Aikido Primer
by Eric Sotnak, April 22nd 1993
Please read the copyright notice at the bottom
Table of Contents
Introduction
Although aikido is a relatively recent innovation
within the world of martial arts, it is heir to a rich cultural and philosophical
background. Aikido was created in Japan by a man named Morihei Ueshiba.
Before creating aikido, Ueshiba trained extensively in several varieties
of jujitsu, as well as sword and spear fighting. Ueshiba also immersed
himself in religious studies and developed an ideology devoted to universal
socio-political harmony. Incorporating these principles into his martial
art, Ueshiba developed many aspects of aikido in concert with his philosophical
and religious ideology.
Aikido is not primarily a system of combat,
but rather a means of self-cultivation and improvement. Aikido has no
tournaments, competitions, contests, or "sparring." Instead, all aikido
techniques are learned cooperatively at a pace commensurate with the
abilities of each trainee. According to the founder, the goal of aikido
is not the defeat of others, but the defeat of the negative characteristics
which inhabit one's own mind and inhibit its functioning.
At the same time, the potential of aikido as
a means of self- defense should not be ignored. One reason for the prohibition
of competition in aikido is that many aikido techniques would have to
be excluded because of their potential to cause serious injury. By training
cooperatively, even potentially lethal techniques can be practiced without
substantial risk.
It must be emphasized that there are no shortcuts
to proficiency in aikido (or in anything else, for that matter). Consequently,
attaining proficiency in aikido is simply a matter of sustained and
dedicated training. No one becomes an expert in just a few months or
years.
History
Aikido's founder, Morihei Ueshiba, was born
in Japan on December 14, 1883. As a boy, he often saw local thugs beat
up his father for political reasons. He set out to make himself strong
so that he could take revenge. He devoted himself to hard physical conditioning
and eventually to the practice of martial arts, receiving certificates
of mastery in several styles of jujitsu, fencing, and spear fighting.
In spite of his impressive physical and martial capabilities, however,
he felt very dissatisfied. He began delving into religions in hopes of
finding a deeper significance to life, all the while continuing to pursue
his studies of budo, or the martial arts. By combining his martial training
with his religious and political ideologies, he created the modern martial
art of aikido. Ueshiba decided on the name "aikido" in 1942 (before that
he called his martial art "aikibudo" and "aikinomichi").
On the technical side, aikido is rooted in several
styles of jujitsu (from which modern judo is also derived), in particular
daitoryu-(aiki)jujitsu, as well as sword and spear fighting arts. Oversimplifying
somewhat, we may say that aikido takes the joint locks and throws from
jujitsu and combines them with the body movements of sword and spear
fighting. However, we must also realize that many aikido techniques
are the result of Master Ueshiba's own innovation.
On the religious side, Ueshiba was a devotee
of one of Japan's so-called "new religions," Omotokyo. Omotokyo was
(and is) part neo-shintoism, and part socio-political idealism. One
goal of omotokyo has been the unification of all humanity in a single
"heavenly kingdom on earth" where all religions would be united under
the banner of omotokyo. It is impossible sufficiently to understand
many of O-sensei's writings and sayings without keeping the influence
of Omotokyo firmly in mind.
Despite what many people think or claim, there
is no unified philosophy of aikido. What there is, instead, is a disorganized
and only partially coherent collection of religious, ethical, and metaphysical
beliefs which are only more or less shared by aikidoists, and which
are either transmitted by word of mouth or found in scattered publications
about aikido.
Some examples: "Aikido is not a way to fight
with or defeat enemies; it is a way to reconcile the world and make
all human beings one family." "The essence of aikido is the cultivation
of ki [a vital force, internal power, mental/spiritual energy]." "The
secret of aikido is to become one with the universe." "Aikido is primarily
a way to achieve physical and psychological self- mastery." "The body
is the concrete unification of the physical and spiritual created by
the universe." And so forth.
At the core of almost all philosophical interpretations
of aikido, however, we may identify at least two fundamental threads:
(1) A commitment to peaceful resolution of conflict whenever possible.
(2) A commitment to self-improvement through aikido training.
Training
Aikido practice begins the moment you enter
the dojo! Trainees ought to endeavor to observe proper etiquette at all
times. It is proper to bow when entering and leaving the dojo, and when
coming onto and leaving the mat. Approximately 3-5 minutes before the
official start of class, trainees should line up and sit quietly in seiza
(kneeling).*
The only way to advance in aikido is through
regular and continued training. Attendance is not mandatory, but keep
in mind that in order to improve in aikido, one probably needs to practice
at least twice a week. In addition, insofar as aikido provides a way
of cultivating self-discipline, such self-discipline begins with regular
attendance.
Your training is your own responsibility. No
one is going to take you by the hand and lead you to proficiency in
aikido. In particular, it is not the responsibility of the instructor
or senior students to see to it that you learn anything. Part of aikido
training is learning to observe effectively. Before asking for help,
therefore, you should first try to figure the technique out for yourself
by watching others.
Aikido training encompasses more than techniques.
Training in aikido includes observation and modification of both physical
and psychological patterns of thought and behavior. In particular, you
must pay attention to the way you react to various sorts of circumstances.
Thus part of aikido training is the cultivation of (self-)awareness.
The following point is very important: Aikido
training is a cooperative, not competitive, enterprise. Techniques are
learned through training with a partner, not an opponent. You must always
be careful to practice in such a way that you temper the speed and power
of your technique in accordance with the abilities of your partner.
Your partner is lending his/her body to you for you to practice on --
it is not unreasonable to expect you to take good care of what has been
lent you.
Aikido training may sometimes be very frustrating.
Learning to cope with this frustration is also a part of aikido training.
Practitioners need to observe themselves in order to determine the root
of their frustration and dissatisfaction with their progress. Sometimes
the cause is a tendency to compare oneself too closely with other trainees.
Notice, however, that this is itself a form of competition. It is a
fine thing to admire the talents of others and to strive to emulate
them, but care should be taken not to allow comparisons with others
to foster resentment, or excessive self-criticism.
If at any time during aikido training you become
too tired to continue or if an injury prevents you from performing some
aikido movement or technique, it is permissible to bow out of practice
temporarily until you feel able to continue. If you must leave the mat,
ask the instructor for permission.
* If you are unable to sit in seiza, you may
sit cross-legged instead.
Answers to Some Common Questions
1. Q: How do ranks and promotions work in aikido,
and how come there are no colored belts?
A: According to the standard set by the International
Aikido Federation (IAF) and the United States Aikido Federation (USAF),
there are 6 ranks below black belt. These ranks are called "kyu" ranks.
In the IAF and USAF, kyu ranks are not usually distinguished by colored
belts. Other organizations (and some individual dojo) may use some system
of colored belts to signify kyu ranks, however.
