst of all the five precepts by half of the monks interviewed, citing the harmful consequences [18].
Nevertheless, in practice abstention from alcohol is often disregarded by lay people [158]. In Theravada Buddhist Thailand, drinking alcohol is fairly common, even to the point of drunkenness [159].
Among Tibetan Vajrayana Buddhists, drinking beer is common, partly because it is very weak and only slightly alcoholic [155].
Medicinal use of alcohol is generally not frowned upon [145], and in some countries like Thailand and Laos, smoking tobacco is usually not regarded as a violation of the precept to avoid intoxicants.
Thai and Laotian Buddhist monks have been known to smoke as part of their culture, but monks who have received more training in Buddhism are far less likely to smoke [43, 160].
Let's live it up, steal, and break things. Woo-hoo!
On a similar note, as of the year 2000, no Buddhist country prohibited the sale or consumption of alcohol, though in Sri Lankan Theravada Buddhist revivalists unsuccessfully attempted to become prohibitionist by getting full prohibition passed in 1956 [43].
Moreover, pre-communist Tibet used to prohibit smoking in some areas of the capital, Lhasa. Monks were prohibited from smoking, and the import of tobacco was banned [43].
Vietnamese Zen Buddhist Thich Nhat Hanh included even mindful consumption in this precept, which consists of unhealthy food, unhealthy entertainment, and unhealthy conversations, among others [137, 161]. More
In the Vedas, Satyakāma Jābāli is a Vedic sage, who first appears in the fourth prapāṭhaka (chapter) of the ancient Vedic text, the Chāndogya Upanishad[1].
As a boy, in order to become brahmachārī(celibate Brahmin student), Satyakāma enquires about his father and his family from his mother Jabālā. His mother tells him that she went about many places in her youth attending to different people devoted to their service and did not know his lineage.
Therefore, she tells him that in this world, all that she has is him and vice versa, so he is called Satyakāma Jābāla.
Eager for knowledge, he goes to the sage Haridrumata Gautama, requesting the sage's permission to live in his school for to be a Brahmacharya. The teacher asks, "My dear child, what family do you come from?"
Satyakāma replies that he is of uncertain lineage because his mother does not know who his father is. He tells the sage that as to his lineage, his mother named him Satyakāma Jābāla.
Seeing his innocence and his strong wish to learn, the sage declares that the boy's honesty is the mark of a "Brahmin (brāhmaṇa), a true seeker of the knowledge of Brahman" and accepts him as a student in his school [2, 3].
The Buddha redefined the label "Brahmin" from a biological lineage -- as the Brahmins taught of their own descent from God's mouth -- to a meritocracy, stating that one is not a Brahmin (high caste) from birth because of one's parents but because of one's own actions (karma, "deeds").
The sage sends Satyakāma to tend to 400 sickly cows and to come back when they multiply into 1,000 [3].
The symbolic legend or allegory then presents Satyakāma's conversation with a bull, a fire, a swan (Haṃsa, हंस), and a diver bird (Madgu, मद्गु), which respectively symbolize Vāyu, Agni, Āditya, and Prāṇa [1].
Satyakāma thereby learns from these creatures that the form of Brahman is in all of the cardinal directions (north, south, east, west), world-bodies (earth, atmosphere, sky, ocean), sources of light (fire, sun, moon, lightning), and in humans (breath, eye, ear, and mind) [2].
Aummmm, the cosmic sound of the universe
Satyakāma returns to his teacher with 1,000 cows and humbly learns the rest: the nature of Brahman (the ultimate, metaphysical reality behind all of the illusions of maya).
Satyakāma graduates and becomes a celebrated sage, according to the Hindu tradition.
A Vedic school is named after him, as is the influential ancient text Jābāla Upanishad – a treatise on Sannyāsa (a Hindu sannyasin or renunciate's life) [4].
Upakosala Kamalayana was a student of Satyakama Jabala, whose story is also presented in the Chhāndogya Upanishad [5]. In the end, Satyakāma Jābāla's teacher the Sage Gautama gives him the name Patan. More
Liven: Take a 3-minute quiz. Is your brain working against you? Discover what's keeping you stuck and finally break the cycle. This journey is intended to help you better understand your patterns and structure your experiences. Treat this quiz as a moment of honest reflection.
Liven is not related to Chase Hughes and is not intended to replace professional diagnosis, treatment, or therapy. Everyone's experience is unique. Results may vary. Experiencing medical or mental health concerns? Please reach out to a licensed healthcare professional.
