Removing nails, wedges, and screws since 1976.
My situated identity will vary depending on context (Alexander & Wiley, 1981; Goffman, 1959; Markus, 1977; Markus & Kitayama, 1981; Markus & Wurf, 1987). That said, with recent years of integration after the kegare is removed, I ended up a latex creature, as heaven wills. This most authentic sincere heart-mind, spirit, and body has generalized to all walks of life, for supreme, irreversible, complete bodhicitta seed preparation tunneling deeply through samsaraic space-time. Please consult the membership page for membership in Shugyōkai. I’m going to bark, make dog noises, sqeak, leave lubricant, rubber-musk, and chestnut-blossom musk on the floors, doors, showers, and everywhere I go. There are many like me… and heaven and earth, kami and human, want us back.
Dojo
- Home dojo is, and will always be Aikido Shobukan Dojo in Washington, DC.
- Secondary dojo is Aikido Schools of Ueshiba, University of Shihan School, Aiki Shrine in Myakka City, FL.
- I teach privately.
Discord
- Discord is not in use presently.
Telegram
- Active on Telegram, personal face-to-face invite only.
IRC
- No longer logging into Undernet at this time.
Form
References
Alexander, C. N., Jr., & Wiley, M. G. (1981). Situated identity and impression formation. In M. Rosenberg & R. H. Turner (Eds.), Social psychology: Sociological perspectives (pp. 117–134). Basic Books.
Goffman, E. (1959). The presentation of self in everyday life. Doubleday.
Markus, H., & Wurf, E. (1987). The dynamic self-concept: A social psychological perspective on personality. Annual Review of Psychology, 38(1), 299–337.
Markus, H. R. (1977). Self-schemata and processing information about the self. Journal of Personality and Social Psychology, 35(2), 63–78.
Markus, H. R., & Kitayama, S. (1991). Culture and the self: Implications for cognition, emotion, and motivation. Psychological Review, 98(2), 224–253.