Eligibility for testing depends primarily (though
not exclusively) upon accumulation of practice hours. Other relevant
factors may include a trainee's attitude with respect to others, regularity
of attendance, and, in some organizations, contribution to the maintenance
of the dojo or dissemination of aikido.
2. Q: What if I can't throw my partner?
A: This is a common question in aikido. There
are several answers. First, ask the instructor. Perhaps there is something
you are doing incorrectly.
Second, aikido techniques, as we practice them
in the dojo, are idealizations. No aikido technique works all the time.
Rather, aikido techniques are meant to be sensitive to the specific
conditions of an attack. However, since it is often too difficult to
cover all the possible condition-dependent variations for a technique,
we adopt a general type of attack and learn to respond to it. At more
advanced levels of training we may try to see how generalized strategies
may be applied to more specific cases.
Third, aikido techniques often take a while
to learn to perform correctly. Ask your partner to offer less resistance
until you have learned to perform the technique a little better.
Fourth, many aikido techniques cannot be performed
effectively without the concomitant application of ATEMI (a strike delivered
to the attacker for the purpose of facilitating the subsequent application
of the technique). For safety's sake, ATEMI is often omitted during
practice. Again, ask your partner's cooperation.
3. Q: How would an aikidoist fare against someone
trained in karate/judo/tae kwon do/ninjutsu/kickboxing/...
A1: It depends on the specific capabilities
of the individuals involved.
A2: Who cares? The purpose of aikido isn't to
learn to defeat other martial artists.
A3 (slightly cryptic -- think about it): Offense
calls for offensive strategies. Defense calls for defensive strategies.
4. Q: How often should I practice?
A: As often or as seldom as you wish. However,
a mimimum of two practices per week is advised.
5. Q: How can I practice by myself?
A: Naturally, aikido is best learned with a
partner. However, there are a number of ways to pursue solo training
in aikido. First, one can practice solo forms (kata) with a jo or bokken.
Second, one can "shadow" techniques by simply
performing the movements of aikido techniques with an imaginary partner.
Even purely mental rehearsal of aikido techniques can serve as an effective
form of solo training.
Weapons Training
Some dojo hold classes which are devoted almost
exclusively to training with to JO (staff), TANTO (knife), and BOKKEN
(sword); the three principal weapons used in aikido. However, since the
goal of aikido is not primarily to learn how to use weapons, trainees
are advised to attend a minimum of two non-weapons classes per week if
they plan to attend weapons classes.
There are several reasons for weapons training
in aikido. First, many aikido movements are derived from classical weapons
arts. There is thus a historical rationale for learning weapons movements.
Second, weapons training is helpful for learning
proper MA AI, or distancing.
Third, many advanced aikido techniques involve
defenses against weapons. In order to ensure that such techniques can
be practiced safely, it is important for students to know how to attack
properly with weapons, and to defend against such attacks. Fourth, there
are often important principles of aikido
movement and technique that may be more easily
demonstrated by the use of weapons than without.
Fifth, training in weapons kata is a way of
facilitating understanding of general principles of aikido movement.
Sixth, weapons training can add an element of
intensity to aikido practice, especially in practicing defenses against
weapons attacks.
Seventh, training with weapons provides aikidoka
with an opportunity to develop a kind of responsiveness and sensitivity
to the movements and actions of others within a format that is usually
highly structured. In addition, it is often easier to discard competitive
mindsets when engaged in weapons training, making it easier to focus
on cognitive development.
Finally, weapons training is an excellent way
to learn principles governing lines of attack and defense. All aikido
techniques begin with the defender moving off the line of attack and
then creating a new line (often a non-straight line) for application
of an aikido technique.
About Bowing
It is common for people to ask about the practice
of bowing in aikido. In particular, many people are concerned that bowing
may have some religious significance. It does not. In Western culture,
it is considered proper to shake hands when greeting someone for the first
time, to say "please" when making a request, and to say "thank you" to
express gratitude. In Japanese culture, bowing (at least partly) may fulfill
all these functions.
Incorporating this particular aspect of Japanese
culture into our aikido practice serves several purposes:
It inculcates a familiarity with an important
aspect of Japanese culture in aikido practitioners. This is especially
important for anyone who may wish, at some time, to travel to Japan
to practice aikido. There is also a case to be made for simply broadening
one's cultural horizons.
Bowing may be an expression of respect. As such,
it expresses open-mindedness and a willingness to learn from one's teachers
and fellow students.
Bowing to a partner may serve to remind you
that your partner is a person -- not a practice dummy. Always train
within the limits of your partner's abilities.
The initial bow, which signifies the beginning
of formal practice, is much like a "ready, begin" uttered at the beginning
of an examination. So long as class is in session, you should behave
in accordance with certain standards of deportment. Aikido class should
be somewhat like a world unto itself. While in this "world," your attention
should be focussed on the practice of aikido. Bowing out is like signaling
a return to the "ordinary" world.
When bowing either to the instructor at the
beginning of practice or to one's partner at the beginning of a technique
it is considered proper to say "ONEGAI SHIMASU" (lit. "I request a favor")
and when bowing either to the instructor at the end of class or to one's
partner at the end of a technique it is considered proper to say "DOMO
ARIGATO GOZAIMASHITA" ("thank you").
Training the Mind in Aikido
The founder (Morihei Ueshiba) intended aikido
do be far more than a system of techniques for self-defense. His intention
was to fuse his martial art to a set of ethical, social, and dispositional
ideals. Ueshiba hoped that by training in aikido, people would perfect
themselves spiritually as well as physically. It is not immediately obvious,
however, just how practicing aikido is supposed to result in any spiritual
(= psycho-physical) transformation. Furthermore, many other arts have
claimed to be vehicles for carrying their practitioners to enlightenment
or psycho-physical transformation. We may legitimately wonder, then, whether,
or how, aikido differs from other arts in respect of transformative effect.
It should be clear that any transformative power
of aikido, if such exists at all, must not reside in the performance
of physical techniques alone. Rather, if aikido is to provide a vehicle
for self-improvement and psycho-physical transformation along the lines
envisioned by the founder, the practitioner of aikido must adopt certain
attitudes toward aikido training and must strive to cultivate certain
sorts of cognitive dispositions.
Classically, those arts which claim to provide
a transformative framework for their practitioners are rooted in religious
and philosophical traditions such as Buddhism and Taoism (the influence
of Shinto on Japanese arts is usually comparatively small). In Japan,
Zen Buddhism exercised the strongest influence on the development of
transformative arts. Although Morihei Ueshiba was far less influenced
by Taoism and Zen than by the "new religion," Omotokyo, it is certainly
possible to incorporate aspects of Zen and Taoist philosophy and practice
into aikido. Moreover, Omotokyo is largely rooted in a complex structure
of neo- shinto mystical concepts and beliefs. It would be wildly implausible
to suppose that adoption of this structure is a necessary condition
for psycho-physical transformation through aikido.
