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Harmony (Aikido Definition)

The more experienced trains at the level of the less experienced. This phrase reinforces the nature of the sempai / kohai relationship where there is an implicit responsibility to nurture those that that come after. There is another aspect about this concerning the nature of training. In many martial arts it is underemphasized that the training is not just about me, me, me. It is much bigger than that, it is about the warrior's responsibility, and this is much greater than the single event structure symbolized by Uke and Nage cavorting on the mat, but it is reflected in it. 

The word "aikido" is comprised of three Japanese characters: Ai- harmony, Ki - spirit, mind, or universal energy, Do - the Way. The translation into English has ranged from "the way to spiritual harmony" to "the Way of Harmony with Universal Energy." As training progresses the student will evolve their own interpretation of these words, and the standard and non standard interpretations will come to have greater meaning to them. It is likely that the metaphysical implications will become richer and more encompassing, this is, after all, part of the process implicit in the system. The interconnectedness of the conceptual framework will in time mature to see how Aikido, and other terms like Masakatsu Agatsu are not merely related but tantamount to simply different expressions of the same essential matter. The student is encouraged to constantly reappraise their expression of these terms.

This is generally a Ushero Waza where Nage starts in front of Uke, or Uke moves around to the back of Nage and grabs kata, kubishimi, or some other method of control. Nage moves into Uke, almost like irimi but in reverse, steps around the legs of Uke and somewhat into Uke's body destabilizing balance and essentially rendering them horizontal. Uke is slightly lifted and tilted and dropped in front of Nage. This is somewhat of a singular waza but when done correctly has a unique elegance. 

"Self victory." According to the founder, true victory (Masagatsu) is the victory one achieves over oneself (Agatsu). The founder often merged these words as a slogan, "Masagatsu Agatsu—"Correct victory through self-mastery." This describes criterion or the nature of the event with a finality that brings certain values and behavior into context. 

The entirety of Aikido practice is woven together to form a whole that can be fragmented by a single incidental flaw. The focus on absolute attention to the "divine nature" of correct action is implicit, while it becomes explicit in the appropriate conduct or manifestation of this connection. One cannot do this through the intellect alone and similarly it cannot be attained by physical activity or mere strength of will without a cognitive component. The word shugyo is rife with meaning and implication. It is the desire, devotion and dedication to become. The nature of the path is somewhat defined within this, peculiar to oneself, without ruthless personal self analysis and reformation the task cannot be accomplished.

This is a Sanskrit term meaning "no harm." I have included it in this collection of terms because it has origin / core concept like characteristics. That is the ethical and cosmological structures that underlie the development of Aikido have similar directives, that is to not harm, but rather to seek reconciliation, even with one's so called enemies. As mentioned in various entries of this commentary many Japanese concepts are adaptations of other much earlier concepts. All cultures sift through the historical record to integrate certain belief structures. This is a very diverse arena. This is now true of us in the west. The predominant belief structure can be either lofty or depraved. Each person has individual choice with respect to their lives and behavior. Amhimsa epitomizes a lofty behavior and implicate the motives that direct all actions.

The reader may be interested in these links and make comparisons to Aikido concepts and philosophical issues and other ethical or belief structures.

Noun

Buddhist who has attained Nirvana. Compare BODHISATTVA. 

Etymology -[Sanskrit; meriting respect, derivative of arhati (he) merits, 1865-70;]

Ashi refers generally to the leg below the knee.

Timing; moving together in one movement.   Although Uke appears to initiate by attacking, the event structure actually is simultaneous in that Nage's response, ideally, is drawn from Uke's intent.   There is an absolute resonance between the two like right and left hands each complement and mirror the other.   However, it is not exactly mirroring.   Although the path of resolution of the forces is defined to a great extent by Uke's intent, bringing the event into harmonious, yet firm, resolution, requires exact matching with the action and intent of Uke, but is guided to economically exhaust the energy and bring conflict to a place where resolution occurs, a solution has arrived preferably with a minimization of harm and an accumulation of benefit to all parties involved.

There is a somewhat subtle difference between the term Bushi and Samurai. It appears that Bushi historically came first. Bu connotes protection or protector and shi implies class or group. The term samurai is derived from the word saburo, which means "to serve" or "wait upon."  Bushi on one hand might be interpreted as military of all rank and type, army, navy, etc., however, this lacks nuance as the term is subtlety linked to the overall conceptual framework.

Bushi assigned to guard the emperor came to be known as saburai. By the thirteenth century, hereditary warriors, as well as officials serving princes, court ministers, and other persons of high rank, were called saburai. Traditionally Saburai referred only to higher-class warriors and court officials. Eventually, the term evolved to samurai. While there continued to be distinctions within the class in the terms of intra-class hierarchy samurai became the class taxonomy with the institution of Shi-no-ko-sho in 1636. Eventually Samurai implied he who serves and protects. Class hierarchy was associated with loyalties, lineage, patronage, wealth, military expertise and political considerations. The highest positions other than the shogun were reserved for Daimyo, hatamoto, and special appointees such as Taro, eldest son of the land. These were essentially political and administrative appointments based on the criteria mentioned above.

The term Bushi is very old and distinctive, in modern terms one might translate this as Budoka, they that follow the way of protection, but again this would lack nuance. The Bushi were the precursors, usually men selected for their ability in warfare and fighting who came together to protect the villages. They later became the warriors that had allegiance to a lord or han, territory. Much falls from this tree. Idyllically, Bushi brought peace through unification and strength. The implications of the appellation morphed as feudalism transitioned into Imperial Nationalism during the Meiji period. Bushi ethic transferred its allegiance to national priorities, expansionism, and military, economic and political power directed globally. Today linked with the term Budo, it embraces a global concept of protection, support of international values of diversity and worldwide prosperity, at least from the Aikido perspective. However, this does not mean that these laudable values were not intact from the onset, just distorted, to place a weighted emphasis on loyalty and not on virtue and the accumulation of self knowledge.

There can be much discussion of this and similar matters. See Morihei Uyeshiba's definition of Budo, and Mitsugi Saotome's work Aikido and the Harmony of Nature.

The concept of Bushido originates from the Edo period. The addition of the Kanji Michi or Do to Bushi was not common before this time. Transliteration of the Chinese philosophical concepts of path or way associated with Tao, represented by identical Kanji in both languages, influenced Japanese thought and gradually contributed to the evolution of philosophical and spiritual concepts contained in Bushido.

The infusion of Chinese thought into Japanese culture had cycles. During the end the warring states or civil war periods and the beginning of the Tokugawa Shogunate there was a native cultural revival. This was called sono, and typified by the School of National Learning (kokugaku) which presumably interpreted both foreign and domestic philosophical and cultural traditions to derive that which was "Distinctly Japanese". [See Motoori, Norinaga] This played an important role in honing the distinctiveness of the culture through the period. The ethic and ethos associated with the warrior was an integral part of this movement and consequent structure.

At the onset of the Edo period, the Bushi lead a Spartan existence, where they could be called upon to abandon home, family and all material comfort to fight for the cause of his lord. Abstemious and austere lifestyle cultured the Bushi to lead every day as though it could be his last and entertain every moment with meaning only a last moment could impart. To live inside death makes every experience precious. The obedience subsumed within the Bushido code was an imperative disallowing other options.

Yes, this is an English term, included here because one of the most frequently asked questions is does Aikido have any competition. Treatment of this subject is necessary and emphatic. However, the following are not my words.

That aikido is a modern budo does not simply mean that a traditional martial art has taken on contemporary features found in the other "modernized" forms of budo, such as judo, karate and kendo. While inheriting the spiritual aspects of the martial arts and emphasizing the training of mind and body, the others have emphasized competition and tournaments, stressing their athletic nature, placing priorities on winning, and thus securing a place in the world of sports. In contrast, aikido refuses to become a competitive sport and rejects all forms of contests or tournaments, including weight divisions, rankings based on the number of wins and the crowning of champions. Such things are seen as fueling only egotism, self-concern and disregard for others. A great temptation lures people into combative sports--everyone wants to be a winner--but there is nothing more detrimental to budo, whose ultimate aim is to become free of self, attain no-self, and thus realize what is truly human. This is not intended as a criticism of other martial arts for becoming modern sports. Historically, this direction was inevitable for their survival, especially in Japan immediately after World War II when all martial arts were banned by the Allied Occupation authorities. Even as sports, they have attracted the interest of many people, whether as participants or spectators. This is positive, for there is not denying that the young, especially, are attracted to martial arts because of the contests and tournaments which decide the best in the field. Despite this trend, aikido refuses to join their ranks and remains true to the original intention of budo: the training and cultivation of the spirit.

SOA  p.15-16

Very important basic issue from a book that should be a staple in all Aikidoka libraries.

Everyone should remember this is my interpretation, and other explanations may be better.    I consider this a somewhat elusive topic, because it depends on some understanding of other concepts, and may require differentiation within context concerning subtly of meaning, or nuance. 

De-ai is spoken of as that timing associated with the molding of space to derive a reaction or consequence.   It is concerned with the interaction of positive and negative forces, or forces that have opposing attributes that in one respect seek reconciliation or a resultant that is the sum of the forces involved. When forces collide there can be harmonious or cataclysmic results.   The difference between a controlled thermonuclear reaction and a meltdown or explosion might be said to concern the nature of De-ai.   However, the import of this is more significant and subtle than mere conscious or mechanistic control of events. 

The evolved expression of this is understanding and execution at the moment of conception.    So the notion of De-ai also implies the full understanding of consequences associated with the process.   That is the escalation of events or interaction of elements to where the resultant mixing of opposing forces have gained momentum where only catastrophic results are produced. 

In Bushido it was often associated with a moment of truth, where on a metaphysical level one's understanding of reality is more intimate than the opposition's.   This involves understanding of the self as well as the machinery that presents physical phenomena. 

All action appropriate within the context of the meeting of forces. This is related to  Echi go echi e, the moment of action, the one chance, never to return again. This also has a metaphysical connotation in that even the effective use of words mold events, can change lives. A word of encouragement, or disapproval. Which shall it be. Over this is also a profound humility and gratitude that I have come to this place, to make these choices, to affirm my faith, to revel in the most pristine of time and nature, testing my perception as well as my mettle. At the extreme is the struggle of life and death, in-between are everyday actions that can be as important in the scheme of things because they intervene in the escalation of other events. 

In discussing these matters there is often the tendency to portray the opponent as the enemy. While this describes protagonist and antagonist, the external play of events, the direction of rectitude might easily be reversed, after all, you might also be considered the other's enemy.  The real nature of events have little to do with friends and enemies. These all merge, and are identified as events which promote harmony, produce allies, friends and admit diversity. Within the Martial Arts in general there is a dangerous place in the psyche where power, and intent permit action that might be harmful well beyond pristine combat of two warriors. 

