An Aikido Primer, Part 1: Basic Aikido Introduction
Copyright © 1992, 1993, 1994, 1996 Craig R. Bina.
Inspired by and partially based (with permission) upon ``Aikido
Primer'' by Eric Sotnak, University of Rochester, 1991.
Last revised by Craig Bina, Northwestern University, September 11, 1994.
Although aikidô is a relatively recent innovation within the world of martial arts, it is heir to a rich cultural and philosophical background. Aikidô in its modern form was created in Japan in 1942 by a man named Morihei Ueshiba (called Ô-sensei, meaning ``Great Teacher''). Before creating aikidô, Ueshiba trained extensively in several varieties of jûjutsu, as well as in 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 aikidô in concert with his philosophical and religious ideology.
Zanshinkan Dôjô (a.k.a. Northwestern University Aikidô Club) is affiliated with the Aikidô Association of America, headquartered at the Tenshinkan Dôjô on Belmont Avenue in Chicago. We are committed to the faithful transmission of aikidô as developed by its Founder, Morihei Ueshiba. Accordingly, we do not emphasize aikidô as a system of combat but rather as a means of self-cultivation and self-improvement. Aikidô has no tournaments, competitions, contests, or ``sparring''. Instead, all aikidô techniques are learned cooperatively at a pace commensurate with the abilities of each trainee. The goal of aikidô 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 aikidô as a means of self-defense should not be ignored. One reason for the prohibition against competition in aikidô is that many aikidô 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.
Aikidô classes at Zanshinkan Dôjô may be taught by a variety of people at varying levels of advancement. We have found that everyone has something valuable to contribute to the enterprise of learning aikidô, and one should not therefore assume that classes taught by lower ranking or less experienced instructors are in any way inferior or lacking in value.
Finally, it must be emphasized that there are no shortcuts to proficiency in aikidô (or in anything else, for that matter). Consequently, attaining proficiency in aikidô is simply a matter of sustained and dedicated training. No one becomes an expert in just a few months or years.
The Founder of aikidô, Morihei Ueshiba, was born in Tanabe, 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 jûjutsu, 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 the martial arts (budô). By combining his martial training with his religious and political ideologies, he gave birth to the modern martial art of aikidô.
On the technical side, aikidô is rooted in several styles of jûjutsu (from which modern jûdô is also derived), in particular daitoryû-(aiki)jûjutsu (but also kitôryû- and shinkageryû-jûjutsu). Aikidô also draws heavily upon the sword (especially yagyûryû-kenjutsu) and spear (yarijutsu) fighting arts. Oversimplifying somewhat, we may say that aikidô takes the joint locks and throws from jûjutsu and combines them with the body movements of sword and spear fighting. However, we must also realize that many aikidô techniques are the result of Master Ueshiba's own innovation.
On the religious side, Ueshiba spent some time as a student of ``True Words'' Esoteric Buddhism (Shingon-shû) and of Zen, but he eventually became a devotee of one of Japan's so-called ``new religions'', Ômotokyô. Ômotokyô was (and is) part neo-Shintoism and part socio-political idealism. One goal of Ômotokyô has been the unification of all humanity in a single ``heavenly kingdom on Earth'' where all religions would be united under the banner of Ômotokyô. It is impossible to understand sufficiently many of the writings and sayings of Ô-sensei without keeping this firmly in mind.
Despite what many people think or claim, there is no single unified philosophy in aikidô. Instead, there is a disorganized and only partially coherent collection of religious, ethical, and metaphysical beliefs which are only more or less shared by aikidô practitioners and which are either transmitted by word of mouth or found in scattered publications about aikidô.
Some examples: ``Aikidô 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 aikidô is the cultivation of ki [a vital force, internal power, mental/spiritual energy].'' ``The secret of aikidô is to become one with the universe.'' ``Aikidô 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 aikidô, however, we may identify at least two fundamental threads: (1) commitment to peaceful resolution of conflict whenever possible, and (2) commitment to self-improvement through aikidô training.
The only way to advance in aikidô is through regular and continued training. Attendance is not mandatory, but keep in mind that in order to improve in aikidô, one probably needs to practice at least twice a week.
Your training is your own responsibility. This means that no one is going to take you by the hand and lead you to proficiency in aikidô. In particular, it is not the responsibility of the instructor to see to it that you learn anything. Part of aikidô training is learning to observe effectively. Before asking for help, therefore, you should first try to figure out the technique for yourself by watching others.