So far as the incorporation of Zen and Taoist
practices and philosophies into aikido is concerned, psycho-physical
transformation through the practice of aikido will be little different
from psycho-physical transformation through the practice of arts such
as karate, kyudo, and tea ceremony. All these arts have in common the
goal of instilling in their practitioners cognitive equanimity, spontaneity
of action/response, and receptivity to the character of things just
as they are (shinnyo). The primary means for producing these sorts of
dispositions in trainees is a two-fold focus on repetition of the fundamental
movements and positions of the art, and on preserving mindfulness in
practice.
The fact that aikido training is always cooperative
provides another locus for construing personal transformation through
aikido. Cooperative training facilitates the abandonment of a competitive
mind-set which reinforces the perception of self-other dichotomies.
Cooperative training also instills a regard for the safety and well-being
of one's partner. This attitude of concern for others is then to be
extended to other situations than the practice of aikido. In other words,
the cooperative framework for aikido practice is supposed to translate
directly into a framework for ethical behavior is one's daily life.
A Note on Ki
The concept of KI is one of the most difficult
associated with the philosophy and practice of aikido. Since the word
"aikido" means something like "the way of harmony with KI," it is hardly
surprising that many aikidoka are interested in understanding just what
KI is supposed to be. Etymologically, the word "KI" derives from the Chinese
"chi." In Chinese philosophy, chi was originally supposed to be that which
differentiated living and non-living things. But as Chinese philosophy
developed, the concept of chi took on a wider and wider range of meanings
and applications. On some views, chi was held to be the most basic "stuff"
out of which all things were made. The differences between things depended
not on some things having chi and others not, but rather on a principle
(li, Japanese = RI) which determined how the chi was organized and functioned
(the view here bears some similarity to the ancient Greek matter-form
metaphysic).
Modern aikidoka are less concerned with the
historiography of the concept of KI than with the question of whether
or not the term "KI" denotes anything real, and, if so, just what it
does denote. There have been some attempts to demonstrate the objective
existence of KI as a kind of "energy" or "stuff" that flows within the
body (especially along certain channels, called "meridians"). So far,
however, there have been no reputable studied published in peer-reviewed
scientific journals that substantiate such claims. This does not, of
course, settle the question decisively against the existence of KI,
but, just yet, the evidence does not support existence claims for KI.
There are a number of aikidoka who claim to
be able to demonstrate the (objective) existence of KI by performing
various sorts of feats. One such feat, which is very popular, is the
so- called "unbendable arm." In this exercise, one person, A, extends
her arm, while another person, B, tries to bend the arm. First, A makes
a fist and tightens the muscles in her arm. B is usually able to bend
the arm. Next, A relaxes her arm (but leaves it extended) and "extends
KI" (since "extending KI" is not something most newcomers to aikido
know precisely how to do, A is often simply advised to think of her
arm as a fire-hose gushing water, or some such similar metaphor). This
time, B finds it (far) more difficult to bend the arm. The conclusion
is supposed to be that it is the force/activity of KI that accounts
for the difference. However, there are alternative explanations expressible
within the vocabulary or scope of physics (or, perhaps, psychology)
that are fully capable of accounting for the phenomenon here. In addition,
the fact that it is difficult to filter out the biases and expectations
of the participants in such "experiments" makes it all the more questionable
whether they provide reliable evidence for the objective existence of
KI.
Not all aikidoka believe that KI is a kind of
"stuff" or "energy." For some aikidoka, KI is an expedient concept --
a blanket-concept which covers intentions, momentum, will, and attention.
If one eschews the view that KI is a stuff that can literally be extended,
to extend KI is to adopt a physically and psychologically positive bearing.
This maximizes the efficiency and adaptability of one's movement, resulting
in stronger technique and a feeling of affirmation both of oneself and
one's partner. Irrespective of whether one chooses to take a realist
or an anti-realist stance with respect to the objective existence of
KI, there can be little doubt that there is more to aikido than the
mere physical manipulation of another person's body. Aikido requires
a sensitivity to such diverse variables as timing, momentum, balance,
the speed and power of an attack, and especially to the psychological
state of one's partner (or of an attacker).
In addition, to the extent that aikido is not
a system for gaining physical control over others, but rather a vehicle
for self-improvement (or even enlightenment (see SATORI)), there can
be little doubt that cultivation of a positive physical and psychological
bearing is an important part of aikido. Again, one may or may not wish
to describe the cultivation of this positive bearing in terms of KI.
Etiquette
Proper observance of etiquette is as much a
part of your training as is learning techniques. Please take the following
guidelines seriously.
- When entering or leaving the dojo, it
is proper to bow in the direction of O-sensei's picture, the kamiza,
or the front of the dojo. You should also bow when entering or leaving
the mat.
- No shoes on the mat.
- Be on time for class. Students should
be lined up and seated in seiza approximately 3-5 minutes BEFORE the
official start of class. If you do happen to arrive late, sit quietly
in seiza on the edge of the mat until the instructor grants permission
to join practice.
- If you should have to leave the mat or
dojo for any reason during class, approach the instructor and ask
permission.
- Avoid sitting on the mat with your back
to the picture of O-sensei or the kamiza. Also, do not lean against
the walls or sit with your legs stretched out. (Either sit in seiza
or cross- legged.)
- Remove watches, rings and other jewelry
before practice.
- Do not bring food, gum, or beverages with
you into the dojo.
- Please keep your finger and toe nails
cut short.
- Please keep talking during class to a
minimum. What conversation there is should be restricted to one topic
-- Aikido.
- If you are having trouble with a technique,
do not shout across the room to the instructor for help. First, try
to figure the technique out by watching others. If you still have
trouble, approach the instructor at a convenient moment and ask for
help.
- Carry out the directives of the instructor
PROMPTLY. Do not keep the rest of the class waiting for you!
- Do not engage in rough-housing or needless
contests of strength during class.
- Keep your training uniform clean, in
good shape, and free of offensive odors.
- Please pay your membership dues promptly.
If, for any reason, you are unable to pay your dues on time, talk
with the person in charge of dues collection. Sometimes special rates
are available for those experiencing financial hardship.
- Do not change your clothes on the mat.
- Remember that you are here to learn,
and not to gratify your ego. An attitude of receptivity and humility
(though not obsequiousness) is therefore advised.
- Preserve common-sense standards of decency
and respect at all times.
Basic Aikido Vocabulary
AGATSU = "Self victory." According to the founder,
true victory (MASAKATSU) is the victory one achieves over oneself (AGATSU).
Thus one of the founder's "slogans" was MASAKATSU AGATSU -- "The true
victory of self-mastery."
AIKIDO = The word "aikido" is made up of three
Japanese characters: AI - harmony, KI - spirit, mind, or universal energy,
DO - the Way. Thus aikido is "the Way of Harmony with Universal Energy."
