Sawai Atsuhiro & H. E. Davey News

Sawai Atsuhiro Sensei, Sennin Foundation Senior Advisor, has become the Headmaster of the Wakuwaku Hoshin Juku in Osaka. He was appointed to this position by the President of the new group Ikeda Hikaru Sensei. Wakuwaku Honshin Juku is devoted to the exploration of meditation and spiritual disciplines, with an emphasis on the teachings of Nakamura Tempu Sensei, the founder of the Shin-shin-toitsu-do system of Japanese yoga and meditation. Sawai Sensei was one of Nakamura Sensei’s closest students, and he has over 50 years of training in Japanese yoga. He is also the author of more than one best selling book on this subject in Japan.

H. E. Davey, Director of the Sennin Foundation Center for Japanese Cultural Arts, recently received the highest level of teaching certification from the Wakuwaku Honshin Juku. He has studied Japanese yoga and meditation in the lineage of Nakamura Tempu Sensei since he was a teenager, and he is the author of Japanese Yoga: The Way of Dynamic Meditation, the first English language book on the original methods of Nakamura Sensei. (You can read more at http://japaneseyoga.blogspot.com/. )

Nakamura Sensei lived in India, where he studied the art of Raja yoga, the yoga of meditation. After studying medicine at Columbia University, he blended Indian meditation and health improvement with his background in medicine, psychology, Japanese healing arts and meditation, and Japanese martial arts. He taught for many years in Japan, authored best-selling books, and counted among his students a large number of Japan's top executives, politicians, fine artists, athletes, martial artists, and people from every walk of life. But few Westerners have yet been exposed to these extraordinary teachings. One of the goals of the Wakuwaku Honshin Juku is to rectify this situation.

Einstein

“A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”
― Albert Einstein

“Realizing that our minds control our bodies while our bodies reflect our minds amounts to understanding the most fundamental aspects of ourselves. It further equals a comprehension of the relationship between our “tools.” And since the mind and body are interrelated, this understanding makes it easier to see why coordinating them is a practical way of using these tools to greatest effect—a way of using the mind and body to live our lives as art.”
― H.E. Davey, Japanese Yoga: The Way of Dynamic Meditation

Quote

“While we can learn or study techniques for almost anything we might want to accomplish, real understanding is not the mere accumulation of knowledge. Understanding cannot be realized by listening or reading about the realization of others. It must be achieved firsthand via substantive, direct perception in the moment.”
― H.E. Davey, Japanese Yoga: The Way of Dynamic Meditation

No art takes places without inspiration. Every artist also needs effective knowledge of his or her tools (e.g., does a certain brush function well with a particular kind of paint?). What’s more, artists need effective techniques for using those tools.

Likewise, to express ourselves skillfully with maximum efficiency and minimum effort, we need to investigate the most effective ways of using the mind and body since, in the end, they are the only “tools” we truly possess in life.

H. E. Davey, Japanese Yoga: The Way of Dynamic Meditation

An Excerpt from Chapter Two: Introduction to Mind & Body Unification

As human beings we seek freedom—political freedom, religious freedom, freedom from discrimination The free use of our minds and bodies—freedom of action in general—is an innate urge.

Each action we take is an act of self-expression. We often think of large-scale or important deeds as being indications of our real selves, but even how we sharpen a pencil can reveal something about our feelings at that moment. Do we sharpen the pencil carefully or nervously so that it doesn’t break? Do we bother to pay attention to what we’re doing? How do we sharpen the same pencil when we’re angry or in a hurry? Is it the same as when we’re calm or unhurried?

Even the smallest movement discloses something about the person executing the action because it is the personwho’s actually performing the deed. In other words, action doesn’t happen by itself, we make it happen, and in doing so we leave traces of ourselves on the activity. The mind and body are interrelated.

How do you feel when you’re unable to express yourself? Imagine you couldn’t speak or in some other way communicate. An extreme example perhaps, but how would it feel? In the same way that we suffer if we’re unable to express ourselves, we also languish when we cannot, for whatever reason, assert ourselves skillfully. Self-expression is natural, even inevitable, for all of us; and skilled, efficient self-expression goes beyond mere activity and enters the realm of art.

For instance, many of us realize that our handwriting tends to reflect our personalities or at least our state of mind at the moment we put pen to paper. However, when we become conscious of our handwriting as an act of self-expression, when we allow our creativity to flow through the brush or pen in a way that’s not only efficient but also coordinated and dexterous, we call what we’re doing calligraphy—the art of writing.

Just as writing can become calligraphy when it’s creatively, skillfully, and consciously performed, so can all other activities become art. In this case, we are reflecting upon life itself as an artistic statement—the art of living.

Nakamura Sensei and his Artwork