People (operatives?) who hate Chase Hughes want to shut him up
Chase Hughes' 2007/2008 website allegedly sold a supplement he called "Redshift with Neuridium." He claimed it was used by "all branches of the United States Armed Forces" and that it had "international recognition," neither of which seems to be the case.
I'm a handsome success. Buy from me.
Why is Chase Hughes popular? Chase has appeared on popular podcasts and shows, including Joe Rogan's podcast, the podcast Diary of a CEO (as seen in the clip above), and the Dr. Phil Show.
There are a lot of people leaving positive reviews for his books on Amazon.com and his YouTube videos.
But the truth is, haters say, that Chase Hughes has been lying about his credentials and experiences for most of his adult life. His "success" and popularity are based on a few factors.
(Liven) PRIVATE RESULTS: Your ADHD patterns suggest your brain may be locked in an avoidance cycle — treating important tasks as low-level threats and redirecting your energy toward anything that offers immediate relief. This is often fueled by years of accumulated pressure between high capability and low output. Over time, this can take a significant toll — chronic procrastination, task paralysis, and a widening gap between your intentions and your actions. This cycle is extremely difficult to break through willpower alone, as your neurology is prioritizing short-term safety over long-term execution.
Buddhist vs. Shaolin monks: What's the difference?
Maling Shaolin Kung Fu Academy edited by Wisdom Quarterly
Shaolin Temple, nestled in the Songshan Mountains of China's Henan Province, is renowned for its rich history and dual traditions of Buddhism and martial arts.
Within its sacred walls, both peaceful Buddhist monks and Shaolin "warrior monks" live and practice, each following distinct paths of spiritual and physical cultivation, providing a fascinating glimpse into two distinct yet intertwined traditions.
Explore the daily lives, rites of passage, and unique practices of these Buddhist monks, revealing a rich tapestry of discipline, devotion, and heritage that continues to captivate and inspire people around the world.
A difference in monks
Buddhist monks can be found in various regions across the world, each embodying the diverse traditions and practices of Buddhism.
In [Mahayana Buddhist] China, there are multiple sects such as Chan (Zen) Buddhism, Pure Land Buddhism, and Tibetan Buddhism [which claims to be a distinct branch called Vajrayana], each with its unique rituals, teachings, and monastic disciplinary codes.
Outside of China, Buddhism existed in an earlier form in countries like Thailand, Sri Lanka, Burma (Myanmar), Cambodia, Laos, with Theravada Buddhism being predominant in Southeast Asia.
Mahayana Buddhism flourishes in East Asia, including financial powerhouses Japan and Singapore.
These regional differences lead to a rich variety of practices [and old and misleading distinctions like "Northern" and "Southern" schools, extant Mahayana vs. defunct Hinayana], from the monasticism of Theravada Southeast Asia to meditative and austere lifestyle of Japanese Zen monks to the vibrant rituals and chanting of Tibetan monks [and other Himalayan traditions in Nepal, Bhutan, India, Mongolia, and Russia].
Despite these regional differences, all Buddhist monastics (monks and nuns) share a common dedication to the principles of mindfulness (sati), ethical living (sila), and the pursuit of enlightenment (bodhi).
So what’s the difference between Chinese Mahayana Buddhist monks and Shaolin monks?
Buddhist monks
Literary monastics (wenseng) study
Religious affiliation: Buddhist monks adhere to the teachings and practices of "Buddhism" -- which might be divided between those who follow the historical Buddha (Siddhartha Gautama) and those who have moved beyond that to devotional practices worshipping Cosmic Buddhas like Amitabha and Vairocana or great Bodhisattvas like Budai and Guan Yin.
Buddhism a spiritual tradition that encompasses many schools and sects. Buddhism originated in proto-India and spread to other parts of Asia [particularly South and Central Asia] then to China, where it became one of the three major religions along with Confucianism and Taoism.
Monastic orders
Warrior monks (wuseng) train to fight
Buddhist monastics belong to monastic orders or communities (sanghas), where they take vows of celibacy, poverty, and self-discipline.
They devote their lives to the pursuit of enlightenment and the alleviation of suffering, following the Noble (Ennobling) Eightfold Path and other Buddhist principles.
Spiritual practices
Buddhist monastics engage in a wide range of spiritual practices, including sitting meditation, walking meditation, mindfulness practices, protection (paritta) chanting, sutra recitation, and ritual ceremonies.
