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Aikido
Japanese Name
Kanji	合氣道
Hiragana	あいきどう

Aikido, meaning "way of harmony of ki", is a modern Japanese martial art. It was developed by Morihei Ueshiba over the period of the 1930s to the 1960s. Morihei Ueshiba is also known by practitioners of aikido as O-sensei or "Great Teacher". Technically, the major parts of aikido are derived from Daitō-ryū Aiki-jūjutsu, a form of jujutsu with many joint techniques, and kenjutsu, or Japanese sword technique (some believe the tactics in aikido are especially influenced by Yagyū Shinkage-ryū). Aikido contains a very significant spiritual component which is the result of Osensei's interaction with the Oomoto-kyo religion, as well as Shinto and Buddhism.

The Spirit of Aikido

Aikido was born out of three Enlightenment experiences of Osensei. One occured in 1925, after Osensei had defeated a high-ranking swordsman's vicious attacks, unarmed and without hurting him. Ueshiba then went into his garden and

Suddenly, the earth shook. Golden vapor welled up from the ground and engulfed me. I felt transformed into a golden image, and my body seemed as light as a feather. All at once I understood the nature of creation: the Way of a Warrior is to manifest Divine Love, a spirit that embraces and nurtures all things.

His second experience occurred in 1940 when,

Around 2 o'clock in the morning as I was performing ritual purification, I suddenly forgot every martial art technique I had ever learned. All of the techniques handed down from my teachers appeared completely anew. Now they were vehicles for the cultivation of life, knowledge, virtue, and good sense, not devices to throw and pin people.

His third occurred in 1942 during the most grim period of WWII, Ueshiba had a vision of the "Great Spirit of Peace"

The Way of the Warrior has been misunderstood as a means to kill and destroy others. Those who seek competition are making a grave mistake. To smash, injure, or destroy is the worst sin a human being can commit. The real Way of a Warrior is to prevent slaughter - it is the Art of Peace, the power of love.

History

The name aikido is formed of three Japanese characters, 合気道, usually romanised as ai, ki and do. These are often respectively translated as meaning union, universal energy and way, so aikido can be translated as 'the way to union with universal energy' or 'the way of unified energy'. Another common interpretation of the characters is harmony, spirit and way, so aikido can also mean 'the way of spiritual harmony' or 'the art of peace'.

Both interpretations draw attention to the fact that aikido's techniques are designed to harmonize with an attack by redirecting the energy instead of blocking it. An analogy is often made of the way a flexible willow bends with the storm, whereas the stout oak will break if the wind blows too hard. (The Korean martial art commonly known as hapkido uses the same three characters: some suggest a historical link through Daito-ryu, the main origin of aikido).

Morihei Ueshiba developed aikido mainly from Daito-ryu aikijujutsu, incorporating training movements such as those for the yari (spear), jo (a short quarterstaff), and perhaps also juken (bayonet). But arguably the strongest influence is that of the katana (sword) and in many ways, an aikido practitioner moves as an empty handed swordsman. The aikido strikes shomenuchi and yokomenuchi originated from weapon attacks, and resultant techniques likewise from weapon disarms. Some schools of aikido do no weapons training at all; others, such as Iwama Ryu usually spend substantial time with bokken/bokuto (wooden sword), jo, and tanto (knife). In some lines of aikido, all techniques can be performed with a sword as well as unarmed.

Aikido was first brought to the West in 1951 by Minoru Mochizuki with a visit to France where he introduced aikido techniques to judoka. He was followed by Tadashi Abe in 1952 who came as the official Aikikai Honbu representative, remaining in France for seven years. Kenji Tomiki toured with a delegation of various martial arts through fifteen continental states of the United States in 1953. Subsequently, in the same year, Koichi Tohei was sent by Aikikai Honbu for a full year to Hawaii setting up several dojo. This was backed up by several further visits and is thus considered the formal introduction of aikido to the United States. The United Kingdom followed in 1955, Germany and Australia in 1965. Today there are many aikido dojos available to train at throughout the world.