The topic of Onisaburo Deguchi can and has comprised entire books.    To typify him in any strict category minimizes the uniqueness of his persona and role in Japanese history.     Clearly he was a man with many skills, intelligent, driven, charismatic, intuitive, artistic, flamboyant, irrepressible, and perhaps a iconoclastic and irreverent.    In some ways he was a man outside his time.     This does not imply in any way that he did not fit into the niche that he occupied.     He fervently espoused traditional ideals, but simultaneously preached messianic messages that both criticized and extolled Japanese politics, culture and traditions.     Superficially there appear to be contradictory impulses.     To reconcile and to understand his actions and activities one must come to appreciate his role within the Ômotokyô and his aspirations that appeared to transcend the religion itself, and reached out into the world in a somewhat pretentious way.     But, gain, in terms of history, is this not true of most persons inclined to greatness.

Where Nao Deguchi might be considered an accidental tourist to the spiritual realm, Onisaburo was more a creature of design, a restless intellect, and a spiritual aspirant more by personal placement.     Perhaps this was due to his position in time, being born in a more amenable environment.    There was struggle for both of them but the character of the struggle was quite different.    To reflect on the massive differences between the two of them does not differentiate the essential nature of the truth seeking process and why some encounter gifts of the spirit, whether asked for, desired or otherwise.

One cannot mitigate the austerity, love and faith that must have been a central part of Nao's life, for the depth of such personal self-sacrifice can only be appreciated from the inside out.     Spiritual currency can be acquired in many different ways, it derives from the consistency by which the will exercises and enables goodness.     This goodness precludes temporal blindness, personal identification, and rationalization of the environment.     This is part of the definition of the nature of the good.     Such states are difficult to obtain and maintain.     The distractions, glamour, seductions, distortions and failings due to ignorance lie constantly about in the world.    Keeping on the track, path, inside oneself is like putting money in the bank, it also draws interest, but if one must draw against their assets due to missing the mark, interest must be paid in turn.    It seems Nao put a great deal in, through frugality and sincerity missed few marks, asked for little in return and acquired a bonus when the investment matured.     She was not a risk taker in the classical sense, though she jeopardized her life in serving others.

Onisaburo was a risk taker and entrepreneur both in the spiritual and material world.     Where Nao was doggedly persistent, Onisaburo was always reinventing himself, with a facility of a seasoned actor playing many roles.     Often this is what in fact he did.    His ego saw few boundaries.

Nao lived in confines of obligation that were as ridged as a prison.    Onisaburo moved through flights of fancy to blend and mesh many esoteric and religious traditions.    He had charisma and apparently a gift of prophecy.    "He predicted the Russo-Japanese War (1905), the Great Kanto Earthquake (1923), the Sino-Japanese War (1937), the Pacific War (1941), the dropping of Atomic bombs on the defeat of Japan.     He also predicted that the end of this century humanity would face a major crisis.    The world will be covered by fiery rain and people divided into 12 races..." (Perhaps reminiscent of the 12 tribes of Israel).    He was often termed a Japanese Nostradamus.

He was born Ueda Kisaburo in Anao (now Kameoka), Kyoto Prefecture.    It is said that he was a bastard child of the Imperial family Arisugawa-no-miya Taruhito-Shinno.

In childhood illness prevented him from attending school, and his grandmother Uno home schooled him.    She must have been a good teacher because at 13 he became a substitute elementary school teacher.   It is an irony of history that opposites often attract.    Where Nao was an illiterate peasant Onisaburo was a precocious intellect with little pretensions to restraint.    He had prior mystical experiences and was keenly interested in shamanism, having experienced epiphanies through trance of his own spiritual mission.    He believed himself a savior of mankind.

In 1898 he has an epiphany, and then became a Shinto priest, almost simultaneously he and Nao Deguchi met.     He joined Ômoto, and later married Nao's daughter Sumi in 1900.   Organizationally he rose to manage the Ômotokyô and the movement expanded.    It was a turbulent time, and many were traumatized by the rapid changes in the culture due to industrialization and politics.   The movement eventually came into conflict with official state Shinto and was eventually subject to suppression.

He was an entrepreneur, but used his business sense to promote Ômotokyô.    Somewhere around 1918 through Ômoto he purchased "Taisho Nichinichi Shinbun" a newspaper and printing company.    This was managed with considerable success and in the 1920's occasionally had circulation exceeding Asahi and Mainichi papers.    He used the paper as a vehicle to the biting social and political criticism that actually issued originally from the Ofudesaki, Nao's pen.   This outspoken quality gathered him recognition, and also resentment.   The paper was a wonderful forum for many of his reform ideas, and that of others like himself.    However, it often did not please the sensitivities of both Imperial and local governments.    Thus, the first, 1923, and second, 1936,  Ômoto incidents occurred, where the government moved in to suppress this free speech and dismantle operations of the sect.    Over time his success in being heard and gaining supporters made him a target for governmental action.    It was a time when Japan was muscularly expansionistic.    Many of the Basic tenants of the Ômoto were antithetical to that current policy.    Deguchi was a man of principle in this regard, and, even though he had considerable flaws and failures, he stuck to his reform beliefs and pursued universal ideals. 

He had a wide ranging intellect and learned and promoted Esperanto for world unity.    He aligned with peace oriented groups such as Bahai in Iran, Futen-kyo in Korea, Kaodai in Vietnam, White Flag in Germany, White Color Union in Bulgaria.    He founded "The Showa Shinsei-kai", of which Ryouhei Uchida, the ultra nationalist leader, was a vice chairman.     Onasiburo restarted "Aizenen" after government oppression.    His most famous disciples; Masaharu Taniguchi (founder of Seicho-no-ie, House of Growth), Mokichi Okada (founder of Sekai-kyusei-kyo, Religion for the Salvation of the World), Yonosuke Nakanoof Ananai Religion.    He was a very busy man.

His outspoken ways, attracted negative government attention.    He openly critiqued policy and later condemned the escalating war in China and the pacific, and even intimated that the Emperor was being "negatively" influenced "spiritually."    Some even considered him a pretender to the throne through his lineage.   In 1923 was the first Ômoto incident, the sect was subject to arrests and sanctions, but they survived relatively intact.    In 1936 was the second Ômoto incident.   This time he was arrested for "lèse-majesté" the buildings bulldozed and books burned.    Many were arrested, including Uyeshiba.   This was a clear act of suppression, and he was imprisoned until the end of World War II.    He was considered one of the four traitors of Japan; the others were Dokyo Yuge, Takauji Ashikaga , Mitsuhide Akechi.     Onasiburo worked to restore the Ômoto organization after release but it never returned to its former glory.    He died January 18, 1948.

A final note here, Uyeshiba was closely associated with the sect throughout these events.   In 1936 he was also arrested but not imprisoned.    He was considered too valuable to the war effort and the training of fighting men.    However, he never betrayed his teacher, Onasiburo, and the group, unfortunately, he was tainted.    Even later in life where many were considered as Historical Treasures by the Japanese Government, he was relegated to third class.    This was not due to his lack of notoriety or ability, it was due to his politics. 

EOTG excerpt

In 1896, at the age of 56, pushed to the brink of despair, an illiterate peasant woman named Nao Deguchi fell into a trance and became possessed by a benevolent spirit.    Through this process she exhibited bazaar behavior and eventually engaged in fits of what some call automatic writing, the subject matter of which she herself could not read.     Her writings, called Ofudesaki, "tip of the pen" writings , contained revelations concerning the spirit world and biting social criticism.      The Ofudesaki urged mankind, and the Japanese people in particular, to adopt a new morality, alter institutions and repent. Her vision revealed a universal deity that regarded all humanity as equals.    [See related topics— Ômoto and Onisaburo Deguchi for much more]

Student. (Related terms Uchi Deshi)

Way/path. The Japanese character for "Do" is the same as the Chinese character for Tao (as in "Taoism"). Also the same calligraphy, Kanji, is pronounced Michi, in Japanese when the character is used alone or with "No". However, when the Kanji is contextually used as a word modifier as in Aikido, the connotation implies path to or of. The iconograph "to" also means way or path as in Shinto. This is a linguistic quirk that has many interesting implications. Japanese does not have word forms like of or to, so the form of the statement is actually more insistent and encompassing conceptually than similar interpretations converted into English. In Aikido, the connotation is that of a way of attaining harmony with and of spirit, individually and collectively. Also, there is a future projected connotation through participation, intention, zeal and dedication to the goal. Therefore is can be construed to be a way of enlightenment or a way of improving one's character and fulfilling one's intent through the process of attaining and manifesting Aiki. See also Kannagara No Michi, there are many art forms and processes that encase these rivulets of meaning.

Literally "place of the Way." Also "place of enlightenment." Personally I like "Spiritual Oasis" but here one must realize that it is not a place of indolence or repose, rather an active enterprise to the desired end. See Chapter XIV, THE DOJO : SPIRITUAL OASIS in Aikido and the Harmony of Nature, by M. Saotome

After all, dojo, "the place of enlightenment," is a word derived from the Sanskrit Bodhimanda, the place where the ego self undergoes transformation into the egoless self.

Foreword by Taitetsu Unno—SOA p.10

Ichi Go Ichi E

Pronounced ee chi go ee chi ėh, one life one meeting, (AATHON p.176). Saotome Sensei used to say ichi go ichi e, now is now, dead is dead, we even had a "T" shirt with this slogan. For me this phrase always had a finality to it. It expresses the very last moment of one's life. This is inherent in the Bushido ethic and ethos.  It is also remarkably collinear in terms of thought with Vedic, Confucian, Buddhist, Zen and other cosmological constructs.  However, for the Bushi there is a hard edge, and often not much kindness.  In Bushido the term is concerned with determination, perseverance, honesty, courage and sacrifice to honor. However, it also implies that every moment is unique, past cannot be recreated, the moment can not be uncreated, the future might be created through understanding of the now. 

I actually love this phrase, it brings every moment into perspective, (Related terms: dei-ai) imbues every action with import, and requires a form of energy only accessed in the spirit. Even as I press my fingers on these keys my life is now. Further, it makes my understanding of other religious traditions more profound and appreciative. I just wish it felt more compassionate.

Japanese rendering of Buddhist concept—(Inter) dependent origination (Sanskrit = pratitya samutpada Some Notes on Perceptions of Pratitya-Samutpada in China from Kumarajiva to Fa-yao ( http://pears2.lib.ohio-state.edu/FULLTEXT/JR-PHIL/jc26721.htm#[1]  ). While this is an interesting topic and present in some vocabularies associated with Aikido I personally believe it is an import to Aikido and not exactly derivative of it.    Student s will have to discriminate with respect to its applicability. However, just because such notions are not explicitly expressed in Uyeshiba's teaching does not mean that they are irrelevant, not applicable or untrue.    In addition, Buddhist teaching borrowed extensively from yogic traditions.    Of course the original teaching generates from the general  Indus region, and from a similar historical time frame. The tracing back of the core idea somewhat reveals a source point of such spiritual thought.    This notion is held in common with the Rienzi school of Zen Buddhism, broadly Zen and Mahayana Buddhism [Tibetan].    By the way, the Shigon (Trantric) Sect of Buddhism impacted Uyeshiba's life, but the extent to which is unknown, because it is mentioned in his biographies.    This might be an interesting research project. [See: John Steven's works]

In Buddhist philosophy, phenomena is constantly changing, therefore there is an impermanence about the world as is ordinarily seen.   The slant to perception here is to cultivate a cognitive state which reveals the permanent substrata underling all cause and effect phenomena, this preludes enlightenment. There is often an allusion to emptiness associated with this, this has of itself connotations. For example when the observer is empty he is free of the baggage of the world including being impacted by the elements of perceived change. Emptiness also implies passing of personal agendas. It implies freedom because one is no longer hampered by the attachments of the world and sees events in their implicative entirety, thus past, present and future merge as single events of the eternal now.   The expression 'such-ness' is derived from this.   When the observer is empty of all preconceptions and dwells in the origin of conception they are meshed, one with, the divine.     All suffering is then submerged in the joy of existence. The vehicle is free of suffering and outside the cycle of incarnation as this too is a manifestation of flux or moving or displacing phenomena. 