However, AIKI may also be interpreted as "accommodation to circumstances."
This latter interpretation is somewhat non- standard, but it avoids
certain undesirable metaphysical commitments and also epitomizes quite
well both the physical and psychological facets of aikido.
AIKIDOKA = A practitioner of aikido.
AIKIKAI = "Aiki association." A term used to
designate the organization created by the founder for the dissemination
of aikido.
AI HANMI = Mutual stance where UKE and NAGE
each have the same foot forward (right-right, left-left).
AI NUKE = "Mutual escape." An outcome of a duel
where each participant escapes harm. This corresponds to the ideal of
aikido according to which a conflict is resolved without injury to any
party involved.
AI UCHI = "Mutual kill." An outcome of a duel
where each participant kills the other. In classical Japanese swordmanship,
practitioners were often encouraged to enter a duel with the goal of
achieving at least an AI UCHI. The resolution to win the duel even at
the cost of one's own life was thought to aid in cultivating an attitude
of single-minded focus on the task of cutting down one's opponent. This
single-minded focus is exemplified in aikido in the technique, IKKYO,
where one enters into an attacker's range in order to effect the technique.
ASHI SABAKI = Footwork. Proper footwork is essential
in aikido for developing strong balance and for facilitating ease of
movement.
ATEMI = (lit. Striking the Body) Strike directed
at the attacker for purposes of unbalancing or distraction. Atemi is
often vital for bypassing or "short-circuiting" an attacker's natural
responses to aikido techniques. The first thing most people will do
when they feel their body being manipulated in an unfamiliar way is
to retract their limbs and drop their center of mass down and away from
the person performing the technique. By judicious application of atemi,
it is possible to create a "window of opportunity" in the attacker's
natural defenses, facilitating the application of an aikido technique.
BOKKEN = BOKUTO = Wooden sword. Many aikido
movements are derived from traditional Japanese fencing. In advanced
practice, weapons such as the BOKKEN are used in learning subtleties
of certain movements, the relationships obtaining between armed and
unarmed techniques, defenses against weapons, and the like.
BUDO = "Martial way." The Japanese character
for "BU" (martial) is derived from characters meaning "stop" and (a
weapon like a) "halberd." In conjunction, then, "BU" may have the connotation
"to stop the halberd." In aikido, there is an assumption that the best
way to prevent violent conflict is to emphasize the cultivation of individual
character. The way (DO) of AIKI is thus equivalent to the way of BU,
taken in this sense of preventing or avoiding violence so far as possible.
CHOKUSEN = Direct. Thus CHOKUSEN NO IRIMI =
direct entry.
CHUDAN = "Middle position." Thus CHUDAN NO KAMAE
= a stance characterized by having one's hands/sword in a central position
with respect to one's body.
CHUSHIN = Center. Especially, the center of
one's movement or balance.
DAN = Black belt rank. In IAF aikido, the highest
rank it is now possible to obtain is 9th dan. There are some aikidoists
who hold ranks of 10th dan. These ranks were awarded by the founder
prior to his death, and cannot be rescinded. White belt ranks are called
KYU ranks.
DO = Way/path. The Japanese character for "DO"
is the same as the Chinese character for Tao (as in "Taoism"). In aikiDO,
the connotation is that of a way of attaining enlightenment or a way
of improving one's character through aiki.
DOJO = Literally "place of the Way." Also "place
of enlightenment." The place where we practice aikido. Traditional etiquette
prescribes bowing in the direction of the shrine (KAMIZA) or the designated
front of the dojo (SHOMEN) whenever entering or leaving the dojo.
DOJO CHO = The head of the dojo. A title. Currently,
Moriteru Ueshiba (grandson of the founder) is DOJO CHO at World Aikido
Headquarters ("HOMBU DOJO") in Tokyo, Japan.
DOMO ARIGATO GOZAIMASHITA = Japanese for "thank
you very much." At the end of each class, it is proper to bow and thank
the instructor and those with whom you've trained.
DOSHU = Head of the way (currently Kisshomaru
Ueshiba, son of aikido's founder, Morihei Ueshiba). The highest official
authority in IAF aikido.
ENGI = (Inter)dependent origination (Sanskrit
= pratitya samutpada). In Buddhist philosophy, phenomena have no unchanging
essences. Rather, they originate and exist only in virtue of material
and causal conditions. Without these material and causal conditions,
there would be no phenomena. Furthermore, since the material and causal
conditions upon which all phenomena depend are continually in flux,
phenomena themselves are one and all impermanent. Since whatever is
impermanent and dependent for existence on conditions has no absolute
status (or is not absolutely real), it follows that phenomena (what
are ordinarily called "things") are have no absolute or independent
existential status, i.e., they are empty. To cultivate a cognitive state
in which the empty status of things is manifest is to realize or attain
enlightenment. The realization of enlightenment, in turn, confers a
degree of cognitive freedom and spontaneity which, among other (and
arguably more important) benefits, facilitates the performance of martial
techniques in response to rapidly changing circumstances. (see KU)
FUDO SHIN = "Immovable mind." A state of mental
equanimity or imperturbability. The mind, in this state, is calm and
undistracted (metaphorically, therefore, "immovable"). FUDO MYO is a
Buddhist guardian deity who carries a sword in one hand (to destroy
enemies of the Buddhist doctrine), and a rope in the other (to rescue
sentient beings from the pit of delusion, or from Buddhist hell-states).
He therefore embodies the two-fold Buddhist ideal of wisdom (the sword)
and compassion (the rope). To cultivate FUDO SHIN is thus to cultivate
a mind which can accomodate itself to changing circumstances without
compromise of ethical principles.
FUKUSHIDOIN = A formal title whose connotation
is something approximating "assistant instructor."
FURI KABURI = Sword-raising movement. This movement
in found especially in IKKYO, IRIMI-NAGE, and SHIHO-NAGE.
GEDAN = Lower position. GEDAN NO KAMAE is thus
a stance with the hands or a weapon held in a lower position.
GI (DO GI) (KEIKO GI) = Training costume. Either
judo-style or karate-style GI are acceptable in most DOJO, but they
must be white and cotton. (No black satin GI with embroidered dragons.
Please.)
GYAKU HANMI = Opposing stance (if UKE has the
right foot forward, NAGE has the left foot forward, if UKE has the left
foot forward, NAGE has the right foot forward).
HAKAMA = Divided skirt usually worn by black-belt
ranks. In some DOJO, the HAKAMA is also worn by women of all ranks,
and in some DOJO by all practitioners.
HANMI = Triangular stance. Most often aikido
techniques are practiced with UKE and NAGE in pre-determined stances.
This is to facilitate learning the techniques and certain principles
of positioning with respect to an attack. At higher levels, specific
HANMI cease to be of much importance.
