Valuable insights cover to cover. - Jim Ronay
I am more than half-way through the book and I am enjoying it a great deal. As a young Aikido student I have only a miniscule grasp of the concepts, but I am warmed and excited by what I have gathered thus far. -Tim Thomas
Your book is quite good. It prompts me to face some additional questions about life (some answerable, and others unanswerable, I'm sure). -Brian Wornath
I’m REALLY enjoying your new book so far. Awesome book. I feel blessed to be back in your class again. -Ken Root
I've been enjoying your book! -Dan Penrod Sensei
I liked the opening story abut Ed Deming and George Kozmetsky, partly because I knew them both as friends and colleagues. I also liked the first chapter and I look forward to reading the rest of the book. -William W. Cooper, Foster Parker Professor Emeritus, University of Texas at Austin
I have really enjoyed it. The insights into being a balanced manager are great. It has inspired me to renew my learning on Zen. -Darrin Fleming, Principal, Future Sight Consulting.
It was a good experience to read The Conscious Manager and I've passed it on to my friends already. -Iwona Gosciewska
Q. You don't really say much on the web site about who you are. Might be helpful for someone asking why they should buy this book. -GMWA. Good point, GMW. There's a short bio in the book, but for now I'll say my doctorate is in management science from the University of Texas at Austin. I started my martial art career there as well in the early 1970s. That was in graduate school, which I interrupted to spend six months in Japan. There, I trained in aikido under Koichi Tohei Sensei, and was a research student at Tokyo Kogyo Daigaku (Tokyo Institute of Technology). My first intensive Zen training was at Joku-In temple in Higashi Matsuyama. I worked briefly at General Motors Research Laboratories.Q. As a dojo-cho and a corporate officer I find your topic both interesting and relevant. May I ask, do you have any formal Zen training experience with an authenticated teacher? Who have you studied the Dharma with? Thanks again for informing me about the new book! - JW
After the Ph.D., I was vice president of Market Research Corporation of America ("MRCA") for several years before returning to academe. I became Research Director at the IC2 Institute, a think-tank and do-tank at UT-Austin concerned with the commercialization of new technologies. In 1995 I moved to Oregon to head the management school at Oregon Graduate Institute of Science and Technology in the heart of Silicon Forest. My aikido sensei, Shihan Fumio Toyoda, advanced me to 5th degree in aikido in 2000. I have been a lay practitioner of Zen for 25 years.
A. Though I've attended a number of zazenkai (weekend intensives, mini-sesshins) with accredited Zen teachers in the U.S. and Japan, I wrote the book strictly from the perspective of a lay practitioner of long standing.
I gained most of my aikido credentials as a student of Fumio Toyoda, who taught martial art with more Zen emphasis than any other aikidoist I've met. Toyoda's childhood years at Ichikukai Dojo in Japan, a famously tough misogi school, did a lot to shape him, and he later received his own Zen inka (I hope I've used that word correctly) through the Chozenji Zen Dojo in Hawai'i. He always had a branch of Chozenji collocated with his aikido HQ in Chicago.
I think you'll see a lot of this teaching reflected in The Conscious Manager. Thank you for your email and for your interest in the book.
(I will add for readers of the web site that I appreciated JW's courteous question. Other people have asked in a much more aggressive fashion about my Zen "lineage." Their tone smells of what one writer called "the stink of Zen," that is, a preoccupation with lineage and status - and an attachment to the idea of Zen - that tells me these questioners are unlikely to learn anything from any teacher, "authenticated" or not. One of the great writers on Zen was Alan Watts, on whose ideas I draw in The Conscious Manager. Watts had no formal Zen training.
An eye-opening book called Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center [by Michael Downing, Counterpoint, 2001] notes that senior students at SFZC had each sat zazen "at least 10,000 to 15,000 hours. And yet, by any common sense standard, the most seasoned meditators at Zen Center repeatedly flunked simple tests of self-awareness." In contrast, The Conscious Manager emphasizes tests, and a combination of zazen with martial art practice offers ample tests. This is why The Conscious Manager offers a unique and new perspective.)
Q/A about decision making and consciousness:
Q. I think you enjoyed writing this book, looking back on the road of memory with distance of twenty five years. Maybe someday, I will write too. - VTA. Definitely enjoyable, VT. The book is about pulling together the threads of one's life. Writing The Conscious Manager was my exercise in pulling together the threads of my life. Then too, if you think you have an opinion about something, there is nothing like writing a book to help you discover how you really feel about it.Q. How could you write about being a conscious manager, considering we always wondered whether YOU were conscious or not? -EBJA. EBJ is my sister, still a smart-ass after all these years.