One must remember that all absolute truth is one.  All paths lead inside to be expressed outside.   The attainment of external skill, the adept acquisition of discipline, tools and knowledge, are merely implementations accessing the final goal.    The process is one of accumulated epiphany to the point of avalanche.   In martial training the austere practices and kihon render the mind accepting to the truth, and the body capable of manifesting truth.    With respect to the performance of waza, these become event structures created at the moment without rigidity, preconception, or haste.    Since such events bring one to the eternal now, the concepts of time and space, and matter are transformed.   The notion/expression/experience of freedom within this context is immense, in fact transcendent.    In the process of training this will creep up on the practitioner until it is more consistant and constant. This permits walking in the world but not bound by it. 

(See KU)

Hanmi

(lit. "Entering the Body") Straight on entering movement into the attacker. This has many physical, psychological and spiritual implications. It is the very essence of honing one's intent to the goal with the confidence that the universe will support the movement. The movement is not merely into the body but also the spirit, not just of the opponent but the entire event structure. This action reflects Aiki. The nature of the event is greater than control because the desire for control must be abandoned to achieve the objective. This term is linked to omote, marabashi, echi go echi ai, shikaku, and many other reflections of the same principle.

Iriminage [Entering throw]

Student's, in attempts to classify irimi-nagi, or to comply with dogmatic interpretations of Aiki concepts, often believe this is one characteristic throw, but again it is more a classification of techniques, forms or principles generated from certain conditions. 

In Aikido, by the late K. Uyeshiba, it is described 

As these issues are fleshed out there will be more information regarding such matters. For now suffice it to say, the basic flow chart for this concept is omote and ura, as is typical of all Aiki movement. Again omote generally means to the front and it is connected to direct entering, irimi.  Ura connotes to the back and is related to tenkan, or gross body movement, rotational, turning, movement, (as in tai sabaki). While these differentiations appear initially equivalent, they are not. They are specifics within a class, also while there is taxonomy associated with relationships, there are taxonomies associated with movements or forms of execution. 

The basic nature of Aikidō is relational, ideas orbit around one another to hone understanding of events and participants in the most highly contentious of all niches humankind engages, that is war and personal combat. The process contains the observer, the participant, who cognates at various levels of perception the working of nature. The most highly evolved of all action seeks and achieves the heart of the matter, and shatters the illusion generated by that which is not in accord with the greater movements of universal law and perhaps consciousness. Interpretively, we perceive god or creation from a finite perspective that instantly grasps events in terms of the heart of the matter. A common attribute of this experience is a form of cultured abandonment that permits letting go of all baggage enabling perception to transcend personal boundaries and limitations to experience the diving in all events. It is victory over self, as the work reaches its completion.  

This is a form of teleological hierarchy that ascends to the purist forms associated with principle and geometric form. The mechanism or heuristic model moves from the more gross to the more refined. All forms of Kata, fractal model, and technique essentially spawn in this fashion. Clearly, this is the construct characteristic of the Aikidō process model. The interweaving of practical application and real world exposure to esoteric concepts contributes to making Aikidō a Philosophy in the purest sense. 

As a technique Nage enters directly on initiation to either pass the attack as it comes to him or deflect, direct the attack to simulate passing by and Uke swirling in an upward spiral eventually becomes prey to gravity. Either arm can be used, or the body, or the intention of the attacker.  The event structure is a proving ground of both efficacy and compassion, everyone wins, all become stronger wiser and more resolved.   

In Aikido this is known as first principle. If one were to analyze this it would have many ramifications and implications. The form represented by Ikkyo lies at the heart of Aikido, it consumes and is interwoven into all kihon. It grows as one's realization of Aiki manifests. It is the first principle. Sensei Saotome often referred to this as one joint, presumably the shoulder, the terms Nikyo and Sankyo, refer to two and three joints respectively. However, as one examines the hierarchy of principles as represented by Yonkyo and Gokyo, this rationale somewhat breaks down.

Ikkyo is expressed in form as uhra and omote, irimi or tenkan. It can rise or fall, fold the elbow up or down, as in Shihonagi. It lies between the eyes as a source point to the intuition. It acts without acting, clear movement of knowing.

Jin
Nin
Hito

person

hito - person
hitori - one person
sannin - three people
otoko no hito - man
nihonjin - Japanese person
gaikokujin - foreigner
jinsei - life
jinkou - population
related terms bujin

A (Shinto) shrine. There is an Aiki Jinja located in Iwama, Ibaraki prefecture, Japan.

Free style fighting without prearranged choreography. 

Freestyle practice of techniques. This usually involves more than one attacker who may attack Nage in any way desired. 

Wooden staff about 4'-5' in length. While many advocates use a staff 4'4" in length and consider this the standard, my interpretation is a length just long enough so your hands do not fall off the ends of the weapon. Some say it should stand either to the episternal notch or chin, this too is ok. The point is that each person should have a weapon that is proportional to their height and arm length. O'Sensei was quite short, so his weapon probably was perfect for his needs. Relatively short arms and squatty body. Actually, this is more of an ideal in Japanese physiognomy / morphology than that of tall and broad shouldered in the west. In performance of the forms proportionality is more important than size, it is the person inside the sphere that makes the difference. Historically, people on the average were shorter, in the orient more so. If the Jo originated as a walking stick it was for a time long passed in history when such implements supplemented self protection.

The technical aspects of Jo are quite complex and bilateral. One should not let the simplicity of the device deceive them, it is a sophisticated and deadly tool in the hands of the well trained. I personally prefer it to the bokkin because it is a bilateral weapon and very revealing in terms of personal asymmetry. In addition it is more useful to stretch with, and employ as a joint mobility tool.

Technique reversal. (Uke becomes Nage and vice- versa). This is usually a very advanced form of practice. Kaeshi Waza practice helps to instill a sensitivity to shifts in resistance or direction in the movements of one's partner. Training so as to anticipate and prevent the application of Kaeshi Waza against one's own techniques greatly sharpens aikido skills.

A posture or stance either with or without a weapon. Kamae may also connote proper distance (Ma Ai), correct assessment (Dei Ai) and follow through (Zanshin) with respect to one's partner. Although "Kamae" generally refers to a physical stance, in all martial arts including Aikido there is a cognitive component, which extends beyond mere psychological considerations. A strong physical stance facilitates the correlative adoption of a strong mental/psychological status. This must be considered in training to gain full understanding and benefit from training. 

Shin / Jin / kami / god / mind-heart The objects of worship in Shinto.    An honorific term extolling the sacred authority and sublime virtue of spiritual beings.    Numerous etymological theories exist regarding the origins of the word, but none are entirely satisfactory.    Motoori Norinaga interpreted the word as an appellation for all beings which possessed extraordinary and surpassing ability or virtue, and which were awesome and worthy of reverence.    He pointed out that the word was used not only for good beings, but also for evil.    The deities (kami) in Shinto are numerous, and constantly increasing in numbers.    This fact is expressed in the laudatory term yao-yorozu no kami (ever-increasing myriad deities). These deities make up a single whole, united in peace and harmony.

Beings which are called kami may include everything from the divine spirits who realized the production of heaven and earth, the great ancestors of men, to all things in the universe, even plants, rocks, birds, beasts, and fish.    These beings are divided into heavenly and earthly gods (tenshin chigi); heavenly deities (amatsukami) have their home in heaven (Takama no Hara), while earthly deities (kunitsukami) live on the earth.    In ancient times the heavenly deities were thought to be noble and the earthly deities base, but this distinction is not so clear today.

A divinity, living force, or spirit. According to Shinto, the natural world is full of Kami, which are often sensitive or responsive to the actions of human beings.

Hair's breath, razor's edge, paper thin, nick of time, 

A small shrine, especially in an Aikido, generally located the front of the dojo, and often housing a picture of the founder, or some calligraphy. One generally bows in the direction of the Kamiza, also referred to as tokanoma, when entering or leaving the dojo, or the mat.

In feudal Japan most artisans/craftsmen and some merchants/shopkeepers developed specific ethics associated with their professions.   Artisans/craftsmen cultivated incredible skill in manufacturing, arts and crafts, and imbued creative efforts with meditative states of mind and spiritual insight.

The term Kan has implications that represent the state of mind derived from such skill, and intuition.   This is an adaptation of lofty philosophical concepts derived from many traditional sources.   Where the west was directing their inquiries in development of labor saving mechanism and nascent scientific discovery the Japanese approached production from a different slant.   The flush and rush of epiphany was associated with spiritual intervention and often embodied the presence of that influence.  This was an embellishment of experience, usually molded by intent.  The quality and quantity to which, spirituality played a role in production is rather a unique cultural characteristic, however there is considerable precedent establishing states of mind associated with creative activity.   This is analogous to states of mind admired and cultivated by the Bushi.

Kan is elicited by the culmination of skill, insight, intuition and single-minded concentration on the event at hand.   This attracts the beneficence of spirit in the form of kami, a representation of divine inspiration. In the west, it would be akin to acts of faith, but for the Japanese culture, the attendant arrogance associated with confidence or personal baggage is not present in this state.    Kan embodies a selfless desire to manifest perfection within the confines of material limitation.   This transcends the normal concept of knowledge, skill and experience. It reflects a glimpse of the divine made real through the mechanism of man.

Within this context the greater the depth of selfless aspiration to the goal, the greater the abandonment of pretension, distraction, and illusion, the more profound the experience of the process and the more perfect the product for the time and place of creation.   During this process, creation is prefaced by ceremony to facilitate elicitation of divine intervention.    The process unfolds succinctly, without hiatus, waste of time, material or energy. The entire process at its best was a celebration, imbued with aspiration, sincerity, faith, clarity and dignity. It is an act of abandonment entirely involved in the world and yet beyond the mundane pretensions indicative of it.

The similarity of associated ethics facilitated defections of disenfranchised samurai to the artisan/craftsman class.    As the rule of the Shogunate matured and the effects of Sankin Kôtai gradually reduced the retinues of the Daimyo, many Bushi became master-less. In addition, some clans were dismantled and those who survived were disenfranchised. Maintaining standing armies is expensive in any era.    Many highly trained members of the samurai class were essentially out of work and they and their families began to starve.    Some hired themselves out as itinerant bodyguards and protectors.    This is the topic of many traditional stories. In addition, many members of the class married, were adopted, or otherwise transferred into, other classes in order to survive.