HANMI HANDACHI = Position with NAGE sitting,
UKE standing. Training in HANMI HANDACHI WAZA is a good way of practicing
techniques as though with a significantly larger/taller opponent. This
type of training also emphasizes movement from one's center of mass
(HARA).
HAPPO = 8 directions; as in HAPPO-UNDO (8 direction
exercise) or HAPPO-GIRI (8 direction cutting with the sword). The connotation
here is really movement in all directions. In aikido, one must be prepared
to turn in any direction in an instant.
HARA = One's center of mass, located about 2"
below the navel. Traditionally this was thought to be the location of
the spirit/mind/(source of KI). Aikido techniques should be executed
as much as possible from or through one's HARA.
HASSO NO KAMAE = "Figure-eight" stance. The
figure eight does not correspond to the arabic numeral "8", but rather
to the Chinese/Japanese character which looks more like the roof of
a house. In HASSO NO KAMAE, the sword is held up beside one's head,
so that the elbows spread down and out from the sword in a pattern resembling
this figure-eight character.
HENKA WAZA = Varied technique. Especially beginning
one technique and changing to another in mid-execution. Ex. beginning
IKKYO but changing to IRIMI-NAGE.
HOMBU DOJO = A term used to refer to the central
dojo of an organization. Thus this usually designates Aikido World Headquarters.
(see AIKIKAI)
HIDARI = Left.
IRIMI = (lit. "Entering the Body") Entering
movement. Many aikidoists think that the IRIMI movement expresses the
very essence of aikido. The idea behind IRIMI is to place oneself in
relation to an attacker in such a way that the attacker is unable to
continue to attack effectively, and in such a way that one is able to
control effectively the attacker's balance. (See SHIKAKU).
JINJA = A (shinto) shrine. There is an AIKI
JINJA located in Iwama, Ibaraki prefecture, Japan.
JIYU WAZA = Free-style practice of techniques.
This usually involves more than one attacker who may attack NAGE in
any way desired.
JO = Wooden staff about 4'-5' in length. The
JO originated as a walking stick. It is unclear how it became incorporated
into aikido. Many JO movements come from traditional Japanese spear-
fighting, others may have come from jo-jutsu, but many seem to have
been innovated by the founder. The JO is usually used in advanced practice.
JODAN = Upper position. JODAN NO KAMAE is thus
a stance with the hands or a weapon held in a high position.
KACHIHAYABI = "Victory at the speed of sunlight."
According to the founder, when one has acheived total self-mastery (AGATSU)
and perfect accord with the fundamental principles governing the universe
(especially principles covering ethical interaction), one will have
the power of the entire universe at one's disposal, there no longer
being any real difference between oneself and the universe. At this
stage of spiritual advancement, victory is instantaneous. The very intention
of an attacker to perpetrate an act of violence breaks harmony with
the fundamental principles of the universe, and no one can compete successfully
against such principles. Also, the expression of the fundamental principles
of the universe in human life is love (AI), and love, according to the
founder, has no enemies. Having no enemies, one has no need to fight,
and thus always emerges victorious. (see AGATSU and MASAKATSU)
KAESHI WAZA = Technique reversal. (UKE becomes
NAGE and vice- versa). This is usually a very advanced form of practice.
KAESHI WAZA practice helps to instill a sensitivity to shifts in resistance
or direction in the movements of one's partner. Training so as to anticipate
and prevent the application of KAESHI WAZA against one's own techniques
greatly sharpens aikido skills.
KAISO = A title. The founder of aikido (i.e.,
Morihei Ueshiba).
KAMAE = A posture or stance either with or without
a weapon. KAMAE may also connote proper distance (MA AI) with respect
to one's partner. Although "KAMAE" generally refers to a physical stance,
there is an important prallel in aikido between one's physical and one's
psychological bearing. Adopting a strong physical stance helps to promote
the correlative adoption of a strong psychological attitude. It is important
to try so far as possible to maintain a positive and strong mental bearing
in aikido.
KAMI = A divinity, living force, or spirit.
According to SHINTO, the natural world is full of KAMI, which are often
sensitive or responsive to the actions of human beings.
KAMIZA = A small shrine, especially in an aikido,
generally located the the front of the dojo, and often housing a picture
of the founder, or some calligraphy. One generally bows in the direction
of the KAMIZA when entering or leaving the dojo, or the mat.
KANSETSU WAZA = Joint manipulation techniques.
KATA = A "form" or prescribed pattern of movement,
especially with the JO in aikido. (But also "shoulder.")
KATAME WAZA = "Hold-down" (pinning) techniques.
KATANA = What is vulgarly called a "samurai
sword."
KATSU JIN KEN = "The sword that saves life."
As Japanese swordsmanship became more and more influenced by Buddhism
(especially Zen Buddhism) and Taoism, practitioners became increasingly
interested in incorporating ethical principles into their discipline.
The consumate master of sworsmanship, according to some such practitioners,
should be able not only to use the sword to kill, but also to save life.
The concept of KATSU JIN KEN found some explicit application in the
development of techniques which would use non-cutting parts of the sword
to strike or control one's opponent, rather than to kill him/her. The
influence of some of these techniques can sometimes be seen in aikido.
Other techniques were developed by which an unarmed person (or a person
unwilling to draw a weapon) could disarm an attacker. These techniques
are frequently practiced in aikido. (see SETSU NIN TO)
KEIKO = Training. The only secret to success
in aikido.
KEN = Sword.
KENSHO = Enlightenment. (see MOKUSO and SATORI)
KI = Mind. Spirit. Energy. Vital-force. Intention.
(Chinese = chi) For many Aikidoka, the primary goal of training in aikido
is to learn how to "extend" KI, or to learn how to control or redirect
the KI of others. There are both "realist" and anti-realist interpretations
of KI. The KI-realist takes KI to be, literally, a kind of "stuff,"
"energy," or life-force which flows within the body. Developing or increasing
one's own KI, according to the KI- realist, thus confers upon the aikidoka
greater power and control over his/her own body, and may also have the
added benefits of improved health and longevity. According to the KI-anti-realist,
KI is a concept which covers a wide range of psycho-physical phenomena,
but which does not denote any objectively existing "energy" or "stuff."
The KI-anti-realist believes, for example, that to "extend KI" is just
to adopt a certain kind of positive psychological disposition and to
correlate that psychological dispositon with just the right combination
of balance, relaxation, and judicious application of physical force.
Since the description "extend KI" is somewhat more manageable, the concept
of KI has a class of well-defined uses for the KI-anti-realist, but
does not carry with it any ontological commitments beyond the scope
of mainstream scientific theories.
KIAI = A shout delivered for the purpose of
focussing all of one's energy into a single movement. Even when audible
KIAI are absent, one should try to preserve the feeling of KIAI at certain
crucial points within aikido techniques.
KIHON = (Something which is) fundamental. There
are often many seemingly very different ways of performing the same
technique in aikido. To see beneath the surface features of the technique
and grasp the core common is to comprehend the KIHON.