Q. Do you really think your Conscious Management principles will make a difference in organizations? -S-S.J.A. They make small, and sometimes crucial, differences. Practicing them will produce some positive change; not practicing them will result in no change. If, when you look in your morning mirror, you remind yourself who you are and how you wish to treat your family, co-workers, customers, colleagues... it will be good for you and good for them.Q. I am a Buddhist monk, and I must doubt your idea that Zen and entrepreneurship are compatible. Entrepreneurship is about rationality, and Zen is not. - P-D.K.
I'm not naive about this. While I still think that many of the world's problems would be solved if everyone trained in aikido, I've had thirty years of my own practice (and fifty years of life) to observe that this simply isn't going to happen. That is, however, no excuse for us to behave less than our very best each day.
Remember that most of the management principles we study in school are johnny-come-latelies. Some, like "business re-engineering," get invalidated by the next change in business climate. We can place a lot more confidence in Zen principles that have been validated repeatedly for two thousand years. I have personally tested the Conscious Manager principles, with good results, throughout my own 25 years as a manager - and risked my body to test the principles on the practice mat! -FPA. Parts of Zen have always been about rationality, for instance, Zen architecture and the organization of Zen monasteries and schools. While Zen masters have admonished students not to think in particular situations, no Zen master has ever said thinking is bad in general. We must know when to think and when not to think.Q. You describe some of your experiences with the body/mind running on auto-pilot. I have had many similar experiences… and often wondered if it was something others share. Some of my experiences along these lines go way beyond strange, however, and defy rational explanation, so I don’t share them for fear people will think I’m wacko. Fascinating topic. -Anonymous
When entrepreneurship is about greed and grasping, then of course it is incompatible with Zen. When entrepreneurship is about the best way to bring a needed benefit (product) to a number of people, then entrepreneurship and Zen are compatible. -FP
[I'll note that my questioner was satisfied with this answer. -FP]A. Almost everyone has episodes of unconventional consciousness, and almost everyone is afraid to discuss them for exactly the reason you mention. Maybe one contribution of The Conscious Manager will be to encourage people to face these without fear, and share them with their fellows on the path of consciousness. I will gladly post anyone's stories on this topic on a page on this site. You noted that some aikido teachers are able to control these effects in ways that are visible to others. This is true, but we can't learn to control what we do not admit. -FP
Q. Your section on demons representing our fear of death did not include my demon. I am afraid to die because I don't want to go before I complete the jobs I'm in this life to do, or the jobs I'm capable of doing. -Anon.A. The day after I received your question, another person mentioned the completion demon, but in the opposite sense: This person was afraid that if he ever DID complete his job, there would be nothing left to do but die. The contrast between your take on completion and his ought to indicate the truth, that there is no completion; life and death are a never-ending story. In a lifetime, people complete many missions, adopt new ones, and sometimes abandon half-finished missions for good reasons. Everyone who's about to retire faces the question of finding a new mission, and most do that with some success. Also, you constantly develop new personal skills and knowledge, so you will never complete the jobs you are capable of doing. Your capabilities keep expanding. Your question seems to hide a disingenuous strategy for cheating the angel! Anyway, I cannot buy into the idea of completion. One phase ends and another begins, and there is no end.Q. I have a number of questions, concerning conscious management and war. Why does war exist, and is war always bad? Do we fight because it is the right thing to do, like self-defense / prevention of harm? Or do we fight because we want something out of it, like getting enjoyment from anger and jealousy? If you had the chance to kill a ruthless dictator that could care less about peace, and you could kill him with one good sniper shot and get a clean getaway and no one knew that you did it, would you do it? Also, I grow suspicious of people who want peace and then create conflict, not peace, from their actions. -J
Q/A about martial art:A. J, we're going to dispense with goods and bads, and deal with "ises." Humans evolved, and evolution doesn't cut us much slack. If we were constituted differently, we might not have evolved and survived as a species. So men complaining about war may be like women complaining that men only think about sex; if either thing were different, we might not be here.The two, not surprisingly, are related. Bonobos, critters that look like chimpanzees, don't have war. They defuse conflicts by grooming each other and having sex. There aren't many bonobos left. Chimps solve conflict by fighting. Then the winners have sex, that being the "something they get out of it." One strategy is better for procreation, the other better for protection, and a population needs both procreation and protection. There aren't many chimps left, either, but that's because of human-caused loss of chimp habitat, and there are (I think) more chimps than bonobos.