Besides, work had a fulfilling quality that gave some completion to life.    And this work if conducted with the correct mindset had rewards that transcended the travail of every day life. But, this does not mean that such persons were paid well or lived well.    Tedious, demanding labor was characteristic of all production.   The respite of pride in the product and love of the work substituted for financial remuneration.    This is a repetitive theme in Japanese life. (Excerpted from manuscript "Echo of the Gong)

Joint manipulation techniques.  Kansetsu Giri is a term used in Karate to describe an attack to the joint, usually the knee, a specialized kicking technique.

Literally this means "gratitude".    However, the word and a lesson regarding the term was provided to me by Sensei Mike Mamura of the Milwaukee Aikikai, deceased.   He presented the concept as "gratitude despite human failings."    Part of the reason Mike shared this bit of wisdom with me was because I was insensitive and more than a bit arrogant, and probably still am, but meditating or ruminating on concepts like this help a person get over such character flaws.

Mike was a testimony to many sterling virtues and as such his words have greater significance.   This tidbit conveys an inner understanding of the nature of the human struggle, inwardly and outwardly.     The term Kan gives gratitude a much deeper meaning, if it was just gratitude it would not have the Kan.     The term has a connotation as a quality of being coming from the heart manifesting in the moment with much understanding of the other.   This is an important if not eminent and immanent issue in Aiki performance.    Without a glimpse of the other as struggling, human and divine as one self, there is a loss of rectitude to perform certain arts of reconciliation and peacemaking.   This does not imply that this is a weak or unresolved position, all attributes of the self arrive from inside, and certitude, focus and strength of mind/body/spirit are a completed form for action.   Before, one can address the other one must know themselves.   This also pertains to the divine, one cannot love diety, the good, or any attribute of divine nature, without loving one's self.   This has many representations in the west, such as love thy neighbor as yourself.    But, in this phraseology loving God arrives first, this is part of the channel to the second.    Loving truth, the divine, assists in personal and transpersonal conduct and understanding.    It is respect, empathy, sympathy and appropriateness.    This is a lesson Sensei Mamura gave to me, now, it is given to the reader.  What it means to you is your own, so chew on it and saver the implications to your life and circumstances.

An adverb modifying authoritative actions of a deity or deities, meaning divinely, solemnly, or sublimely. The phrase kannagara no michi (in accordance with the gods' will) was used to describe Jinja Shintô as the orthodox Shinto, separate from Kyôha Shintô and popular beliefs.

Kannagara is an alternative rendering of "Shinto" used in prewar Japan according to A Popular Dictionary of Shinto, by Brian Bookings.    M. Saotome implies that Kannagara is where Shinto came from, so the terms are not synonymous, one having apparently preceded the other.

Kannagara seeks union with the divine and manifests expression of the Divine.    This epitomizes the aspiration of Aikido and all practitioners should recognize this regardless of their political affiliation within the art.    We have free will, the choice between hitting the mark and missing the mark.   Aikido is a microcosm of the process that is life.   Aikido is the child of the gods of war, who seeks harmlessness, peace and creative prosperity with the ardor and determination of a warrior.  It can be a treacherous path to tread without becoming sullied by actions that deprave the intent.    However, it teaches that such virtues need to be protected and nurtured just as a child, a garden or any other commodity of great value must be preserved in order to unfold into their greatest manifestation of good.    Aikido mirrors the inner struggle with the outer struggles of humankind.

Kannagara is an ancient concept based on the seekers struggle to attain enlightenment and function in an exalted manner.    The period of time that was encompassed by Morihei Uyeshiba's life was transitional for Japan moving from the old ways to emulate and integrate the influences flooding the islands after prolonged abstinence from world affairs.    By the mid 1930's the martial traditions of Japan were folding to the concept of Do and giving more license for individuals to pursue these methods of growth.    So, Uyeshiba was not singular in consolidating this trend.    He did however present a distinctly new approach to reconciling the concepts of no harm and conflict.    [Related terms Amhimsa] Aikido propositions that one can achieve victory, reconciliation, without fighting in the conventional sense.    However, the process enabled through Aikido requires dedication and commitment, it may shorten the distance to the goal, but this does not mean it is free of difficulty or adversity.

His processing of what was to be an eventual metamorphosis in the martial arts was himself as the product.   A man that was god crazy, intoxicated with the divine, "holy mad" in the most pragmatic conventional sense of the term, a warrior without peer in a land of warriors.    He called it by many names, victory over self, Agatsu, and in other matters, Masakatsu / Katsu Hayabi, Shobu Aiki.    He manifested this by personal power and unusual insight; he got people's attention.    Many were attracted to this glow and followed him, but not always for the most sterling of reasons.    We who followed might begin with lofty aspirations.   However, in the process of accumulating even a modest manifestation of the Aikido gift become drawn astray from the original ideal.   It is a timeless lesson.   The seduction of power and the corruption that lies waiting to degrade and distort honorable of initial intentions.   Kannagara—The goal is the path, it is all process and any product derived is merely coincidental.   Power, victory and control alone are not truth.

Kannagara is not religion—Religion, also, is not truth.   Truth is the foundation of religion, and despite its zealousness, religion is the shadow of the truth and easily turned to darkness manipulated for agendas that aggress and transgress humanitarian values.   Historically religion often precipitated as much division as it has harmony.   For example, the children of the god of Abraham are Muslim, Jew and Christian.   Each has a prophet or messiah and they all believe theirs is the true religion.   Unfortunately, they have nurtured hate between one another for centuries and even now, there is the shadow of war where their respective enclaves rub against one another.

Aikido is not religion, but it encompasses the principles of truth that are the foundations of all religious belief.    Aikido by all definitions is broad and encompassing, one can retain their individual beliefs and still pursue the process.    This is also a statement that though Aikido provides mechanisms that can enhance personal development it is not the only way.   Each individual has ultimate choice with respect to their internal world and the manor in which they express their acquired knowledge.    Aikido is not mind control it is control of mind.

Acquiring with the hand, grabbing

Long curved sword characteristic of samurai weaponry essentially after the fifteenth century that is carried in the scabbard, sia, sharp side of blade up.   There are many different types and styles.    Contrast terms such as "Wakasashi",  "Iaito", "Tachi", "Sen Jo Tachi" "Ko Katana",  "Tanto".   

Two hands holding in general.

True Light:

The blazing light of truth, the epiphany struck that pushes the willing and prepared spirit over the abyss into the eternal.

Katsu hayabi

Katsu Hayabi

"Victory at the speed of sunlight." instantaneous victory.  Katsu hayabi appears to reach into the origins of time to preempt certain actions, particularly violence of the self absorbed or especially venal kinds.   It is an integrated form coalesced by the process, which when firmly embedded in the individual forms a unmitigated link with all life, and thus respect for that life is both implicit and explicit.   Intent is known before the act.   At this stage of evolution there is little or no separation between parties, there is unity, both with the adversary and the universe, to attack on in this mode is unthinkable it is impossible to attack a tornado let alone the whole universe. 

"The sword that saves life." As Japanese swordsmanship became more and more influenced by Buddhism (especially Zen Buddhism) and Taoism, practitioners became increasingly interested in incorporating ethical principles into their discipline.    The consummate master of swordsmanship, according to some such practitioners, should be able not only to use the sword to kill, but also to save life.   The concept of Katsu Jin Ken found some explicit application in the development of techniques which would use non-cutting parts of the sword to strike or control one's opponent, rather than to kill him/her.   The influence of some of these techniques can sometimes be seen in aikido.   Other techniques were developed by which an unarmed person (or a person unwilling to draw a weapon) could disarm an attacker. These techniques are frequently practiced in aikido. (See Setsu Nin To)

SOA, p. 88— K. Uyeshiba describes

Keiko can refer to many disciplines, art, theater, other martial arts, tea ceremony. I can only assume that every tradition would/could express their discipline as Keiko. Perhaps this might be analogous to craft with a strong mental/spiritual component. But in Aikido the context implies a powerful association with purification and renunciation. However, whatever the nuance in the term it is true that progress is made in the process, on the mat. [Related terms Sho, Ha, Rei, Kihon, Waza]

Bladed weapon, sometimes used generically but most often used referring to Katana. This can refer to the portion of the hand from the small finger to the heal of hand and the lateral portion of the foot used for striking. .

Enlightenment. (See Mokuso and Satori)

Ki Musubi

Ki No Musubi

Ki Musubi

No Tachi

A student junior to oneself, younger brother/sister.  Also see Ko above. [See Sempai]

This is considered a symbol of Aikido, or like a mudra (yogic symbol).   In yoga the channel breathing typified by nadishodinam is presented as both a symbol, archetype, and practical method for a series of conceptualizations, focused ideations and finally an abandoning of the necessity of the practice as it has become integrated into the entirely of the person's life.    As far as research has indicated this form or waza is unique to Aikido in terms of martial training, however, it may be present in other practices including Ômoto and Shingon Buddhism, although this is supposition and would require research to confirm.    Kokyu is in every execution of technique and moment of life.   Its importance is indicated because it is one of the practices that are done or prescribed every class.  It also should be added that those who claim to teach aikido and do not assiduously reinforce this form of simple but very basic form are missing the entire point of AIKI training.   Mastery of kokyu ho might also be considered synonymous with Aikido mastery.    This also demarks the division between Aikido and Aiki Jitsu. 

Same as above.

(1) The words or command of a god or noble.

(2) A term of respect for a god or noble.

Today used only in a religious context to refer to the words or commands of a god or of the spirit of a deceased person, or to speak respectfully of such a god or spirit

Bridge technique, will elaborate. —

Marubashi, translated as the bridge of life, is a technique of the Yagyu school of swordsmanship. As the enemy attacks, cutting with his sword, movement is neither to the left or the right, but directly into the path of the attack, cutting in one timing through his sword and through his spirit. It is a technique of entering and choosing death.

AATHON, p. 171

The vignette described here are two opponents standing on a log bridge, below is a precipitous drop into a torrent of water and sharp rocks. The meeting of the opposing forces is inevitable, there is no retreat, there is only one option direct movement into the opposing force. There is a simultaneity and finality to this image. All urgencies are alive, there must be no hesitation, no deviation form the path, no error in accuracy or judgment, and above all there must be no preoccupation or fear. The metaphor envisioned is applicable to life. Death lies as the inevitable climax to life, there is a path to truth which is narrow and precarious. To get to the other side many adversaries and fears confront the traveler, warrior. 

The enemy is always in front of one, there is no way to avoid, the adversary merely reappears in the center of the path. There is only one path, directly into the fear, here is the metaphor of cutting in instantaneous continuous motion through the opponent's weapon into his spirit, your spirit. It is a technique of entering and choosing the fine edge of life and death in the aspiration to know truth.

This philosophical context is threaded around and through other concepts, see irimi, Ma-Ai, De-Ai, Zanshin, it implies a purity of heart, kokoro, and implacability of spirit. This requires sustained courage to navigate the vicissitudes of life punctuated by occasional truly courageous action to maintain all the qualities that nurture truth and manifest the divine.