KI MUSUBI = KI NO MUSUBI = Literally "knotting/tying-up
KI". The act/process of matching one's partner's movement/intention
at its inception, and maintaining a connection to one's partner throughout
the application of an aikido technique. Proper KI MUSUBI requires a
mind that is clear, flexible, and attentive. (see SETSUZOKU)
KOHAI = A student junior to oneself.
KOKORO = "Heart or mind." Japanese folk psychology
does not distinguish clearly between the seat of intellect and the seat
of emotion as does Western folk psychology.
KOKYU = Breath. Part of aikido is the development
of "KOKYU RYOKU", or "breath power." This is the coordination of breath
with movement. A prosaic example: When lifting a heavy object, it is
generally easier when breathing out. Also breath control may facilitate
greater concentration and the elimination of stress. In many traditional
forms of meditation, focus on the breath is used as a method for developing
heightened concentration or mental equanimity. This is also the case
in aikido. A number of exercises in aikido are called "KOKYU HO," or
"breath exercises." These exercises are meant to help one develop KOKYU
RYOKU.
KOTODAMA = A practice of intoning various sounds
(phonetic components of the Japanese language) for the purpose of producing
mystical states. The founder of aikido was greatly interested in Shinto
and Neo-shinto mystical practices, and he incorporated a number of them
into his personal aikido practice.
KU = Emptiness. According to Buddhism, the fundamental
character of things is absence (or emptiness) of individual unchanging
essences. The realization of the essencelessness of things is what permits
the cultivation of psychological non-attachment, and thus cognitive
equanimity. The direct realization of (or experience of insight into)
emptiness is enlightenment. This shows up in aikido in the ideal of
developing a state of cognitive openness, permiting one to respond immediately
and intuitively to changing circumstances (see MOKUSO).
KUMIJO = JO matching exercise (partner practice).
KUMITACHI = Sword matching exercise (partner
practice).
KUZUSHI = The principle of destroying one's
partner's balance. In aikido, a technique cannot be properly applied
unless one first unbalances one's partner. To achieve proper KUZUSHI,
in aikido, one should rely primarily on position and timing, rather
than merely on physical force.
KYU = White belt rank. (Or any rank below SHODAN)
MA AI = Proper distancing or timing with respect
to one's partner. Since aikido techniques always vary according to circumstances,
it is important to understand how differences in initial position affect
the timing and application of techniques.
MAE = Front. Thus MAE UKEMI = "forward fall/roll".
MASAKATSU = "True victory." (see AGATSU and
KACHIHAYABI) MIGI = Right.
MISOGI = Ritual purification. Aikido training
may be looked upon as a means of purifying oneself; eliminating defiling
characteristics from one's mind or personality. Although there are some
specific exercises for MISOGI practice, such as breathing exercises,
in point of fact, every aspect of aikido training may be looked upon
as MISOGI. This, however, is a matter of one's attitude or approach
to training, rather than an objective feature of the training itself.
MOKUSO = Meditation. Practice often begins or
ends with a brief period of meditation. The purpose of meditation is
to clear one's mind and to develop cognitive equanimity. Perhaps more
importantly, meditation is an opportunity to become aware of conditioned
patterns of thought and behavior so that such patterns can be modified,
eliminated or more efficiently put to use. In addition, meditation may
occasion experiences of insight into various aspects of aikido (or,
if one accepts certain buddhist claims, into the very structure of reality).
Ideally, the sort of cognitive awareness and focus that one cultivates
in meditation should carry over into the rest of one's practice, so
that the distinction between the "meditative mind" and the "normal mind"
collapses.
MUDANSHA = Students without black-belt ranking.
MUSHIN = Literally "no mind". A state of cognitive
awareness characterized by the absence of discursive thought. A state
of mind in which the mind acts/reacts without hypostatization of concepts.
MUSHIN is often erroneously taken to be a state of mere spontaneity.
Although spontaneity is a feature of MUSHIN, it is not straightforwardly
identical with it. It might be said that when in a state of MUSHIN,
one is free to use concepts and distinctions without being used by them.
NAGARE = Flowing. One goal of aikido practice
is to learn not to oppose physical force with physical force. Rather,
one strives to flow along with physical force, redirecting it to one's
advantage. NAGE = The thrower.
OBI = A belt.
OMOTE = "The front," thus, a class of movements
in aikido in which NAGE enters in front of UKE.
OMOTOKYO = One of the so-called "new-religions"
of Japan. OMOTOKYO is a syncretic amalgam of Shintoism, Neo-Shinto mysticism,
Christianity, and Japanese folk religion. The founder of aikido was
a devotee of OMOTOKYO, and incorporated some elements from it into his
aikido practice. The founder insisted, however, that one need not be
a devotee of OMOTOKYO in order to study aikido or to comprehend aikido's
purpose.
ONEGAI SHIMASU = "I welcome you to train with
me," or literally, "I make a request." This is said to one's partner
when initiating practice.
OSAE WAZA = Pinning techniques.
O-SENSEI = Literally, "Great Teacher," i.e.,
Morihei Ueshiba, the founder of aikido.
RANDORI = Free-style "all-out" training. Sometimes
used as a synonym for JIYU WAZA. Although aikido techniques are usually
practiced with a single partner, it is important to keep in mind the
possibility that one may be attacked by multiple aggressors. Many of
the body movements of aikido (TAI SABAKI) are meant to facilitate defense
against multiple attackers.
REIGI = Ettiquette. Observance of proper ettiquette
at all times (but especially observance of proper DOJO ettiquette) is
as much a part of one's training as the practice of techniques. Observation
of ettiquette indicates one's sincerety, one's willingness to learn,
and one's recognition of the rights and interests of others.
SATORI = Enlightenment. In Buddhism, enlightenment
is characterized by a direct realization or apprehension of the absence
of unchanging essences behind phenomena. Rather, phenomena are seen
to be empty of such essences -- phenomena exist in thoroughgoing interdependence
(ENGI). As characterized by the founder of aikido, enlightenment consists
in realizing a fundamental unity between oneself and the (principles
governing) the universe. The most important ethical principle the aikidoist
should gain insight into is that one should cultivate a spirit of loving
protection for all things. (see KU and SHINNYO)
SENSEI = Teacher. It is usually considered proper
to address the instructor during practice as "Sensei" rather than by
his/her name. If the instructor is a permanent instructor for one's
DOJO or for an organization, it is proper to address him/her as "Sensei"
off the mat as well.
SEIZA = Sitting on one's knees. Sitting this
way requires acclimatization, but provides both a stable base and greater
ease of movement than sitting cross-legged.
SEMPAI = A student senior to oneself.