Technique

Aikido incorporates a wide range of techniques which use principles of energy and motion to redirect, neutralize and control attackers. One of the central martial philosophies of aikido is to be able to handle multiple-attacker circumstances fluidly. Randori, practice against multiple opponents, is a key part of the curriculum in most aikido schools and is required for the higher level belts. Randori is mostly intended to develop, like an exercise, a nage's ability to perform without thought, or mushin. The idea is that the continued practice of having one opponent after another coming at you causes you to constantly be aware, and to have no rest, therefore not allowing the mind time to think, but only for the body to respond. It is likely that randori is more intended to be an exercise than an actual preparation to be attacked by multiple opponents.

Shodokan Aikido and judo randori differs in that it is not done with multiple persons, but between two people. The role of uke and nage does not exist in these latter forms of randori since both participants attack and defend at will. Another tenet of aikido is that the aikidoka should gain control of their opponent as quickly as possible, while causing the least amount of damage possible to either party. If performed correctly, size and strength are not important for the techniques to be effective.

On Technique, Osensei said:

There is no set form in Aikido. There is no set form, it is the study of the spirit. One must not get caught up in set form, because in doing so, one is unable to perform the function sensitively. In Aikido, first we begin with the cleansing of the ki of one's soul. Following this, the rebuilding of one's spirit is essential. Through the physical body, the performance of kata is that of haku (the lower self). We study kon (the higher self/the spirit). We must advance by harmoniously uniting the higher and lower selves. The higher self must make use of the lower self.

Training

The methods of training vary from organisation to organisation, and indeed even between different dojo in a single organisation. Typically, however, a class consists of a teacher demonstrating techniques or principles which the students then practice. Training is done through mutual technique, where the focus is on entering and blending (harmonising) with the attack, rather than on meeting force with force. uke, the receiver of the technique, usually initiates an attack against nage (also referred to as tori or shite depending on aikido style), who neutralises this attack with an aikido technique.

Uke and nage have equally important roles. The role of uke is to be honest and committed in attack, to use positioning to protect oneself, and to learn proper technique through the imbalanced feeling created by the technique. The role of nage is to blend with and neutralise uke's attack without leaving an opening to further attacks. Simultaneously nage will be studying how to create a feeling of being centered (on balance) and controlled in the application of the aikido technique. Therefore, students must practise both positions in order to learn proper technique.

When O-Sensei taught, all his students were uke until he deemed them knowledgeable enough of the technique to be nage. Movement, awareness, precision, distance and timing are all important to the execution of techniques as students progress from rigidly defined exercises to more fluid and adaptable applications. Eventually, students take part in jiyu-waza (free technique) and/or randori, where the attacks are less predictable. Most schools employ training methods wherein uke actively attempts to employ counter-techniques, or kaeshi-waza.

O-Sensei did not allow competition in training because some techniques were considered too dangerous and because he believed that competition did not develop good character in students. Most styles of aikido continue this tradition although Shodokan Aikido (see Styles) started with competitions early on. In the Ki Society there are forms (taigi) competitions held from time to time.

One of the first things taught to new students is how to respond appropriately when a technique is applied, and fall safely to the ground at the correct time. Both tumbling, and later break-falls are an important part of learning Aikido. This assures uke's safety during class and permits sincere execution of the technique. The word for this skill is ukemi, which literally means "receiving". Thus uke actively receives the technique, rather than simply being controlled.

The importance of this interaction can not be understated. Because the techniques of Aikido can be very harmful if applied too strongly on an inexperienced opponent, the level of practice possible depends on the ability of uke to receive the technique, as much as it depends on the ability of nage to apply it. When nage gains control and applies a technique, it is prudent for uke to fall in a controlled fashion, just as it is the responsibility of nage to prevent injury to one's partner. Constant communication is essential so that both aikidoka may take an active role in ensuring safe practice.

Finally, it is important to note that proper ukemi also entails committing a sincere attack that makes the technique appropriate and effective in execution. In other words, uke supplies ki (energy) during the attack, and nage is able to apply the technique because she redirects this energy by means of an Ai Ki ("blending") movement. In more philosophical terms, uke is fated to come under the control of nage's technique from the moment that the attack is initiated, as it is the selfsame uke that supplies the energy necessary to make the technique effective. If the attack were not sincere, the use of Aikido techniques would not be necessary.

