Aikido Primer by Eric Sotnak
Introduction:
History:
Etiquette and about Bowing: Training: Aikido and Combat
Effectiveness
Training the Mind in Aikido:
A
Note on Ki: Weapons Training Ranking in Aikido
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
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.
Aikido's founder, Morihei Ueshiba, was born in
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
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 aikidoka, 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.
Proper observance of etiquette is as much a part of
your training as is learning techniques. In many cases observing proper
etiquette requires one to set aside one's pride or comfort. Nor should matters
of etiquette be considered of importance only in the dojo. Standards of
etiquette may vary somewhat from one dojo or organization to another, but the
following guidelines are nearly universal. Please take matters of etiquette
seriously.
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. Bear
in mind, too, that in European society only a few hundred years ago a courtly
bow was a conventional form of greeting.
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
Bowing may be an expression
of respect. As such, it indicates an open-minded attitude 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 focused 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").
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) or with legs crossed.
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.
Although aikido is best
learned with a partner, 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.
It is advisable to practice
a minimum of two hours per week in order to progress in aikido.
Many practitioners of
aikido (from beginners to advanced students) have concerns about the practical
self-defense value of aikido as a martial art. The
attacks as practiced in the dojo are frequently unrealistic and may be
delivered without much speed or power. The concerns here are legitimate, but
may, perhaps, be redressed.
In the first place, it is
important to realize that aikido techniques are usually practiced against
stylized and idealized attacks. This makes it easier for students to learn the
general patterns of aikido movement. As students become more advanced, the
speed and power of attacks should be increased, and students should learn to
adapt the basic strategies of aikido movement to a broader variety of attacks.
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. It is important, however, to study atemi
carefully and perhaps to devote some time to practicing application of atemi so that one will be able to apply it effectively when
necessary.
Aikido is sometimes held up
for comparison to other martial arts, and aikido students are frequently
curious about how well a person trained in aikido would stand up against
someone of comparable size and strength who has trained in another martial art
such as karate, judo, ju jutsu,
or boxing. It is natural to hope that the martial art one has chosen to train
in has effective combat applications. However, it is also important to realize
that the founder of aikido deliberately chose to develop his martial art into
something other than the most deadly fighting art on the planet, and it may
very well be true that other martial arts are more combat effective than aikido.
This is not to say that aikido techniques cannot be combat effective - there
are numerous practitioners of aikido who have applied aikido techniques
successfully to defend themselves in a variety of life-threatening situations.
No martial art can guarantee victory in every possible circumstance. All
martial arts, including aikido, consist in sets of strategies for managing
conflict. The best anyone can hope for from their martial arts training is that
the odds of managing the conflict successfully are improved. There are many
different types of conflict, and many different parameters that may define a
conflict. Some martial arts may be better suited to some types of conflict than
others. Aikido may be ill-suited to conflicts involving deliberate provocation
of an adversary to fight. While there are some who view this as a shortcoming
or a liability, there are others who see this as demonstrating the
foolhardiness of provoking fights.
Since conflicts are not
restricted to situations that result in physical combat, it may be that a
martial art which encodes strategies for managing other types of conflict will
serve its practitioners better in their daily lives than a more combat-oriented
art. Many teachers of aikido treat it as just such a martial art. One is more
commonly confronted with conflicts involving coworkers,
significant others, or family members than with assailants bent on all-out
physical violence. Also, even where physical violence is a genuine danger, many
people seek strategies for dealing with such situations which do not require
doing injury. For example, someone working with mentally disturbed individuals
may find it less than ideal to respond to aggression by knocking the individual
to the ground and pummeling him or her into
submission. Many people find that aikido is an effective martial art for
dealing with situations similar to this.
In the final analysis, each
person must decide individually whether or not aikido is suited to his or her
needs, interests, and goals.
The founder (Morihei Ueshiba) intended aikido
to 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, cannot 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
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
in one's daily life.
Furthermore, it should be
clear that if personal transformation is possible through aikido training, it
is not an automatic process. This should be apparent by noticing the fact that
there are aikido practitioners with many years of experience who still commit
both moral and legal infractions. Technical proficiency and broad experience in
the martial arts is by no means a guarantee of ethical or personal advancement.