SETSU NIN TO = "The sword that kills." Although
this would seem to indicate a purely negative concept, there is, in
fact, a positive connotation to this term. Apart from the common assumption
that killing may sometimes be a "necessary evil" which may serve to
prevent an even greater evil, the concept of killing has a wide variety
of metaphorical applications. One may, for example, strive to "kill"
such harmful character traits as ignorance, selfishness, or (excessive)
competitiveness. Some MISOGI sword exercises in aikido, for example,
involve imagining that each cut of the sword destroys some negative
aspect of one's personality. In this way, SETSU NIN TO and KATSU JIN
KEN coalesce.
SETSUZOKU = Connection. Aikido techniques are
generally rendered more efficient by preserving a connection between
one's center of mass (HARA) and the outer limits of the movement, or
between one's own center of mass and that of one's partner. Also, SETSUZOKU
may connote fluidity and continuity in technique. On a psychological
level, SETSUZOKU may connote the relationship of action-response that
exists between oneself and one's partner, such that successful performance
of aikido techniques depends crucially upon timing one's own actions
and responses to accord with those of one's partner.
SHIDOIN = A formal title meaning, approximately,
"instructor."
SHIHAN = A formal title meaning, approximately,
"master instructor." A "teacher of teachers."
SHIKAKU = Literally "dead angle." A position
relative to one's partner where it is difficult for him/her to (continue
to) attack, and from which it is relatively easy to control one's partner's
balance and movement. The first phase of an aikido technique is often
to establish SHIKAKU.
SHIKKO = Samurai walking ("knee walking"). Shikko
is very important for developing a strong awareness of one's center
of mass (HARA). It also develops strength in one's hips and legs.
SHINKENSHOBU = Lit. "Duel with live swords."
This expresses the attitude one should have about aikido training, i.e.,
one should treat the practice session as though it were, in some respects,
a life-or-death duel with live swords. In particular, one's attention
during aikido training should be single-mindedly focussed on aikido,
just as, during a life-or-death duel, one's attention is entirely focussed
on the duel.
SHINNYO = "Thusness" or "suchness." A term commonly
used in Buddhist philosophy (and especially in Zen Buddhism) to denote
the character of things as they are experienced without filtering the
experiences through an overt conceptual framework. There is some question
whether "pure" uninterpreted experience (independent of all conceptualization/categorization)
is possible given the neurological/cognitive makeup of human beings.
However, SHINNYO can also be taken to signify experience of things as
empty of individual essences (see "KU").
SHINTO = "The way of the gods." The indigenous
religion of Japan. The founder of aikido was deeply influenced by OMOTOKYO,
a religion largely grounded in SHINTO mysticism. (see KAMI)
SHODAN = First degree black belt.
SHOMEN = Front or top of head. Also the designated
front of a DOJO.
SOTO = "Outside." Thus, a class of aikido movements
executed, especially, outside the attacker's arm(s). (see UCHI)
SUBURI = Basic JO or BOKKEN practice in striking
and thrusting.
SUKASHIWAZA = Techniques performed without allowing
the attacker to complete a grab or to initiate a strike. Ideally, one
should be sensitive enough to the posture and movements of an attacker
(or would-be attacker) that the attack is neutralized before it is fully
executed. A great deal of both physical and cognitive training is required
in order to attain this ideal.
SUKI = An opening or gap where one is vulnerable
to attack or application of a technique, or where one's technique is
otherwise flawed. SUKI may be either physical or psychological. One
goal of training is to be sensitive to SUKI within one's own movement
or position, as well as to detect SUKI in the movement or position of
one's partner. Ideally, a master of aikido will have developed his/her
skill to such an extent that he/she no longer has any true SUKI.
SUTEMI = Literally "to throw-away the body."
The attitude of abandoning oneself to the execution of a technique (in
judo, a class of techniques where one sacrifices one's own balance/position
in order to throw one's partner). (See AI UCHI).
SUWARI WAZA = Techniques executed with both
UKE and NAGE in a seated position. These techniques have their historical
origin (in part) in the practice of requiring all samurai to sit and
move about on their knees while in the presence of a DAIMYO (feudal
lord). In theory, this made it more difficult for anyone to attack the
DAIMYO. But this was also a position in which one received guests (not
all of whom were always trustworthy). In contemporary aikido, SUWARI
WAZA is important for learning to use one's hips and legs.
TACHI = A type of Japanese sword (thus TACHI-TORI
= sword-taking). (Also "standing position").
TACHI WAZA = Standing techniques.
TAIJUTSU = "Body arts," i.e., unarmed practice.
TAI NO HENKO = TAI NO TENKAN = Basic blending
practice involving turning 180 degrees.
TAI SABAKI = Body movement.
TAKEMUSU AIKI = A "slogan" of the founder's
meaning "infinitely generative martial art of aiki." Thus, a synonym
for aikido. The scope of aikido is not limited only to the standard,
named techniques one studies regularly in practice. Rather, these standard
techniques serve as repositories of more fundamental principles (KIHON).
Once one has internalized the KIHON, it is possible to generate a virtually
infinite variety of new aikido techniques in accordance with novel conditions.
TANINSUGAKE = Training against multiple attackers,
usually from grabbing attacks.
TANTO = A dagger.
TEGATANA = "Hand sword", i.e. the edge of the
hand. Many aikido movements emphasize extension and alignment "through"
one's tegatana. Also, there are important similarities obtaining between
aikido sword techniques, and the principles of tegatana application.
TENKAN = Turning movement, esp. turning the
body 180 degrees. (see TAI NO TENKAN)
TENSHIN = A movement where NAGE retreats 45
degrees away from the attack (esp. to UKE's open side).
TSUKI = A punch or thrust (esp. an attack to
the midsection).
UCHI = "Inside." A class of techniques where
NAGE moves, especially, inside (under) the attacker's arm(s). (but also
a strike, e.g., SHOMEN UCHI)
UCHI DESHI = A live-in student. A student who
lives in a dojo and devotes him/herself both to training and to the
maintenence of the dojo (and sometimes to personal service to the SENSEI
of the dojo).
UESHIBA KISSHOMARU = The son of the founder
of aikido and current aikido DOSHU.
UESHIBA MORIHEI = The founder of aikido. (see
O-SENSEI and KAISO).
UESHIBA MORITERU = The grandson of the founder
and current DOJOCHO at HOMBU DOJO.
UKE = Person being thrown (receiving the technique).
At high levels of practice, the distinction between UKE and NAGE becomes
blurred. In part, this is because it becomes unclear who initiates the
technique, and also because, from a certain perspective, UKE and NAGE
are thoroughly interdependent.
UKEMI = Literally "receiving [with/through]
the body," thus, the art of falling in response to a technique. MAE
UKEMI are front roll-falls, USHIRO UKEMI are back roll-falls. Ideally,
one should be able to execute UKEMI from any position and in any direction.
The development of proper ukemi skills is just as important as the development
of throwing skills and is no less deserving of attention and effort.