To clarify this commentary, the practice depicted in this metaphor is typical of the milieu, the Bushi grafted many concepts into their world in order to make sense of the misery about them. Some of this misery was misery they delivered. The metaphor can be interpreted to encapsulate one's own most laudable aspirations and understandings gleaned from exploration both on and off the mat in any direction. Without much argument it can be stated that the Bushi had a fixation with death. Perhaps to choose death is to choose life. But the way I see it is more akin to simply staying on the path no matter what obstacles occasion the way, no matter how old or jaded by life. The opponent that you perceive at the other end is you, your baggage, your fear, your skill, your ego, everything that one must abandon in order to get to the other side. So whatever slant you take, there is an answer, physical death, ego death, and that which lied beyond, the answer lies on the bridge, it is not an act of destruction it is creation.

Shinto purification practice of using water to remove pollution and sin from body and mind.   Its origin is found in the myth of the god Izanagi no mikoto, who purified himself by bathing in the sea after a journey to the land of Yomi.   There is a widely practiced form of austerity in which misogi is combined with Buddhist cold water ablutions (mizugori).   In Shinto, this is called kessai, and may take the form of a warm bath, splashing cold water over oneself, or washing by the seaside or by a river.   A visitor to a Shinto shrine also performs an act called temizu, the washing of the hands and mouth. In another ceremony called shubatsu, salt is sprinkled.   In Japan, people sprinkle salt over themselves after attending a funeral, sprinkle water at the gate of their homes morning and evening, and place small piles of salt at the entrance to restaurants; all these practices stem from misogi.   The Japanese customs of washing and bathing are also related to misogi. Ritual purification.

Aikido training may be looked upon as a means of purifying oneself; eliminating defiling characteristics from one's mind or personality.    Although there are some specific exercises for MISOGI practice, such as breathing exercises, in point of fact, every aspect of aikido training may be looked upon as MISOGI.   This, however, is a matter of one's attitude or approach to training, rather than an objective feature of the training itself.

 Motoori, Norinaga (1730-1801)

Considered one of the four great scholars of the movement known as Restoration Shinto (Fukko Shintô).   The movement was an effort to integrate Japanese history with a distinct cultural identity.   A student of Kamo no Mabuchi, Motoori contributed to trends that promoted education for Samurai as a means to create an educated elite for the nation.   His work ensconced  the study of National Learning (kokugaku).   He spent much of his life in writing the Kojiki-den, a detailed examination of the Records of Ancient Matters (Kojiki).   His Naobi no mi-tama is a simple exposition of his theories.    His work had substantial impact on the nationalist movements to evolve later. 

Meditation--listening to God/ listening for God. I would call this a moment of gratitude. Practice often begins or ends with a brief period of meditation. This is also done in the context of Karate training and other martial arts. Personally, I have never heard any of my Aikido instructors use this term to refer to mediation, however, my Karate instructors have on a regular basis, mostly at the end of class. Personally from experience of a number of forms of meditation this moment of silence at the culmination of class is very much an expression of gratitude and thanks. The problem is that it is too short a time or space to really drop into a meditative level and one is usually standing. If one really relaxes the knees buckle. By the way, this does not at all imply that adepts are not able to navigate into a profound state within these parameters, it is just that my derivative experience is limited. There are many forms of meditation and preparatory activities and exercises. Many can contribute, both in context and off the Aiki mat to a practitioners evolution. Much of this is very personal, and even to discuss the matter is often considered a bit presumptuous. However, in doing meditation it is very beneficial to have a good coach, teacher or guide. The same applies to martial training, the greater the teacher's insight, usually, the more profound the student's growth.

One interesting artifact that might be related to this is that in yoga moksa is synonymous with Nirvanam, or Nirvana. Moksa means release, Nirvanam, etymologically means absolute cessation of cosmic forces which are creating individuality and its consequences such as suffering, birth, and death. Nirvanam is the flowing off of individuality (nir, not + vana, flow. (The Textbook of Yoga Psychology, Rammurti S. Mishra, M. D. pp. 368) While it might be strained there may be a connection to these two terms, considering that over time and distance the phonetics may have changed.

Students without black-belt ranking.   Mu essentially means without, dan means what westerners call black belt rank, and sha or sho means certification. 

Action lacking love or consideration, ZatW, p.122.  Mu, connotes roughly without, lacking, absent, or sans. Ri, is a more complex term associated with context and correct action, morality, propriety. More later.  

Trevor Legget in Zen and the Ways [ZatW] describes Mushin as 

This appears to be a Zen word imported to Aikido, it is likely the founder used slightly different terminology to describe similar states. However, one cannot under estimate the influence of Zen on Aikido either, Zen has existed as a formalized method for over a thousand years, consisting of substantial repertoires of Koans and other mind bending and blending methods. Shin connotes both heart and mind, actually there is more to this conceptual link between heart and mind, it is a blending of the individual intuition, emotion, and intellect with the original mind. While most consider it "no mind" it would be more correctly interpreted as "all mind" — no barrier, noise or reflection. There are indications or symptoms of this state represented by heightened awareness absent noise, roof brain chatter, discursive thought and emotion. Mushin produces instantaneous, spontaneous, action that requisitions all assets. The term shin connotes heart/mind as reaching into the origins of the self. So in some respects the interpretation of no mind is not expressive of the state. It might express a parameter of the state in a very real sense it is a quiet yet explosive one to one correspondence with events and knowing. 

It cannot occur without this silence and conditioned repose, but it is a heightened awareness nevertheless. It produces spontaneity but is not merely spontaneous action in the sense that the latter is merely a superficial veneer of the actual event horizon.  This concept is about border states, as are other terms like nen and kan. Within this state there appears to be a suspension of certain hindrances and elements of bondage, perhaps even karmic samscara, to classify action as free. This is a very enviable mode of functioning providing the bearer a taste of eternity, and while it is often typified as without emotive encumbrance, it is also replete with joy at the sliver of the universe that is attracted by it. Those that do not acknowledge the joy and excitement rushing through, never attained the state.  

The spirit of birth and becoming. Birth, accomplishment, combination. The creating and harmonizing powers.    The working of musubi has fundamental significance in Shinto, because creative development forms the basis of the Shinto world view.    There are numerous deities connected with musubi, such as Takamimusubi no kami (Exalted Musubi Deity), Kamimusubi no kami (Sacred Musubi Deity), Homusubi no kami (Fire Musubi Deity), Wakamusubi (Young Musubi), Ikumusubi (Life Musubi), and Tarumusubi (Plentiful Musubi).    Takamimusubi no kami is related to the gods of heaven, while Kamimusubi no kami is related to the gods of earth.   These two gods, together with Amenominakanushi no kami, are the three gods (zôka no sanshin) mentioned in the Japanese myth of creation. 

The Kojiki relates that they appeared at the beginning of the creation of heaven and earth and were the basis for the birth and growth of all things.   Amenominakanushi no kami means "God Ruling the Center of Heaven." Many Shinto scholars have held that all the gods of Shinto are merely manifestations of this one deity.    In the movement to organize Shinto at the beginning of the Meiji period, these three deities, together with Amaterasu Ômikami, were considered to be the highest gods; many Shinto sects maintain this view.

Related terms Zôka no sanshin, ki musubi, 

Musubi is a pivotal concept in Aikido.   The being and becoming alluded to in Shinto definition has other implications in reference to the art.    While being and becoming are the base concepts, the experiential reference point to grasping, understanding, and functioning within the manifestation of original cause lies also in this term.      In the west it might be considered the process of epiphany.    While it means unity or harmonious interaction from one individual to another within training, this too only provides a glimpse of what the term actually implies.     Musibi is the original tie that all life has in common, it is the moment of revelation that floods the consciousness in the form of intuition revealing the person in front of you, they are not merely an attacker but a part of oneself.    Musubi extends to the group, village or society.    It is not just about being in harmony with an attacker it implies an explosive, expansive, intimate understanding of the entire event structure.  Aikido students typically train in pairs, the design of the process mandates this to achieve the desired result.    The external manifestation of this is one student attacking and one defending.    Aikido technique is based on the defender blending with, or coming into harmony with, the motion and energy of the attacker- in other words applying musubi.   The practice is a sliver of a greater reality holographicly containing all elements necessary for the outcome. (Saotome 1989:9). referenced from Ideal Teaching.    Essentially Aikido cannot be performed without musubi, it is heart to heart, korkoro no korkoro, and to obtain the heart of the matter is epiphany and illumination.   It is the constant flow of the essence of life, something in which we all swim, most times it is merely a question of swimming upstream or with the current. 

Nen [zen] connotes concentration, one-pointedness, complete correspondence between thought, action and the compiled essence of the universe. There is no exact translation within English.

While this might be described, as an ethic that developed within Bushi or samurai class it is much more than that.    It has to do with attitude, discipline, mental state and right action.    It implies perceiving the world as it actually is without interference of cluttered thought or cognitive preconception.    There was also an aspirational quality to this mindset.   One might conjecture that this underlying strata of aspiration and belief contributed to an ethic, and an aesthetic, which was typified in loyalty and service.    However, these qualities are a mere shadow of the internal set of aspirations, values, mental states and disciplines that comprised the substance of the ethic.    The ethic and aspiration was a deep transcendent percipience that pierced all subterfuge to instantaneously poise the individual at the door of absolute certainty of both perception and performance.   Service, loyalty, courtesy and ardor were merged with discipline, honing of craft to produce a result of very zealous adherence to belief structures that merged the spiritual and material worlds.    Nen in a real sense supercedes loyalty and service, but perhaps loyalty and service might be manifested within Nen.    There were many transported concepts of karma, dharma, predestination and fate.    This refers to the role that an individual plays in optimizing outcomes for the good, Zen.   The Bushi had a more sophisticated belief system than the other classes and groups, with exception of Priests and Prelates of various sects.   However, as cognitive appreciation of these ideas were eclectically transported to various roles in the society, the sprue was unique to the context.    This is a very profound rendition of a aspiration being fulfilled, and the ethic comprised in Nipponese world view might appear strange to others but it is a restatement that truth can be derived from many contexts, and in the west one might say, "all roads lead to Rome."

Nidan

Second degree black belt.

Nirvanam, etymologically means absolute cessation of cosmic forces which are creating individuality and its consequences such as suffering, birth, and death.   Nirvanam is the flowing off of individuality (nir, not + vana, flow. (The Textbook of Yoga Psychology, Rammurti S. Mishra, M. D. pp. 368) 

Historical personage and scholar (1730-1801) considered significant in Restoration Shinto (Fukko Shintô).    He wrote several works which impacted the evolution of National Learning (kokugaku).    He is considered one of four great scholars.    He was a student of Kamo no Mabuchi.   His opus was the Kojiki-den, exposition of the Records of Ancient Matters (Kojiki).   His Naobi no Mi-tama is a simple exposition of his theories.