Defense

Aikido techniques are largely designed towards keeping the attacker off balance and locking joints. Manipulation of uke's balance by entering is often referred to as "taking the centre". It is sometimes said that Aikido contains only defense, and the attacks that are performed are not really aikido. From a historical perspective this claim is questionable, but many if not most aikidoka have the defense techniques as the focus of their training. Much of aikido's repertoire of defenses can be performed either as throwing techniques (nage-waza) or as pins (katame-waza), depending on the situation.

Each technique can be executed in many different ways. For example, a technique carried out in the irimi style consists of movements inward, toward the uke, while those carried out in the tenkan style use outward sweeping motions, and tenshin styles involve a slight retreat from or orbit around the point of attack. An uchi style technique takes place in front of uke, whereas a soto style technique takes place behind him; an omote version of a technique is applied directly, whereas an ura version is applied using a turning motion; and most techniques can be performed when either uke or nage (or both) are kneeling. Thus from less than 20 basic techniques, there are literally thousands of possible actions depending on the attack and the situation.

There is also the matter of atemi, or strikes employed during an aikido technique. The role and importance of atemi is a matter of some debate in aikido. Some view atemi as strikes to "vital points" that can be delivered during the course of a technique's application, to increase effectiveness. Others consider atemi to be methods of distraction, particularly when aimed at the face. For instance, if a movement would expose the aikido practitioner to a counter-blow, he or she may deliver a quick strike to distract the attacker or occupy the threatening limb. (Such a strike will also usually break the target's concentration, making them easier to throw than if they are able to focus on resisting.) Atemi can be interpreted as not only punches or kicks but also, for instance, striking with a shoulder or a large part of the arm. Some throws are arguably effected through an unbalancing or abrupt application of atemi. Many sayings about atemi are attributed to Morihei Ueshiba, although their precise content varies considerably based on the one doing the telling.

The use of atemi is dependent on the organisation and, to some extent, the individual dojo. Some dojo teach the strikes that are integral to all aikido techniques as mere distractions used to make the application of an aikido technique easier, while others teach that strikes are to be used for more destructive reasons. O-Sensei himself wrote, while describing the aikido technique ikkyo (the first immobilization technique), "...first smash the eyes." Thus, one possible opening movement for ikkyo is a knife-hand thrust towards the face, to make uke block and thus expose his or her arm to the joint control - as though moving to smash uke's eyes. Whether the intent is to disable or merely to distract, a sincere atemi should force uke to respond in a manner that makes the application of the technique more effective.

Attacks

In the early days when Ueshiba began teaching to the public, students tended to be proficient in another martial art. Due to this, attacks per se are generally not focused on in contemporary aikido dojos. Students will learn the various attacks from which an aikido technique can be practiced. Although attacks seldom are studied to the same extent as some arts, good attacks are needed to study correct and effective application of technique. "Honest" attacks are considered important. An "honest" attack would be an attack with full intention or a strong neutral (neither pulling nor pushing) grab or immobilizing hold. The speed of an attack may vary depending on the experience and level of nage (the partner who executes the throw or technique). Whether the attack is fast or slow, uke's intention to strike or control (if grabbing or pinning) should remain, in order to provide nage a realistic training scenario.

Aikido attacks used in normal training include various stylized strikes and grabs such as shomenuchi (a vertical strike to the head), yokomenuchi (a lateral strike to the side of the head and/or neck), munetsuki (a straight punch), ryotedori (a two handed grab) or katadori (a shoulder grab). Many of the -uchi strikes resemble blows from a sword or other weapon. Kicks are sometimes used, but are not usually part of basic curricula (perhaps due to the difficulty of falling safely when one leg is engaged in attack and subsequently immobilized). Most aikido techniques can also be applied to a response to an attack, e.g. to a block, and some schools use this as the "basic" form of a given class of technique. Beginners also tend to work with techniques executed in response to a grab. Grabs are considered good for basic practice because the connection with uke is very clear and strong, and it is easier to "feel out" body mechanics and lines of force.