In the course of practicing UKEMI, one has the opportunity to monitor
the way one is being moved so as to gain a clearer understanding of
the principles of aikido techniques. Just as standard aikido techniques
provide strategies for defending against physical attacks, so does UKEMI
practice provide strategies for defending against falling (or even against
the application of an aikido or aikido-like technique!).
URA = "Rear." A class of aikido techniques executed
by moving behind the attacker and turning. Sometimes URA techniques
are called TENKAN (turning) techniques.
USHIRO = Backwards or behind, as in USHIRO UKEMI
or falling backwards.
WAZA = Techniques. Although in aikido we have
to practice specific techniques, aikido as it might manifest itself
in self-defense may not resemble any particular, standard aikido technique.
This is because aikido techniques encode strategies and types of movement
which are modified in accordance with changing conditions. (see KIHON)
x-TORI (x-DORI) = Taking away x, e.g. TANTO-TORI
(knife-taking). YOKO = Side.
YOKOMEN = Side of the head.
YUDANSHA = Black belt holder (any rank).
ZANSHIN = Lit. "remaining mind/heart." Even
after an aikido technique has been completed, one should remain in a
balanced and aware state. ZANSHIN thus connotes "following through"
in a technique, as well as preservation of one's awareness so that one
is prepared to respond to additional attacks.
ZEN = A school or division of Buddhism characterized
by techniques designed to produce enlightenment. In particular, Zen
emphasizes various sorts of meditative practices, which are supposed
to lead the practitioner to a direct insight into the fundamental character
of reality (see KU and MOKUSO).
ZORI = Sandals worn off the mat to help keep
the mat clean!
Common Attacks
KATATE TORI = One hand holding one hand.
MOROTE TORI = Two hands holding one hand.
KATA TORI = Shoulder hold.
RYO KATA TORI = Grabbing both shoulders.
RYOTE TORI = Two hands holding two hands.
MUNE DORI = One or two hand lapel hold.
HIJI TORI = Elbow grab.
USHIRO TEKUBI TORI = Wrist grab from the back.
USHIRO RYOTE TORI = As above from the back.
USHIRO RYO KATA TORI = As above from the back.
USHIRO KUBI SHIME = Rear choke.
SHOMEN UCHI = Overhead strike to the head.
YOKOMEN UCHI = Diagonal strike to the side of the head.
TSUKI = Straight thrust (punch), esp. to the midsection.
Basic Techniques:
IKKYO = OMOTE and URA (IRIMI and TENKAN)
NIKYO = OMOTE and URA (IRIMI and TENKAN)
SANKYO = OMOTE and URA (IRIMI and TENKAN)
YONKYO = OMOTE and URA (IRIMI and TENKAN)
GOKYO = OMOTE and URA (IRIMI and TENKAN)
Throws:
IRIMI NAGE = Entering throw ("20 year" technique).
JUJI NAGE = Arm entwining throw.
KAITEN NAGE = Rotary throw. UCHI and SOTO, OMOTE and URA (IRIMI and TENKAN)
KOKYU NAGE = Breath throws.
KOSHI NAGE = Hip throw.
KOTE GAESHI = Wrist turn-out.
SHIHO NAGE = "Four direction" throw.
SUMIOTOSHI = "Corner drop." OMOTE and URA (IRIMI and TENKAN).
TENCHI NAGE = "Heaven and earth" throw. OMOTE and URA (IRIMI and TENKAN).
Pronunciation
A = AArdvArk
I = pIzza
U = blUe
E = somewhere between Echo and tAble
O = bOne
Counting to 10 in Japanese:
ICHI, NI, SAN, SHI (YON), GO, ROKU, SHICHI
(NANA), HACHI, KYU (KU), JU.
Saito Sensei's 20 JO SUBURI
TSUKI Series:
1. CHOKU TSUKI
2. KAESHI TSUKI
3. USHIRO TSUKI
4. TSUKI GEDAN GAESHI
5. TSUKI JODAN GAESHI UCHI
UCHIKOMI Series:
6. SHOMEN UCHIKOMI
7. RENZOKU UCHIKOMI
8. MENUCHI GEDAN GAESHI
9. MENUCHI USHIRO TSUKI
10. GYAKU YOKOMEN USHIRO TSUKI
KATATE Series:
11. KATATE GEDAN GAESHI
12. KATATE TOMA UCHI
13. KATATE HACHI NO JI GAESHI
HASSO GAESHI Series:
14. HASSO GAESHI UCHI
15. HASSO GAESHI TSUKI
16. HASSO GAESHI USHIRO TSUKI
17. HASSO GAESHI USHIRO UCHI
18. HASSO GAESHI USHIRO HARAI
NAGARE Series:
19. (HIDARI) NAGARE GAESHI UCHI (usually left
side only)
20. (MIGI) NAGARE GAESHI TSUKI (usually right side only)
O-sensei teachings
The following are some of the founder's teachings
concerning the essence of aikido:
Aikido is a manifestation of a way to reorder
the world of humanity as though everyone were of one family. Its purpose
is to build a paradise right here on earth.
Aikido is nothing but an expression of the spirit
of Love for all living things.
It is important not to be concerned with thoughts
of victory and defeat. Rather, you should let the KI of your thoughts
and feelings blend with the Universal.
Aikido is not an art to fight with enemies and
defeat them. It is a way to lead all human beings to live in harmony
with each other as though everyone were one family. The secret of aikido
is to make yourself become one with the universe and to go along with
its natural movements. One who has attained this secret holds the universe
in him/herself and can say, "I am the universe."
If anyone tries to fight me, it means that s/he
is going to break harmony with the universe, because I am the universe.
At the instant when s/he conceives the desire to fight with me, s/he
is defeated.
Nonresistance is one of the principles of aikido.
Because there is no resistance, you have won before even starting. People
whose minds are evil or who enjoy fighting are defeated without a fight.
The secret of aikido is to cultivate a spirit
of loving protection for all things.
I do not think badly of others when they treat
me unkindly. Rather, I feel gratitude towards them for giving me the
opportunity to train myself to handle adversity.
You should realize what the universe is and
what you are yourself. To know yourself is to know the universe.
Copyright Notice
Please feel free to copy and distribute this
primer to fellow aikidoists, non-aikidoists, friends, enemies, or
people who just need something to put them to sleep. Should you wish
to customize it for your own dojo, you may do so, but do, please,
endeavor to make any changes commensurate with the overall spirit
of the thing. If you want to avoid being blamed for any mistakes in
this document or for the content, you could include this introductory
notice or attach my name somewhere else within the document. I hereby
disclaim any responsibility for the content or for errors within any
versions of this document not modified by myself. Versions of this
primer are also available from the author in WordPerfect 5.0, LaTeX,
and (LaTeX-derived) PostScript formats.
This version is dated April 22, 1993.
Please send comments, complaints, and suggestions to: Eric Sotnak
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