Ômotôkyô

Ômoto-kyô

Ômoto is interpreted to mean "Great Root", kyô refers to sect, religion or group of believers.   After the fall of the Shogunate there was a revival in thought which included spiritual issues. Many of Morihei Uyeshiba's core experiences occurred at least initially in close proximity to this belief structure. Ômoto and Onisaburo Deguchi, its contemporaneous leader, greatly influenced Uyeshiba and certain elements of the practices of the sect are interlaced into Aikido.

Biographical and historical material reveals some answers.    It is clear; many of Uyeshiba's pivotal epiphanies were directly associated with Onisaburo and Ômotokyô.   He was part of their community, contributed to their projects, and risked himself for their vision. So, would Uyeshiba have codified Aikido into its present state without the influence of the Ômotokyô and the presence of Onisaburo Deguchi? Where Uyeshiba was influenced by many powerful martial personalities, not the least of which was Sokaku Takeda, there appears to be only one preeminent spiritual influence, Deguchi.   The connection between Uyeshiba and Deguchi is singular he was Uyeshiba's teacher, a man who nurtured the earnestness of the maturing Uyeshiba. It is a saga of particular interest as Uyeshiba and others ran the gauntlet of aspiration, conflict and choices that molded them into more than zealous warriors within the typical Japanese tradition.

EOTG not yet published

Discussion of the Ômoto sect is a book of itself and often Aikido persons do not like to discuss this topic because they are dubious of its influence on Aikido or embarrassed of its impact.    Uyeshiba was a very spiritual man, driven, to unravel the inner obstacles to spiritual growth.    Simultaneous with Japan, particularly at the turn of twentieth century, being a militarist expansionistic state, it was also, as it was historically, typically and uniquely spiritual.    There was also superstition and legend that fueled the images of power and understanding through ascetic practices.    So, it might be understandable that modern practitioners shy away from connecting their martial art with wacko ideas.    The notions of physical magic, and psychic abilities, are underneath the strata that we in the west interpret as the martial art.     In all probability this will be a rich area of exploration as Aikido matures in the west and the east absorbs many western behaviors. It is a very interesting topic.

Ômotokyô [short history]

Ômotokyô became a formal religious entity in 1892 with individual's beginning to cluster around an illiterate peasant woman named Nao Deguchi. Her story is unique. [Go to Biography] Essentially, she was a very pious woman who had a life of great trial and some would say misery.

On the night of the lunar new year of 1892 Nao began to have bazaar celestial dreams. She was fifty-five years of age, and many thought she was going insane.   These visions transformed her, but as is told of many such gifts, there was much concern.

Around February 3 of 1892 the true beginning of paranormal manifestation began, after a time she began to dialogue with herself in two distinct voices.   It is no wonder it was thought that she might be going insane or beset by a malicious spirit. One could understand the trepidation of all, another crazy person, another burden.   Nao was the glue that tenaciously held what was left of the family together.

But the voice was insistent saying "I am Uishtora no Konjin" and I have come to bring about the reconstruction of the greater world.    She went to many seers and shamans to seek guidance, and meanwhile she became as one driven by the divine or madness. She would wander, fasting and going sleepless, and crying out often while possessed for people to repent.    An arsonist was at this time at work in the area, and people recalled some of Nao's warnings, she was arrested.   While incarcerated she began the scripture of the Ômoto.   These writings were to be called Ofudesaki meaning "from the tip of the writing brush." By her death in 1918 she had written 200,000 pages of such writings, none of which she could read. [Extracted from Nao Deguchi: A biography of the Foundress of Ômoto based on Kaiso-den by Sakae Oishi]

By virtue of the Ofudesaki the Omoto was birthed.   The direct inheritor of the legacy was Onisaburo Deguchi who became leader of the Omoto Sect from 1920 to his death.  (Original Name: Ueda Kisaburo Born: August 27, 1871 Died January 18, 1948) Suffice it to say the initial meeting of Uyeshiba and Deguchi in 1918 was a portentous one and apparently Uyeshiba remained a devotee of Ômotokyô to his death.

Aikido certainly is not Omoto, but it may be an expression of the spirituality Uyeshiba extracted from it.   This is an interesting historical artifact, and all students of Aikido should at some point research the topic without prejudice.   Oh! when you do you should write me with your insights.

There were many so-called new religions that blossomed in Japan into the Meiji period. These are also indicative of a phenomena that occurs when repressive, restrictive or isolated environments are given greater freedom, both in terms of choices and means such as technologies-Again worthwhile investigation.

"Please teach me," or literally, "I request," "please assist me."    This is said to one's partner when initiating individual paired practice and at the onset of class by the class collectively.    This is part of the ceremony of mutual respect implicit in the context of Aikido.

The teacher also says it, though the implications may be slightly different due to experience.     A teacher acquires their position through the desire and need of the student.    There is a responsibility associated with the role.    Respect should be deserved not demanded. In addition, the student reflects the teacher.    This is not merely through physical development and acquisition of technical expertise, but also by what type of people they are and become.    There are ironic truths to the epigrams of "when the student is ready the teacher appears and every student gets the teacher they deserve, and every teacher gets the student they need."    Students inevitably imprint on the teacher, their mannerisms, and both good and not so good qualities. Students are a wonderful tool for the teacher to recognize where they must improve.

By definition students are there to learn, proper attitude is beneficial.    Not all training is pleasant, but often to a purpose.    Trust is important. when one asks for instruction there is an implicit understanding there will be truth, it is a responsibility from both directions.

This relationship is seen through out the mosaic of training and in other martial arts and spiritual disciplines.    It is this common thread, and consistent reaffirmation that assists all to progress.    This is reflected with in the Sempai/Kohai relationship, the Uke/Nage relationship, the yin/yang relationship, moral maxims such as 'love thy neighbor as thyself, and many other modes of expression.

The phrase is more than a pleasantry it is an affirmation of attitude and intent.    While the attribution of please teach me by the student is one of obeisance and humility so is that of the teacher, only perhaps slightly ahead in time and space.

See Giri: This explanation is good because it references several different core concepts and clarifies cultural nuance and linguistic sophistication regarding this form of ideation. 

The phrase "on kochi shin" describes the process of ruminating over the past to refine the future. (AATHON, p. 178) One can find many complementary and connected concepts in Aikido expressions and practices. Whether this is identical with Keiko, I am not certain, but it implies much the same. It implies a dedication to unraveling experience both motivated by aspiration and focusing intention on the process to not just redefine ourselves but to cleans, transcend, transmute and surpass our limited shell of reality. It is related to all commentary that concerns the exploitation of the moment. It is refining our aspiration and attention to advent the transcendent merging to the divine. It appears that within this concept is an implicit recognition of the pulse or vibration of the universe, this is sensed by the constant reinforcement of awareness and behavior to the goal. [See related terms funakogi, furitama, Furutama misogi]

This is a term borrowed from Judo and similar arts and connotes freestyle training with one or more attackers. At one time Randori in Judo was much like Jiyu Waza in Aikido, unfortunately it has become increasingly competitive. However, in Aikido there are no winners or losers. and no competition. In Aikido it is a controlled environment conducive to pushing one to maximize their skill and intuition. It is not synonymous with Jiyu Waza which implies no directive with respect to technique, so you can use any technique that is appropriate on however many attackers are present. While the Uke Nage relationship always pushes to perfect Aiki the aura of competition should be absent between brothers and sisters in the art.

This generally refers to the bow that is custom on greeting, entering, and in other matters of protocol.   This is the same Rei that is in Reki, or healing with universal ki.   In this context the notion of custom is expanded to beyond its temporal sense, it engenders supplication to the divine, not merely a pro forma courtesy but a sincere approbation and surrender to truth, divinity.

Rei can be interpreted as universal spirit or holy spirit.      Gi connotes manifestation or enactment.    The terms together commonly mean etiquette, protocols, custom, cultured behavior.     The practice of courtesy is termed Reigi Sho.    However, this cultured behavior is conducted to indicate respect for not only an external notion of spirit,  but the internal implication of spirit or soul that is in each individual.    This is something that we all hold in common and as a courtesy should acknowledge in all meeting and activities.     From the Sanskrit there are other such formalities as in the greeting Namuseh, which means I bow to the divinity within you.      In the dojo proper etiquette is as important as other aspects of training. Observation of etiquette indicates sincerity, openness, and respect for the teaching and others.  

Standing or active as in retsu zen which begins with postures, forms, and performances done repetitiously to constitute basics of introspection, which in turn hones movement and isolates physiologic function consistent with mental states that augment or elicit states of performance and epiphanic exposure.  That is a one to one, extraction or experience pertaining to events transcendent of material form or done with any intention at all.  Through the choreographed and detailed performances there is an overflow effect to everyday life.

Sanskrit, Yogic term

There are layers to consciousness defined in yogic literature from the very lowest to elevated states of awareness and concordant action. The most elevated states exhibit a timeless, a-temporal, identification with the origins of existence, for want of a better term, this might be considered David Boehm's implicate order, but in yogic, Sanskrit terms, it is the fusion of Brahman with Âtman.

Within Sahaja samadhi fusion is cognized but not sustained. However, events considered normal to the unrevealed mind, sleeping, dreaming, and waking have less dimensionality and appear increasingly cinematic and projected as an illusion shadowing perception. All event structures increasingly pass before the Self like a cinema. In sahaja samadhi, the conventional mind is as much observed as are other events; the vehicle of the body becomes merely a portal to viewing particular events on a dot within the continuum of time. Baruch Spinoza might opine this perspective as a cognition, which expresses "a finite attribute of God." Here there is an eventual return to the body due to retention of identification. In the savikalpa stage of samadhi, there is retention of subject and object.

During Nirvalalpa Samadhi, the yogi merges with the true self. In the nirvakalpa state there is no subject/object differentiation. Considered the breathless state because events, dualistic demarcations of causality, require no conventional temporal passage, all displacement perceived instantaneously. 

The Turiya or fourth state of consciousness is beyond waking, dreaming and dreamless sleep. This union abides as a "nothing" in encompassing the whole. No particular thing is unidentifiable without the whole. As a "no-thing" the observer is sucked into the whole and becomes indistinguishable from all else. Here there is no reflective sense of identity, no reflection, because observer is extant inside the whole of events. The viewer that exists everywhere in time and space does not observe itself. Only ego casts a shadow, attracts form. If is often said that an avatar casts no shadows nor leaves footprints.

Readers should not limit their investigation to material presented here; it is rich and worthwhile to explore further.

Bushi assigned to guard the emperor came to be known as saburai. By the thirteenth century, hereditary warriors, as well as officials serving princes, court ministers, and other persons of high rank, were called saburai. Traditionally Saburai referred only to higher-class warriors and court officials. Eventually, the term evolved to samurai. While there continued to be distinctions within the class in the terms of intra-class hierarchy samurai became the class taxonomy with the institution of Shi-no-ko-sho in 1636. Eventually Samurai implied he who serves and protects. Class hierarchy was associated with loyalties, lineage, patronage, wealth, military expertise and political considerations. The highest positions other than the shogun were reserved for Daimyo, hatamoto, and special appointees such as Taro, eldest son of the land. These were essentially political and administrative appointments based on the criteria mentioned above.