Is the same true for humans? A news article in early 2003 noted that fully 12% of the current human population are direct descendants of Genghis Khan and his siblings. So historically, young men were motivated to go to war if it represented their only chance to "marry." Old men preferred to die in "glorious" battle because it beat the alternative, which involved having other people chew their food for them. That is to say, old age was not a pleasant affair before modern medicine, and some preferred to avoid it.
Today, some youngsters join the armed forces, even when war looms, because it's the only route out of a bad neighborhood and a life of poverty. (Actually not the only route: Selling drugs gets you out of poverty, affords the same probability of dying young, and you don't have to take orders from no stinkin' sergeants.) Others are duped into it, believing their elders' bullshit about glory and justice.
Suppose we could only stop a genocide by going to war. All other things being equal, most people would like to see fewer deaths rather than more. All other things, though, are almost never equal, and I would tend to suspect decisions based on body-count arithmetic. In any case, each person must choose his own battles. We have a volunteer army, but they don't get to vote on where they will fight and where they won't. It might be worth letting them do that! Phil Ochs said, "It's always the old who lead us to the war, always the young who fall." So it's like abortion, which is similarly tragic: I don't like abortion and I don't like war, but I'm not going to tell women - or men - what they may or may not do with their bodies.
This is a tough one. I was raised to see preventing further genocides as a duty, and as a young man I was crushed to see the U.S. fail to act on that principle, for instance in Cambodia or Rwanda. You're a movie fan, J; go see The Killing Fields. Should future such situations arise, I might well decide to rally others to a rescue mission, knowing violence might result but dedicating myself to miminizing it.
In wars of old, non-combatants suffered in serious, but indirect, ways: via famine, rape, pillage. In today's wars, innocent bystanders are far more likely than before to be killed directly. This can happen in myriad ways, from mined rice fields to mis-aimed missiles to cross-fires in urban warfare. I hope young people desiring to go to war will consider the near-inevitability of killing civilians, and think twice and perhaps decide to stay home in Peoria.
You mention Pearl Harbor, which was a famous failure of U.S. intelligence. I'll go so far as to say all war is a failure of intelligence, planning, strategy, communication, or preparation. If a threat is developing against you, you should, just as in aikido, assemble overwhelming force at your opponent's weakest point. You tell your opponent what you're going to do should he not stand down, and then do it. This is how a mission should be defined and executed.
Even military commanders who have mastered intelligence, planning, strategy, communication and preparation get caught by ego. They escalate force beyond what's needed for the mission, responding to "insults" and stooping to vengeance. Others don't understand mission at all. I heard a recent speech by a general, who began, "My job is to kill people." He could as easily and more accurately have said, "My job is to protect Americans and that may unfortunately involve killing people." That guy should lose his job before he does any more damage.
There have been isolated human cultures that, like bonobos, shun war. When threatened, they have hired mercenaries or allowed deviant insiders to fight on their behalf. The fighters were then exiled when the conflict ended - if the village survived - so as not to contaminate the peaceful society. There are, in the modern world, far fewer isolated cultures. The characteristic, if not the people themselves, may die out.
So you're right that untrained pacifists may do more harm than good. Their attitude that violence never settles anything is naive. As Robert Heinlein noted, violence settled Hitler's hash pretty good. Work on yourself first, then work for peace! As an aikidoist, you are peaceable but skilled at forestalling conflict and applying minimum necessary violence. You position yourself in ways that communicate your strength and your intention, but you never "attack first." You don't interpose yourself between someone you want to protect and someone attacking her - except at the moment a blow is being struck - because it's unlikely that you understand what's really going on between them.
