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Nonaction and the Art of Blending: Daoist Principles in Aikido

Scholars often describe the contemporary art of aikido, literally “way of harmony,” as the most sophisticated, as well as the most philosophical and spiritual of the martial arts (Stevens 2001, 7; Westbrooke and Ratti 1997, 17). Developed by Morihei Ueshiba 植芝盛平 (1883-1969) in the first half of the 20th century, aikido offers both a unique and effective method of self-defense and a subtle and profound form of spiritual practice. In recent decades, several studies attempting to uncover the philosophical and spiritual principles at the core of aikido have pointed to the influence of Zen, Shingon Buddhism, and the Ōmoto-kyō sect of Shinto (see Gleason 1995; Stevens 2001; Ueshiba 2007). However, in addition, I think, there are important correspondences between aikido and classical Daoist thought. 1 At first glance, there appears to be little basis for a comparative study of these two “ways.” Indeed the strict formal etiquette (reigi 礼儀) of the aikido practitioner stands in stark contrast to the well-known image of the Daoist as the irreverent eccentric, the easy-going scamp who