Weapons

Weapons training in aikido usually consists of jo (4-foot staff), bokken (wooden sword), and wooden (or sometimes rubber) tanto (knife). Both weapons-taking and weapons-retention are sometimes taught, to integrate the armed and unarmed aspects of aikido. For example, a technique done with a straight punch may be done with a tanto or jo thrust instead, or a grab technique may be illustrated as a way to draw/strike with a weapon while being grabbed.

Many schools use versions of Morihiro Saito's weapons system: aiki-jo and aiki-ken. The system contains solo kata with jo, and paired exercises for both jo and bokken. Some lineages use bokken kata derived from older sword schools. Also, quite a few aikido teachers, such as Mitsugi Saotome and Kazuo Chiba, have developed their own weapons systems. This is largely due to the fact that O'Sensei, with a few exceptions, did not teach weapons to his students.

Clothing

The aikidogi used in aikido is similar to the keikogi used in most other modern budo arts; simple trousers and a wraparound jacket, usually white. In some places a keikogi of karate cut is preferred, in others most people use judo keikogis. Keikogi made specially for aikido exist, but usually not in the lower price ranges. Many dojos insist that the sleeves are cut short to elbow length, to reduce the risk of trapped fingers and injuries in grab techniques to the wrist.

To the keikogi, some systems add the traditional garment hakama, wide pleated trousers. The hakama is usually black or dark blue and in most dojos, the hakama is reserved for practitioners with dan (black belt) ranks. Systems also exist where hakama is never worn or are worn from a specific kyu rank; others exist where women are allowed to wear it earlier than men.

The belt, obi is wrapped twice around the body similar to karate or judo. Although some systems use many belt colours similar to the system in judo, the most common version is that dan ranks wear black belt, and kyu ranks white - sometimes with an additional brown belt for the highest kyu ranks. In some dojos it is common to have the same color belt at different levels.

Spirituality

The ending "do" in the word aikido indicates a spiritual path, unlike the ending "jutsu" in the word aikijujutsu, which indicates a system of techniques. Many people see this difference as important as well as regarding iaijutsu and iaido, jujutsu and judo, and kenjutsu and kendo. Others see this distinction as a historically incorrect and somewhat unnatural division. For example, literally, "do" refers to a path and jutsu to a technique: therefore, some argue, aikido involves both a way (do) and technical study (jutsu).

Ueshiba taught that, while it was important to become proficient in physical technique, this is not the ultimate purpose of training. He taught that the principles learned through training in physical technique are universal and are to be applied to all aspects of one's life. He once commented that he was teaching students not how to move their feet but, rather, how to move their minds.

Many agree that Ueshiba's style became softer, more fluid, and effortless as he grew older. Some suggest this was due to a shift in focus to the spiritual aspects of the art, while others suggest that this was simply a natural result of Ueshiba becoming more proficient in physical technique. Various interpretations have arisen since Ueshiba's death.

A range of aikido schools can be found, each placing a different emphasis on physical techniques, underlying principles, and spiritual concepts. This is largely a result of at what point the founder of each of these schools trained with Ueshiba--earlier or later in Ueshiba's life. The former tend to focus more on physical technique, while the latter tend to focus more on spiritual concepts. However, this should not be overstated, especially since there is considerable variance from sensei to sensei, and an "aikido continuum" is quite problematic to actually construct. Some aikidoka view "physical vs. spiritual" as a false separation, or a failed attempt to stereotype branches of aikido.

Ki Society is an example of a school that focuses heavily on the spiritual concepts of aikido in addition to physical technique.

Ki

The Japanese character for ki, is a symbolic representation of a lid covering a pot full of rice. The steam being contained within, is ki. This same word is applied to the ability to harness one's own 'breath power', 'power', or 'energy'. This 'ki' is the same as the 'qi'/'chi' in qigong (chi kung), and the same as the 'chi'/'ji' in t'ai chi (tàijí). Most teachers claim to locate ki in the hara, which might be loosely defined as the body's centre of gravity, situated in the lower abdomen, about two inches below and behind the navel. In training it is constantly emphasized that one should keep one's hara — that is, remain centred. Very high ranking teachers sometimes reach a level of coordination that enables them to execute techniques with very little apparent movement, sometimes even without touching their opponent's body.