For the same reason, you would not assassinate even a despotic leader in cold blood. (Another hypothetical social experiment: Suppose all international conflicts were customarily settled by assassination. Leaders would know before running for election that this is what would happen to them if they piss off another country. This would put a different complexion on politics, n'est ce pas?) You give everyone every opportunity to fix up their karma, until and unless they launch another attack. Only then is matching violence indicated - but if you are unprepared for their next attack, shame on you. -FP
Q. I am looking to get back into the martial arts. I have taken tae kwon do for 2 years and attained a green belt. I would like advice on what to pursue for a ground defense/grappling technique. Also will this fit in with my TKD experience? Thank you for your time. -SJA. Aikido does not emphasize ground technique - for good reason, I think, but the choice is yours. Try jujitsu for strong ground work. You will probably find that neither aikido nor jujitsu will build on your TKD experience. They are both very different. -FPQ. It seems that Aikido is geared for people who do NOT desire to feel the "joy" of putting people in hospitals (or morgues), but are realistic enough to know that this is not an ideal world. Is this so? -EDA. Exactly. -FPQ. In quite another vein, I have read that Aikido tends to be highly stylized (for example, "if someone grabs you here and here, you do this and this"). Any comment? -EDA. It has to be that way for beginners, because the movements are complex and a certain amount of rote learning is unavoidable. At more advanced levels, aikido is more free-form. -FPQ. On yet another track, I have also read that many Aikido moves are devastating. If Aikido is indeed partially based on jiu jitsu, I can understand that. By now it should be pretty clear that I don't want to fight anyone, however, if I must, then I want to do what has to be done. Does Aikido indeed involve (for lack of a better term) truly effective defensive techniques? -EDA. Aikido allows escalation of force to the extent necessary. But almost all moves can treat the attacker very gently. After all, many conflicts today are of the "my-brother-in-law-was-just-drunk,-he-didn't-really-want-to-hurt-me-and-I-didn't-want-to-hurt-him" variety. -FPQ. I am old (52), out of condition, and uncoordinated. Would I still be welcome as a student? -EDA. We have a lot of members who are at least one of those things, if not all three ;-) You're very welcome to train with us, and if you hang in there you'll enjoy the results. -FPQ. Should Aikido be fun? I’ve trained with excellent Aikidoists who are VERY serious about their art, never smile, and having fun doesn’t seem to be relevant or important to them. I was talking to one who said he was training so hard for so long that he totally burned out on Aikido. He hated training and needed to take a complete break from it.
Should we not stress the positive goals of compassion and forgiveness, embracing those challenges with an open heart? Descriptions of O-Sensei seem to always talk about his radiance and joy on the mat. Relaxation and a positive attitude are clearly required to properly extend ki.
Is my expectation of having fun while training in Aikido unrealistic (a materialistic or ego-driven attachment perhaps) or is it an important part of the art? I’m curious what your thoughts are on if Aikidoists should strive to keep things light and fun, rather than dark and serious. Does it matter? -KR
A. KR, it looks like you've figured out your own answer, and I agree with it. You mentioned that "Feeling a sense of joy or having fun while training is more of a personal motivator than something required for proper technique." Fun is not only what brings you to the dojo after a hard day at work. Fun is the way we learn. Kittens learn to hunt by playing pouncing and wrestling games. Same for humans. It's driven by an instinct to learn, and by the sheer joy of being alive.
At another level, O-Sensei said aikido is love. If you don't get joy from experiencing love, then, Buddy, you got trouble. The grim practitioners you describe may not be paying sufficient attention to their practice partners - see the section of The Conscious Manager on courtesy, attention, respect and love.
At still another level, when you are not in an explicit learning situation, e.g. if you are attacked, then the feeling of fun is a luxury you don't have time for. You'll eventually have to examine any attachment to the experience of fun, to advance in Zen martial art. That does not mean giving up fun. If you are practicing with people who really bring you down psychologically, however, you may need to give up practicing with them and find another dojo.
Have you ever felt like you're living two lives? One after hours and one at work? I've been trying for many years to live life in one piece - that is, to make Phillips Sensei and Professor Phillips one and the same person.Society has been changing, resulting in reduced roles for family, religion and other traditional transmitters of values. Furthermore, in the fast-growth, high-tech companies that employ my current students, cultural values are still "under construction." My MBA students are trying to formulate values for their lives and find meaning in their work. They come to school hungry to learn how to manage people, how to formulate ethical standards, and how and when to take a stand on an issue - and still make money for their companies.
MBA programs can serve by educating the whole person. As management director at Oregon Graduate Institute, I'm trying to figure out how best to do this. How can one integrate the values of Zen martial art - physicality, the reality of life and death, the imperative for sincerity and generosity - with the suit-and-tie pursuit of market advantage in the business world?
It seems to me a manager embodying Zen values...
... tries to see the big picture.
... doesn't believe everything he or she is told.
... rejects easy labels.
... constantly hones personal skills.
... is committed to lifelong learning - for everyone in the organization.
... exercises respect and compassion in all dealings.
... is flexible but not wishy-washy.
... spares no effort to match the right people with the right jobs.
... lets employees put their best foot forward.
... controls the organization loosely.
... tries to see the adversary's point of view.
I would appreciate knowing whether you would change this list, and I'd like to hear about how you brought these characteristics to bear on a management or policy decision in your career or in your volunteer work. Have you unified your home and work lives? Email me. -FP