There can be much discussion of this and similar matters. See Morihei Uyeshiba's definition of Budo, and Mitsugi Saotome's work Aikido and the Harmony of Nature.

The Shogunate controlled those in the tent by a system termed Sankin Kôtai. This was a series of edicts begun in 1615 by Ieyasu and finally formalized after his death by his son and heir, Iemitsu , in 1635. These Edicts restricted each Daimyo (Barons) to one military castle or garrison headquarters thus limiting their local power. It obligated each regional Daimyo and others to provide hostages and reside in Edo a total of twelve months of twenty-four. The families would remain in Edo even when the lord returned to his province with retainers and samurai.

This obligation was burdensome and expensive to both the Barons and the populations of their domains. The barons under severe sanction were forced to maintain multiple households and communications over extended distances. These expenses were in addition to contributions of manpower, material and wealth demanded to support the Shogunate. Those who criticized, rebelled, or unable to afford compliance were chastened, neutralized, or killed, and their property seized and distributed among supporters of the regime contingent on the severity of the dalliance. Sankin Kôtai caused many local Daimyos to extirpate their armies due to the expense. Many Bushi became disenfranchised, relegated to poverty or forced to ally with other classes. Many classical tales of hardship, pathos and courage emerged in this period.

Sankin Kôtai was an intentional and effective device to erode potential threat and control the powerful. As described previously, these deprivations eventually poised other classes to wealth accumulation and political influence. As a cultural phenomenon this is significant due to its bearing on our present circumstances. Wealth of itself is often not construed as a threat to Governance. In fact, it is seen as an asset to the perpetuation of the form of government. Most often, wealth is co-opted and wealth by alternative mechanisms often leverages its own agendas by more subtle and covert means. Characteristically, it is important for such enfranchised wealthy factions to align with the ruling elite.

This mechanism protects commercial interests and sectors by rule of law and mutual profitability and gain. The establishment of laws associated with propriety or property is a subtle and entwining material aspect of human self-interest. If property rights were not protected under law even within the most arbitrary of systems, the wealth of the rulers would be up for grabs. However, there is an insidious internal tendency for commercial mechanisms to blow with the wind in the direction of greater financial gain. Thus, there arises the discretionary prerogatives encased with the divine right of kings, and nobles oblige. It is indeed ironic that Sankin Kôtai and other such control mechanisms characteristic of feudalism contained the seeds of discontent that would eventually contribute to the demise of the Tokugawa Shogunate. During the passage of the two hundred and fifty years of the Shogunate, there was also a subtle shifting of interclass power.

Third degree black belt, this is usually the basic grade that is considered mature enough to teach. 

This word has been infused into western language as enlightenment or the state of enlightenment. Random House dictionary describes it as a noun depicting sudden enlightenment in Zen. Its etymological roots appear 1720–30 as a derivative of the verb "to awaken" (sato- aware + - r- formative affix however, I believe this refers to its appearance in the English language, its antecedence in Sanskrit are ancient). While this is interesting it still has much wanting in terms of explanation.

In general it is a term used to describe the enlightened state within Buddhism not only Zen.   In some respects the terms zen and satori are synonymous and there are many kindred terms that represent elevated states of consciousness. (See Nen)

The Sanskrit term for ultimate reality is Sat ("being/reality/truth") - the ultimate Reality (âtman or brahman—Hinduism) visited by the illuminated consciousness. There are derivative terms with respect to this, for example, read the following;

Satyagraha

This is continued from the above.      These are Sanskrit terms.     The notion of sat is somewhat similar here in that the idea of truth or the good is similar in both contexts.     A more complete discussion of the terrain of these words will be eventually done but enough to note the ideological and sound similarities for now.

	Sat-sanga	("true company/company of Truth") - the practice of frequenting the good company of saints, sages, Self-realized adepts, and their disciples, in whose company the ultimate Reality can be felt more palpably
	Satya	("truth/truthfulness") - truth, a designation of the ultimate Reality; also the practice of truthfulness, which is an aspect of moral discipline (yama).
	Satyagraha	I (M. K. Ghandi) have therefore ventured to place before India the ancient law of self-sacrifice. For satyagraha and its off-shoots, non-co-operation and civil resistance, are nothing but new names for the law of suffering. The rishi's, who discovered the law of non-violence in the midst of violence, were greater geniuses than Newton. They were themselves greater warriors than Wellington. Having themselves known the use of arms, they realized their uselessness and taught a weary world that its salvation lay not through violence but through non-violence. -[YI, II-8-20, Tagore, 7I2.]

Sat connotes a merging of "being/reality/truth".    The nature of this form of illumination, enlightenment, wisdom is complete, it knows god, nature and man intimately, but as a state of being cannot be transferred into words or even art only alluded to and complied with.

The adaptation of early Buddhist concepts into Japanese cosmology evolved over time.    To compare the differing traditions indicates similarities and also differences.    This little allusion to the Sanskrit may indicate the direction of an origin in time and space but the modifications that the explanation of the state underwent contains much of the same garbling as in the west attempting to comprehend this issue or any spiritual truth that is conveyed second hand.     Yet historically there were persons that achieved or approximated this state in the Japan's historical lineage, and as in China and other locations, their reflections on the moment are a reinforcement of man's potential not a denial that it will not happen for us.

There is another significant issue subsumed within this.     Logic maintains that if one has a set of precepts as foundations to a thought process there is an inevitable conclusion.     This framework of logic, whatever its form, induction, abduction, deduction, or intuition, give humanity a tool to discern appropriate action.     This has many implications crossing the spectrum of religion and philosophy.     As M. K. Gandhi said great minds have discovered this before, and it appears that Uyeshiba knew it intimately.     There is a precipice that must be traversed that is the merging of intellect and spirit to the divine to truly appreciate this evolution, but in order to begin the breaching of such chasms, or schisms, one must have a desire to do so.       Therefore, to manifest true lasting change all must be convinced that the change is appropriate and good.   It is a labor of sacrifice and love to bring others to truth to live accordingly.

Satori as a Buddhist concept connotes pretty much the above, however, it is also the end to suffering alluded to in the ancient texts and the concordance with and apprehension of that which is implicate in all phenomena.     Much is written about this, few have experienced this.    (See David Bohm's work on implicate order).     [As characterized by the founder of aikido, enlightenment consists in realizing a fundamental unity between oneself and the (principles governing) the universe.     The most important ethical principle the aikidoist should gain insight into is that one should cultivate a spirit of loving protection for all things. (See Ku and Shinnyo)] 

Literally translated this alludes to "The sword that kills."    Generally all weapons are intended, designed, to kill.     There is a certain remorse associated with the necessity to defend one's self, go to war, to take lives.     On the other hand there is an aura of honorable behavior also associated with the effort, and sacrifice attendant to defending one's self, family, and country.     This is honor through adversity. Sometimes one must kill or be killed, or engage in behavior that demeans the spirit but lives in the nature of war. It is difficult to engage in evil to prevent greater evil, it most surely will turn and rend you, it is the choice made of urgency.    It is that nature of conflict that demeans all men caught in its machine. There are metaphorical implications of great courage despite the tarnishing of the spirit.     The metaphor to present is changed to how the symbol of the blade purges the spirit, implying overcoming harmful character traits as ignorance, selfishness, or (excessive) competitiveness.     Some Misogi sword exercises in aikido, for example, involve imagining that each cut of the sword destroys some negative aspect of one's personality. In this way, Satsu Nin To and Katsu Jin Ken coalesce.

Shin is the Chinese calligraphy for god, heart/mind, and kami is the Japanese pronunciation of that character when presented alone. Shin, or kami, means any divine being or anything in the world or beyond that can inspire in human beings a sense of divinity and mystery.      Do or alternatively pronounced To can be the ordinary word for a road or it can have the same metaphorical meaning as in English, "way of life" or "way of God."    (Related terms / Jin / kami) 

Often translated as "The way of the gods." This refers to the indigenous religion of Japan.     Morihei Uyeshiba often used a phrase Kannagara No Michi which also has a similar meaning as Shinto, or the way of kannagara or the flux of eternity. Kannagara No Michi was also used interchangeably to represent Shinto before World War II. Uyeshiba was a part of a splinter of Shinto  called Ômotokyô. There is much to discuss, Aikido has certain philosophical concepts and  mystical practices subsumed into the training that are artifacts of this legacy. (see Kami)

Links — Koichi Barrish — go to — http://kannagara.org/

"Natural", this term is used to refer to stance in Aikido. Many references are made to Triangular stance, as a stable and mobile position or stance. The term sankautai, (triangular form), is an intrinsic part of all Aiki movement and is present in many other martial arts.      There are two basic standing Gamae or Kamai, hidari (left) Migi (right).    Aikido uses geometrical forms to represent many concepts, here ..."...An equilateral tetrahedron is the most stable form, and one which changes into a sphere when turned."  [K. Uyeshiba, Aikido, p.18]

First degree black belt.

Shu
Ha
Ri

Briefly these terms describe the nature of training from beginning to maturity. Shu Ha Ri is "Imitate, Diverge, Separate."      After shodan or nidan, the students are considered oku-iri, or "(allowed) entry to mysteries," however even at this level discipline to duplicate exact transmittal is essential. Other interpretations are "Shu (remain), Ha (break), Ri (free)".    "Shu" is the process in which we follow the forms faithfully and try to master the basics of the art. It is the so-called stage of learning.     Tradition is based on a learning curve over great time and under great duress.    They are lessons hard learned and should be respected.     However, every individual practitioner's circumstances are different, to adapt form to oneself is reasonable and even prudent. As understanding deepens, form is dissected and students occasionally break "the forms".    This is a transitional stage of development that can be ego shattering and full of profound challenges.    "Ha" returns to a more expanded and creative ideation of the art.    In this stage is exceptional growth, there is an emptiness where the security of the forms were.     The concrete quality of knowing is fragmented to re-coalesce into a more adaptive understanding of the principles that underlie the forms.     The analogy of breaking is equatable with gathering emptiness, the greater the void the closer to true understanding, almost like enlightenment.    The irony is that this resulting global understanding coalesces into even greater certainty than that which was represented by the ridged replication of forms.    The realization comes that form is bondage, captivity, and there is a desire to move on.  "Ri" is the stage of creating appropriate form when circumstances demand, the regimen of the forms is no longer a condition to actualizing the principals they sought to instruct.      Form is transcended, and thought is pushed to the same limit or rather unlimited space.    The implications of these concepts are interesting to consider and integrate into the greater spectrum of one's aspiration and training.     [Some material sourced from Endo Seishiro, Dojocho of Aikido Saku Dojo (November, 1998) interview.]

Front or top of head.  Also the head or front of the training area in the dojo.

Striking to the top of the head with weapon or hand. [See Uchi]

Techniques performed without allowing the attacker to complete a grab or to initiate a strike. Ideally, one should be sensitive enough to the posture and movements of an attacker (or would-be attacker) that the attack is neutralized before it is fully executed. A great deal of both physical and cognitive training is required in order to attain this ideal.