They seek to cultivate wisdom, compassion, and mindfulness through their practices, aiming to attain nirvana -- liberation from the cycle of rebirth and death known as samsara. More: Buddhist vs. Shaolin Monks: What's the Difference?
What if after all that suffering, all that listening to socially woke punk rock of the Eighties (like the Not So Quiet on the Western Front compilation by Jello Biafra's Alternative Tentacles Records), things suddenly became clear? Now they made sense. Now everything made sense. And all the pain and suffering that preceded came to fruition as understanding. It's possible. Here one brave person has a realization about the thing everyone else is missing. That is, what is controlling the illusion?
(Hanni Ram) ALPS. What price are you willing to pay for addiction?
Everything that consumes us without our conscious permission is a form of abuse.
No shame will set us free, but understanding what causes us to pay with our life and abilities in exchange for fake worth and temporary happiness (or relief) will be the only way to get out of it.
There's no judgment here, just love, care, and awareness. - Hanni
(Solace Fox) March 2, 2025: Everything we know feels solid — real. But what if reality isn’t as complex as it seems? What if everything is so simple once we look at it from the right angle? This video dives into the hidden truths of perception, consciousness, and the true nature of reality. Get ready to challenge everything you thought was real.
🕒 TIMESTAMPS
00:00 - The illusion of reality
02:15 - How our mind shapes everything
05:42 - What happens when we look closer?
09:10 - The secret behind perception
12:35 - Is everything we see just a social construct?
Why do we not get what we want? It is because wanting has no resolution. With wanting arises not having. The solution, then, is not wanting. But how can we not want? (And isn't not-wanting a kind of wanting?) The way to not want is simple: LOOK long enough to see things as they really are. This leads to revulsion, and the mind/heart lets go (renunciation or "inner letting go").
Of course. we don't do this because sensual pleasures are our only respite, our only chance at any kind of "escape" from dukkha (disappointment, unsatisfactoriness, the woe of never getting what we really want). What do we really want? Fulfillment, which is not available through endless wandering on life after life through samsara, chasing satisfaction first here then there and anywhere we imagine it might be hiding.
Even without wishing, if we calmed-and-intensified (which is what happens on the path of purification by stillness and insight or shamatha and vipassana) by the mind through the meditative absorptions and learned to look at four things (body, feelings, mind, and mind-objects), the heart/mind would let go. That is the ultimate solution. That is what the Buddha advocated as actual escape. One will not hear this terse explanation from the AI generator or Tan Geoff, but the answer is implicit amidst the misleading text and talk.
Not getting what you want? The Buddha’s solution
Ego Podcast (Buddhism) March 2, 2025: Sadly, while "Ego Podcast" seems smart and thought out, it is just an uncredited reading of American Ven. Thanissaro's poorly worded opinions. It's a scam unless Tan Geoff is behind it, but if he were, why would he use AI instead of his own melodious voice?
These writings, though read by Ven. Thanissaro himself on his website and made freely available at WatMetta.org, are fed to an AI voice that mispronounces Pali terms and names. (This particular talk is about Ajaan Fuang Jotiko). The reading sounds confident but translates Pali terms in an extreme and idiosyncratic way. Instead of being of benefit, they are sure to mislead.
Then to give a pretense of depth, AI is used to generate and add unrelated images. Just to get views and seem important? They sound smarmy for a reason: that is Tan Geoff's personality. Revolting to some (like us), soothing to others.
These opinions are offered free at accesstoinsight.org and Tan Geoff's dhammatalks.org. Sadly, AI or "Ego" has little understanding, so every summary of a lifted talk is misleading. Why do we often fail to get what we want? No reason is given. This video talks about connection between suffering and conviction. This video is a rip off of this talk:
The Buddha teaches that the pain of not getting what we want can spur us to put an end to the vicious circle of "wanting, not getting, pain, wanting more." Unfulfilled desires are therefore not only negative — they can spark a determination to follow a path that leads to liberation from suffering.
Or we could just keep wanting and wanting and never finding fulfillment in all the ordinary things we wished for (because the sensual world told us we'd be happy through sensuality). This is why millionaires take drugs and are miserable. They have come to know that getting what one wants does not work to end the desperate craving that keeps us working like slaves to get them. Word to the wise: let go. Or keep going, and in that Zen spirit of which Alan Watts speaks, "a fool who persists in his folly will become wise."
One thing this might mean, as a teacher who encourages students in more and more austerities and a hard path that builds their egos, is that by doing the impossible (foolishness), one will realize this is not the way to liberation (a wise realization). So what is? The Middle Way that avoids extremes
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