The "spiritual" interpretation of ki depends very much on what school of aikido one studies, as some emphasize it more than others. Ki Society dojos, for example, tend to spend much more time on ki-related training activities than do, for example, Yoshinkan dojos. The importance of ki in aikido cannot be denied -- the name of the martial art, after all, can be translated as "the meeting of ki". But what ki is, is debated by many within the discipline. O-Sensei himself appears to have changed his views over time -- for example, Yoshinkan Aikido, which largely follows O-Sensei's teachings from before the war, is considerably more martial in nature, reflecting a younger, more violent and less spiritual O-Sensei. Within this school, ki perhaps could be better thought of as having its original Chinese meaning of breath, and aikido as coordination of movement with breath to maximize power. As O-Sensei evolved and his views changed, his teachings took on a much more ethereal feel, and many of his later students (almost all now high ranking sensei within the Aikikai) teach about ki from this perspective.

See also: Qi, Qigong

Body

Aikido training is for all-around physical fitness, flexibility, and relaxation. The human body in general can exert power in two ways: contractive and expansive. Many fitness activities, for example weight-lifting, emphasize the former, which means that specific muscles or muscle groups are isolated and worked to improve tone, mass, and power. The disadvantage of this, however, is that whole body movement and coordination are rarely stressed. Thus, while muscle size and power may increase, there is no emphasis on the ways in which those muscles can work together most efficiently. Also, this sort of training tends to increase tension, decrease flexibility, and stress the joints. The result may be aesthetically pleasing, but when done to excess may actually be detrimental to overall health.

The second type of power, expansive, is mostly stressed in activities such as dance or gymnastics. In these activities, the body must learn to move in a coordinated manner and with relaxation. Aikido also mostly stresses this sort of training. While both types of power are important, it is interesting to note that a person who masters the second type of power can, in a martial context, often overcome a person who is much bigger or stronger. The reason for this is that the contractive power is only as great as the mass and power of your individual muscles. Expansive power, however, as used in Aikido, can be much greater than your size may lead you to believe. This is because you move with your whole body. Rather than stressing and tensing only a few muscles, you learn to relax and move from the centre of your body, where you are most powerful. Power is then extended out naturally through the relaxed limbs, which become almost whip-like in their motion. Needless to say, the power behind an entire person's body will be more than that of someone's arm or leg alone.

Hence, aikido develops the body in a unique manner. Aerobic fitness is obtained through vigorous training. Flexibility of the joints and connective tissues is developed through various stretching exercises and through the techniques themselves. Relaxation is learned automatically, since without it the techniques will not function. A balanced use of contractive and expansive power is mastered, enabling even a small person to pit his entire body's energy against their opponent.

With this, different masters stress different aspects of training. Some masters stress importance of body posture while executing the technique in order to coordinate different parts of the body, while others deal with the physical aspects of it. With each way, comes a different means of interpretation of the same basic principles of the art which is discussed in more detail above.

Mind

Aikido training does not consider the body and mind as independent entities. The condition of one affects the other. For example, the physical relaxation learned in aikido also becomes a mental relaxation. Likewise, the confidence that develops mentally is manifested in a more confident style. Psychological or spiritual insight learned during training must become reflected in the body, else it will vanish under pressure, when more basic, ingrained patterns and reflexes take over. Aikido training requires the student to squarely face conflict, not to run away from it. Through this experience, an Aikido student may learn to face other areas of life in a similarly proactive fashion, rather than with avoidance and fear.

Styles

The major styles of aikido each have their own Hombu Dojo in Japan, have an international breadth and were founded by direct students of Morihei Ueshiba. Although there has been an explosion of "independent styles" generally only the first five listed have been considered major. Iwama Ryu is a debatable sixth as, although its influence is major, it has until recently been part of the Aikikai (see below).

• Aikikai is the largest aikido organisation, and is led by the family of the founder. Numerous sub-organisations and teachers affiliate themselves with this umbrella organisation, which therefore encompasses a wide variety of aikido styles, training methods and technical differences. These sub-organisations are often centred around prominent Shihan and are usually organised at the national level, although sub-national and inter-national sub-organisations exist. Please see List of aikidoka for more detail.