A perceived opportunity to attack or take advantage. In all adversarial contexts there arrive moments where one can turn the moment to one's advantage. These may be considered flaws or weakness in stance, movement, attention or even resolve. This is a perceived vulnerability to entry or attack. This is a element of strategy, to manipulate the moment to advantage. There are physical and psychological factors involved in these glimpses of choices. There is an objective to shore up, close or diminish opportunity for the enemy, but all circumstance are in flux, and the actual goal is to maintain attention revealing the truth of the moment, then such gaps fade and are absorbed in commanding presence. 

The state of mind embodied in Nen is merely a prelude to the ultimate unfolding of the presence of universality. This is an ideal state of existence represented by calm, clarity, prescience and complete mind body unification. Within the Samurai ethic it was termed sumi-kiri. This an elevated mental and physical state usually elicited by extreme risk attended by little probability of survival. The entirety of the samurai experienced, training, and aspiration is focused to this attainment. For hundreds of thousands of Bushi who held this belief few experienced this moment but all lusted after it. The manifestation is the culmination of tireless effort and sacrifice. It was a force within the consciousness of the Bushi. It lay at the core of the ethic. Once acquired it seldom departs.

Morihei Uyeshiba described his sumi-kiri during a firefight with bandits and Chinese Nationalist Soldiers in mountain passes on the way to Tongliao Outer Mongolia, 1924. Their party was surrounded and there was little likelihood of survival. In Uyeshiba's words;

This type of experience is legend within the ethos of the samurai. It is the product of austerity, sacrifice and pure intention. It is also most often elicited under combat conditions where survival is unlikely; it is a delving into the resources of the psyche emanating from both desperation and continuous dedication to the ideal. There are other historical and legendary tales, which tell similar stories. All persons attaining this state are held in great reverence, almost to the point of awe. Within the Japanese culture, these persons are acclaimed as heroes and embodiments of the ideal and divine.

Literally "to throw-away the body." The attitude of abandoning oneself to the execution of a technique (in judo, a class of techniques where one sacrifices one's own balance/position in order to throw one's partner). (See Ai Uchi).

Techniques, waza, where Uke and Nage are in Za, seated position. Such techniques evolved from the Tokugawa Shogunate, and perhaps before, where certain urgencies prevailed. Strategies and techniques developed for instant self defense. In the orient chairs were rare and much activity occurred while seated in the Za position. The Chinese rendition of this posture is called comfortable sitting. Men at arms, Bushi, later Samurai, maintained constant alertness. If attacked, or provoked, they required stratagems for survival. In addition, the ceilings of homes were generally low, this did not always permit the full use of bladed weapons. Even without weapons, or the circumstances to use them, defense was necessary. Therefore, waza evolved to accommodate to such conditions, in fact for most conditions. There was a constant threat of assassination or retaliation. These were people that often made enemies, and scores were settled by combat. It was a paranoid existence, and to survive little was left to chance. Even within formal settings and court risk often resided. The ability to move and protect from any given posture was an asset.

While this is the historical context, today, Suwari Waza, like Hanmi Handachi, are taught to develop varied skills and physical assets without the former mindset. Moving from the center, flexibility, powerful legs and succinct movement all derive from this practice.

It is often best to teach falling from this position to beginners because the threat of injury is less and because it naturally flows out of the defense stratagems associated with the waza. Suwari Waza involves Shikko, knee walking, another skill set best taught right from the beginning. Some dojo require substantial mastery of Suwari Waza before the student is allowed to perform standing technique. This training reflects some of the most powerful aspects of Aikido as a warrior art. It appears simple but it is not.

Tai no henko
Tai no henka

Please note: the second English spelling is used in Aikido, by Kissihomaru Uyeshiba, page 30. Some of this commentary is taken from this source. First of all although this is an early publication by the Master's son in English, the book itself was done under the supervision of O' Sensei himself. So, aside from my misinterpreting material, it is suggested that students acquire this book. It is a basic.

Here this form is described as posture changing, a movement context basic to the performance of Aikido. Within this class of movement are four basic variations. From these variations movement in any direction can be accomplished. Basic blending practice involving turning 180 degrees.

	Left Change 1	Left foot forward, slide and pivot, on left ball of foot rotating 180 degrees clockwise by moving the right foot circularly in back of the left. (I know this is somewhat confusing, this is why students come to class.) Hands move at waist level simulating reaching and pulling, The hand, left out, starts palm down and rotates to palm up as the turn is completed. Let the power flow, go to class and read the book it is a classic.
	Left change 2	Start left forward, step with right foot, circle with left foot. Hands same.
	Left change 3	Again left forward, step on an oblique angle right to the left foot and pivot.
	Left change 4	Left forward, turn forward left by moving the right foot counterclockwise about 180 degrees. This creates a right oblique stance facing directly left from the original stance.

While this provides a reference guide and sparse explanation, and is particularly good for non Japanese to visualize terms with technique, it is not at all a substitute for attendance, here not only picture is worth a thousand words but a guiding hand is your only way up the mountain.

So, this is not just one form, it is a basic pattern of movement. It is also my understanding that portions of this Waza were derived from exercises, meditative devices, or postures used by the Ômoto. This may be true of other forms in Aikido masquerading as self defense.

Tanden, 

Tantien

Tanto/Tantou

Harmony:

Waza

Conditioning the spirit

In every craft that precedes art one must have an educated practiced hand.   Surgeons must have extraordinary hand eye coordination and complete comprehension when lives are at stake.   In fact the term Surgeon, is derived from the Greek word for craft, chiros.   Painters must know their media, control their brush.    Welders must manipulate their bead.   Glass workers must work with gravity, comply with expansion of hot gas, understand chemistry, coefficients of expansion and move smoothly, quickly and confidently.   Poets, musicians, scientists, pilots, and almost every profession must conduct forms of rituals that make their performance possible, so at some point in the process it becomes second nature, a part of them that comes from nature, and resides secondarily in the individual that plies the trade, art or process.    This system set has relevance to every tool making, handicraft, expression and manufacture of human hands derived from intellect.   Habits must be examined and adjusted in all activities to excel in performance.    In war, battle, one can make few errors or they die.   The urgency associated with the prospect of one's own death changes the character of constructing habits and reactive mechanisms to be very succinct and perceptive.   Here, to live there can be no error.   Thus, there is Waza.

Generally this refers to techniques, but I prefer to describe these as forms that impart lessons.    To think of the various processes in Aikido as mere techniques diminishes the value and understanding of the totality of the process.   Practitioners do repetitive training to hone and perfect certain qualities, physical and cognitive.    [Kihon / Keiko] Waza can be simple to exotic.   What arrives in the stress of true self-defense may not resemble any particular, standard Aikido technique, but might be powerfully imbued with Aiki principle.  

Waza is designed to teach principles that are inside technique, but to consider technique and principle as exactly the same would be inaccurate.   It should be understood that defense in terms of Aiki and other conceptual frameworks is not the personalized limited self, but the self that is being gradually connected to the Universe through the process of Aiki-do.   The process and product is the same.   Therefore the purpose of Waza in the method is also the same, and therefore must comply with ultimate purpose.    In many respects the same principles lie as a usually unseen foundation to all Waza, regardless of martial art origin, all de-conditioning and reconditioning motifs, and spiritual or evolutionary practices that elicit states transcendent of conventional mentation.  One gradually achieves hyper normal perception and action combined as correspondence to events.    Aikido techniques consider scenarios designed to create a response mechanism that derives options under stress that are efficient and consistent with natural law and embracing the ideal of nurturing and protecting all life in its correct form. 

There are stages, and signposts on the way along the process of evolution, and there are pitfalls, particularly when there is an evolution of technical expertise and little integration of philosophical principles, modification of rapacious conduct and, especially especially little sensitivity to others as in compassion.   The path walker must reflect in their life, work and conduct all attributes, including laudable service and precision in labor.  The goal is integration, and if you must think about what you are going to do, it is usually too late.    There is more that can elaborate this, but enough for now.  

Side.

Prearranged sparring predominately practiced in Karate arts as extended paired Kata. Some styles use this method of training today, but infrequently. Traditionally, however, it was an important part of training. One might consider the methodology of Aikido an extension of this concept. 

The religious military orders of medieval Japan developed in the tenth century as the monks at various established temples also attempted to protect themselves and pilgrims to mountain shrines. The largest and most important of these orders were at the temples of Nara and Mt. Hiei. Samurai and nobles who were hostile to the Emperor or who saw the temples as easy targets for plunder posed a serious threat. Many of the monks were from Samurai families and they formed military contingents to protect their temples and dependents. These temple warriors were known as sohei, although in popular use they were called yamabushi, which means "mountain warriors". The temples received official support from the Emperor and nobility and donations of land and buildings throughout Japan. The success of the first military orders led to imitation by a number of other temples.

(Turnbull 1977:27 explains that there are two distinctly different groups identified as yamabushi. The first are the sohei, and in their case the characters for yamabushi are translated as "mountain warrior". The second are wandering monks, who still exist, and in this case the characters for yamabushi are different and translate as "mountain sleepers". These distinctly different groups are often confused.)

The demise of the Japanese orders coincided with the emergence of a strong centralized government that limited any form of potential military opposition to it's rule. This centralized government also rigidly controlled the economy of all of Japan. With the exception of the brief and unsuccessful Mongol invasion attempts Japan also did not face any serious external military threats. The result was the perpetuation of a rigid feudal political structure until the nineteenth century.

Side of the head.

Black belt holder (any rank).

Practice to manifest the divine

The calligraphy for zen and nen are the same, however, in other usage it has kanji which contains the same character as in Shin.   In general, Zen refers to the good, any good.    In Mahayana Buddhism there is a subdivision called Zen which uses meditation, Koan, and other modalities to unfetter the mind to promote certain cognitive and psychic states associated with, or symptomatic of enlightenment.    There are standing and sitting meditations associated with the Zen process.   Aikido might be considered a standing Zen, retsu, standing or moving meditation.    (see Ku/matta [zen as in whole] and Mokuso).   Zen comes from dhyana in Sanskrit, i.e. "meditation". nirvikalpa samadhi

Do means path, ka is the spirit on the path, Zen is the good.   A Zendoka is one, a spirit, with aspiration on the path to the good, and the good is ultimately divine, full of wisdom, loaded with experience and perfectly balanced in all forms.    Many travel, few finish, of course the question is "does such destination exist, or is the path the destination?"  ^{[See Kannagara no Michi]}

Sandals worn off the mat in the Dojo, and left at the edge of the mat during practice to help keep the dojo and mat clean!     With these one can only move comfortably, or efficiently forward.   One might consider this footwear very appropriate for the path.

The Aiki News Encyclopedia of Aikido

Encyclopedia Mythica

Japanese mythology

AikiWeb

Zen Buddhism WWW Virtual Library

International Research Institute for Zen Buddhism

Shintoism Hub

Kototama

Kototama Books

A History of Southwestern Aikikai

Small Planet Communications, Inc.

Bibliography of Japanese History up to 1912

Japan History Index

Harvard University Press Reference Library, Japan Encyclopedia

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