Aikido Schools of Ueshiba
Mind Body Spirit
Morihei Ueshiba
Aikido is heir to a rich cultural and philosophical background and is a relatively recent innovation within the world of martial arts. A man named Morihei Ueshiba created aikido in Japan. 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 defeats of the negative characteristics that 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.
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.
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.
1. Q: How do ranks and promotions work in aikido, and why are there 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, colored belts do not usually distinguish kyu ranks. 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.
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.
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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 BowingIt 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: |
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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").
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 (= psychophysical) transformation. Furthermore, many other arts have claimed to be vehicles for carrying their practitioners to enlightenment or psychophysical 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 that 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 psychophysical 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 practitioner's 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.
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.
Proper observance of etiquette is as much a part of your training as is learning techniques. Please take the following guidelines seriously.
Aikido is a manifestation of a way to reorder the world of humanity as though everyone was 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 your self is to know the universe.
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