• Yoshinkan Founded by Gozo Shioda, has a reputation for being the most rigidly precise. Students of Yoshinkan aikido practise basic movements as solo kata, and this style has been popular among the Japanese police. The international organisation associated with the Yoshinkan style of aikido is known as the Yoshinkai, and has active branches in many parts of the world.

• Yoseikan was founded by Minoru Mochizuki, who was an early student of O-Sensei and also of Jigoro Kano at the Kodokan. This style includes elements of aiki-budo together with aspects of karate, judo and other arts. It is now carried on by his son, Hiroo Mochizuki, the creator of Yoseikan Budo.

• Shodokan Aikido (often called Tomiki aikido, after its founder) use sparring and rule based competition in training as opposed to most others. People tend to compete to train rather than to train to compete. Kenji Tomiki, an early student of O-Sensei and also of judo's Jigoro Kano, believed that introducing an element of competition would serve to sharpen and focus the practice since it was no longer tested in real combat. This latter view was the cause of a split with O-Sensei's family who firmly believed that there was no place for competition in aikido training. Tomiki said that at no point did O-Sensei actually cast him out.

• The Ki Society, founded by former head-instructor of the Hombu dojo 10th dan Koichi Tohei, emphasizes very soft flowing techniques and has a special program for the development of ki. It also has a special system of ki-ranks alongside the traditional kyu and dan system. This style is called Shin Shin Toitsu Aikido (or Ki-Aikido).

• Iwama Ryu emphasizes the relation between weapon techniques and barehand techniques, and a great deal of emphasis is placed on weapons training. Since the death of its founder Morihiro Saito, the Iwama style has been practiced by clubs within the Aikikai and an independent organisation headed by Hitohiro Saito. Saito sensei was a long time uchideshi of O-Sensei, beginning in 1946 and staying with him through his death. Many consider that Saito sensei was the student who spent most time directly studying with O-Sensei. Saito sensei said he was trying to preserve and teach the art exactly as the founder of aikido taught it to him. Technically, Iwama-ryu seems to resemble the aikido O-Sensei was teaching in the early 50s mainly in the Iwama dojo. The technical repertoire is fairly large. The new, separate from Aikikai, Iwama Ryu Aikido has been renamed Iwama Shin Shin Aikishurenkai.

• Shin'ei Taido Founded by the late Noriaki Inoue, nephew of Morihei Ueshiba.

• Yoshokai aikido, begun by then-hachidan Takashi Kushida of Yoshinkan aikido.

• Tendoryu Aikido Headed by Kenji Shimizu.

• Shin Budo Kai headed by Shizuo Imaizumi.

• Kokikai aikido, founded by Shuji Maruyama in 1986.

• Seidokan Aikido, founded by Rod Kobayashi.

• Nippon Kan Headed by Gaku Homma.

• Nishio Aikido a part of the Aikikai although techically well defined according to its head Shoji Nishio.

• Takemusu Aiki Tomita Academy. Academy for the development of Takemusu Aiki founded in 1992 by Takeji Tomita.

• Aiki Manseido Headed by Kanshu Sunadomari. Independent style centred in Kyushu, Japan.

• Aikido Yuishinkai, founded by former head-instructor of the Ki-Society Koretoshi Maruyama

• Seiwakai Aikido founded and headed by Koichi Shibata

The above styles can trace their lineage through senior students back to the founder of Aikido, Morihei Ueshiba. Two further well known martial arts use the name Aikido but do not have this direct connection. They are Korindo Aikido founded by Minoru Hirai and Nihon Goshin Aikido founded by Shodo Morita. These schools, with some historical justification, suggest that the name Aikido is not the exclusive domain of arts derived from the teachings of Morihei Ueshiba.

Aikidoka

It is sometimes said that in Japan the term aikidoka (合気道家) mainly refers to a professional while in the west, any one who practices may call themselves an aikidoka. The term aikidoist is also used as a more general term, especially by those who prefer to maintain the more restricted, Japanese, meaning of the term aikidoka.

See List of aikidoka

Famous practioners of Aikido

• Steven Seagal

External links

• AikiWeb Aikido Information is a comprehensive site on aikido, with essays, forums, images, reviews, columns, wiki, and other information. Chief among its notable content is its aikido dojo search engine.
• Aikido Journal Website the most comprehensive source of aikido historical information.

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