This fact often comes as a great disappointment to students of aikido,
especially if they should discover that their own instructors still suffer from
a variety of shortcomings. In fact, however, this itself
constitutes a valuable lesson: Technical proficiency is an easier goal to
attain than that of personal improvement. Although both of these goals may require
a lifetime of commitment, it is considerably easier to make the sort of
sacrifices and efforts required for technical proficiency than it is to make
the sacrifices and efforts required for substantive personal transformation and
improvement.
The path to
self-improvement and personal transformation must begin somewhere, however.
Perhaps the most important (and easily forgotten) starting point for both
students and teachers of aikido is to bear constantly in mind that the people
one is training with are one and all human beings like oneself, each with a
unique perspective, and capable of feeling pain, frustration and happiness, and
each with his or her own goals of training.
If one takes seriously the
notion that part of one's aikido training should aim towards self-improvement,
one may sometimes have to consider how one will be viewed by others. Someone
may have superb technical ability and yet be viewed by others as a self-centered and inconsiderate bully.
In Zenshin Kokoro Traditional Aikido the
concept of Ki is considered as Life/Spirit energy, as well as centralized and coordinated
energy in technique and not some kind of mystical or esoteric ideology.
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 a concept invoked to differentiate living from
non-living things. But as Chinese philosophy developed, the concept of chi took
on a wider range of meanings and interpretations. On some views, chi was held
to be the most basic explanatory material principle - the metaphysical
"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 are no
reputable studies which conclusively demonstrate the existence of ki. Traditional Chinese
medicine appeals to ki/chi
as a theoretical entity, and some therapies based on this framework have been
shown to produce more positive benefit than placebo, but it is entirely
possible that the success of such therapies is better explained in ways other
than supposing the truth of ki/chi
theory. Many people claim that certain forms of exercise or concentration
enable them to feel ki
flowing through their bodies. Since such reports are subjective, they cannot
constitute objective evidence for ki
as a "stuff." Nor do anecdotal accounts of
therapeutic effects of various ki
practices constitute evidence for the objective existence of ki - anecdotal evidence does
not have the same evidential status as evidence resulting from reputable
double-blind experiments involving strict controls. Again, it may be that ki does exist as an objective
phenomenon, but reliable evidence to support such a view is so far lacking.
[note from the editor: in the book The Way of Qigong
by Kenneth Cohen, there are many scientific/medically documented cases of chi
being measured through objective means and studies]
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,, extends her arm, while another
person, , tries to bend the arm. First, makes a fist and tightens the muscles
in her arm. is usually able to bend the arm. Next,
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, is often simply advised to think
of her arm as a fire-hose gushing water, or some such similar metaphor). This
time, 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 (subtle changes in
body positioning, for example). In addition, the fact that it is difficult to
filter out the biases and expectations of the participants in such
demonstrations 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 – refer to 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.
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…
·
Many aikido movements are derived from
classical weapons arts. There is thus a historical rationale for learning
weapons movements. For example, all striking attacks in aikido are derived from
sword strikes. Because of this, empty-handed striking techniques in aikido
appear very inefficient and lacking in speed and power, especially if one has
trained in a striking art such as karate or boxing.
·
Weapons training is helpful for learning proper ma ai, or distancing. Repeatedly moving in and out of the
striking range of a weapon fosters an intuitive sense of distance and timing -
something which is crucial to empty-hand training as well.
·
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.
·
There are often important principles of
aikido movement and technique that may be profitably demonstrated by the use of
weapons.
·
Training in weapons kata
is a way of facilitating understanding of general principles of aikido
movement.
·
Weapons training can add an element of
intensity to aikido practice, especially in practicing defenses
against weapons attacks.
·
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.
·
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.
Policies governing rank
promotions may vary, sometimes dramatically, from one aikido dojo or
organization to another. 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 coloured belts whilst other organizations (and some individual
dojo) may use some system of coloured belts to signify kyu
ranks, however. There is a growing number of aikido
organizations and each has its own set of standards for ranking.
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.
Whatever the criteria for
rank promotion, it is important to keep in mind that rank promotion does not
necessarily translate into ability. The most important accomplishments in
aikido or any other martial art are not external assessments of progress, but
rather the benefits of your training to yourself.