Aikidô training encompasses more than techniques. Training in aikidô includes observation and modification of both physical and psychological patterns of thought and behavior. In particular, you must pay attention to both your physical and psychological reactions to various circumstances. Thus, part of aikidô training is the cultivation of (self-)awareness.
The following point is very important: Aikidô training is a cooperative, not a 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.
``What if I can't throw my partner?'' This is a common question in aikidô. It is important to remember that individual aikidô techniques, as we practice them in the dôjô, are idealizations. No aikidô technique works all of the time. Rather, aikidô 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.
If at any time during aikidô training you become too tired to continue, or if an injury prevents you from performing some aikidô movement or technique, it is permissible to temporarily bow out of practice until you feel you can continue. If you must leave the dôjô, ask the instructor for permission.
Weekly classes are held which are devoted exclusively to training with the jô and bokken, the two principal weapons used in aikidô, as well as with the tantô. However, since the goal of aikidô is not primarily to learn how to use weapons, students are encouraged to attend a minimum of two non-weapons classes per week if they wish to attend weapons classes.
There are many reasons for weapons training in aikidô. First, many aikidô movements are derived from classical weapons arts. There is thus a historical rationale for learning weapons movements. Second, weapons training is helpful in learning proper distancing (ma-ai), and it provides an opportunity to practice moving as though the weapon were an extension of one's own body rather than simply an object held in the hands. Third, many advanced aikidô 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. Finally, weapons training is an excellent way to learn principles governing lines of attack and defense. All aikidô techniques begin with the defender moving off the line of attack and then creating a new (often non-straight) line for application of an aikidô technique.
Always bear in mind that weapons are instruments designed to kill, and even a wooden sword can be deadly. Treat weapons with caution and respect.
It is common for people to ask about the practice of bowing (rei) in aikidô. 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) serves all of these purposes.
Incorporating this particular aspect of Japanese culture into our aikidô practice serves several purposes. It inculcates a familiarity with an important aspect of Japanese culture in aikidô practitioners. This is especially important for anyone who may wish, at some time, to travel abroad to practice aikidô, but 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. Practice 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. Aikidô class should be somewhat like a world unto itself. While in this ``world'', your attention should be entirely on the practice of aikidô. Bowing out is like signaling a return to the ``ordinary'' world, although will want to carry with you into daily life much of the focus and insight gained during aikidô practice.
The following are some of the Founder's teachings concerning the essence of aikidô. Translations from the Japanese derive from a variety of sources.
``Aikidô is not a technique to fight with or defeat the enemy. It is a manifestation of a way to reorder the world of humanity as though everyone were one family. Its purpose is to build a paradise right here on Earth.''
``Aikidô 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.''
``Aikidô 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 aikidô 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 he/she is going to break harmony with the universe, because I am the universe. At the instant when he/she conceives the desire to fight with me, he/she is defeated.''
``I am never defeated, however fast the enemy may attack. It is not because my technique is faster than that of the enemy. It is not a question of speed. The fight is finished before it is begun.''
``Masakatsu agatsu: Truth is victorious, therefore I am victorious.''
``Nonresistance is one of the principles of aikidô. 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.''
``In aikidô we control the opponent's mind before we face him/her. That is, we draw him/her into ourselves. We go forward in life with this attraction of our spirit and attempt to command a whole view of the world.''
``Don't look at the opponent's eyes, or your mind will be drawn into his/her eyes. Don't look at his/her sword, or you will be slain with his/her sword. Don't look at him/her, or your spirit will be distracted. True budô is the cultivation of attraction with which to draw the whole opponent to you. All I have to do is to keep standing this way.''
``The secret of aikidô 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.''
``I want considerate people to listen to the voice of aikidô. It is not for correcting others; it is for correcting your own mind. This is aikidô. This is the mission of aikidô, and this should be your mission.''
``You should realize what the universe is and what you are yourself. To know yourself is to know the universe.''
I am grateful to Eric Sotnak for inspiring this project and for providing a substantial quantity of his own material for incorporation. I am, of course, deeply grateful to all of the aikidôka with whom I have trained. I would, however, like to acknowledge a special debt of gratitude to Shihan Fumio Toyoda of the Tenshinkan Dôjô (Chicago), Shihan Hiroshi Tada of the Jiyûgaoka Dôjô (Tôkyô), and the successive chief instructors of the Zanshinkan Dôjô (Evanston, Illinois): Hideto Arimizu, Bruce Holmes, and John Mazza. Responsibility for any errors herein remains, of course, my own.