Aikido – Among Other Martial Arts – Part #3

Aikido – Among Other Martial Arts – Part #3

Excerpt from : “The Elements of Aikido” by Greg O’Connor

In an actual life-and-death confrontation the attacker can, and often will, resort to any means at hand to ensure success. Your resourcefulness and self-defence abilities determine the outcome. This means that you, as an aikidoist, must be constantly vigilant throughout your performance of the Aikido technique. You must remain alert for any opportunities your partner may have. They can execute additional strikes or grabs, introduce weapons, or be jointed by others helping in the attack. Therefore, as abilities advance, the aikidoist must be aware of not only one partner’s full capabilities but also the possibility of multiple attackers; and to still neutralize those attempts easily, efficiently and ethically.

Though practised as a martial art with these critical martial points in mind, the ultimate idea of Aikido is to bring people together. To create calm out of chaos; to find our common condition, to break down our feelings of separateness from one another and, in doing so, also break down our feelings of separateness from everything.

Typically, many who are attracted to Aikido have already experienced competition. They may no longer seek the forum of one-on-one contests to define or enhance their characters. Contests and competitions are very good, of course, for developing such qualities as determination, tenacity, teamwork and fair play. Aikido develops these same qualities but in an alternative context, with the most intimidating foe any of us will ever face – our own psyche. It is our own psyche’s patterns of conduct that can keep us from enjoying a peaceful and happy life.

In Aikido training you work with men and women – big, small, strong, weak, scared and scary. You have to recognize what each unique individual does to your internal equilibrium; what effect their presence, mood, energy level, personality and so on have on you; how they affect the interaction and outcome when practising the various Aikido techniques.

Many other martial arts have what can be loosely described to as a ‘boot camp’ atmosphere with a militaristic approach to training. The discipline can be harsh and even severe. This, like a training camp, certainly has the effect of forging character, developing perseverance and individual will-power. It can enhance personal discipline, increase individual tenacity and fortitude, implant respect and adherence to authority, and impart the advantages of teamwork. The advantage of Aikido training is that it includes these very same benefits. With Aikido, however, they are brought about by alternative methods involving co-operation and compassion – and in an alternative context based on friendship and peaceful camaraderie.

Many of the people who find Aikido attractive do not need or desire training camp methods. They may have, as the saying goes, ‘been there, seen it, done it, got the T-shirt’. Some have even had extensive experience, attained significant rank in another discipline, and wish to move on to expand their horizons. Commonly, many do not feel the need to prove anything to anyone else and wish to enrich themselves in other ways.

‘True victory,’ Aikido’s founder said, ‘is victory over self.’ If you can claim that victory and bask in its glow then you have already won over every other opponent and situation that will come before you. This is a very real challenge, as we all know, because this type of victory is only attained after meeting and accepting the challenge of all challenges: to maintain our composure, our balance, our peace, as often as possible, if not always. In Aikido, this victory – to be able to use that state of balance to act with evolved appropriateness – is the goal and the reward.

Aikido – Among Other Martial Arts – Part #2

Aikido – Among Other Martial Arts – Part #2

Excerpt from : “The Elements of Aikido” by Greg O’Connor

Some other arts can be considered linear and static, insisting on maintaining one’s position regardless of the force coming in. Attacks are blocked and deflected. In order to effectively perform those blocks conditioning of the forearms and shins is needed, resulting in tissue bruising and damage, calluses, calcium build-ups on the bone from hairline fracturing, and general trauma of the body. Aikido does not require such conditioning.

In Aikido, the attack is not blocked, but blended with. It is not deflected; it is redirected. Force is not met with direct force. We blend with the attack’s force, adding our own balanced energy to it and sending it safely by us. We can describe Aikido as being non-linear, circular and fluid. We maintain our position by moving it. Our body movement, not our body, absorbs the power of the attack. When the attack comes in, the aikidoist envelops it, at the same time adjusting safely to a new position while guiding the passing attack safely away.

Other arts may also use similar principles (ie, absorption and redirection) but often conclude the interaction with the more violent options of striking or kicking. Some have only limited interaction with a live practice partner and some not at all, preferring solitary practice, but in Aikido you must practise with a partner. Aikido requires personal interaction with its various degrees of commitment and intensity. Just as you cannot learn to ride a horse without the horse, you cannot learn to blend Aikido technique to another’s attack without that other person. You must see the other person before you; you must feel his or her presence, and how it affects your heart.

Other martial art systems are typically competition based. They have contests and tournaments where qualities of assertion and fortitude are brought out and developed. These qualities represent the healthy side of competition. The down side is that overemphasis on competition may develop into aggression. Assertion is desirable. Aggression is not. It can lead one to the assumption that ‘might makes right’ or ‘to get what you want you have to fight’. This may also lead to the belief that you must defeat someone else in order to achieve your goals. In Aikido we strive for a more evolved approach. Through principles based on respect, co-operation and benevolence Aikido strives for mutual benefits resulting from any interaction. Using Aikido, we are hoping to have learned something from the struggles of those who have gone before us; something that not only allows us to survive as individuals, but also as a responsible and continually evolving species.

Other arts pit the practitioner against one solitary opponent. These contests, being essentially sports contests, require participants to follow specific rules, necessary for safety and good sportsmanship. Because of this the full range of the opponent’s attack capabilities and options is restricted. They are sports contests where a sort of gentlemen’s Marquis de Queensbury rules apply. In a real-life physical assault there is no such thing as sportsmanship. These sport combatants do not have to be concerned with such things as unnecessary roughness, biting, vitals being viciously attacked, eyes being gouged out, the introduction of weapons, or additional attackers coming at them simultaneously.

Traditional Aikido, as conceived by Morihei Ueshiba, has no contests, competitions or tournaments. Some Aikido styles, such as Tomiki style, do have competition. That may be fine for those who wish to compete but, nevertheless, it is contrary to the basic philosophy of traditional Aikido.

The competition that traditional Aikido encourages is the one that endeavours to improve upon and evolve our own characters, to balance ourselves, and to correct and refine our own behaviour patterns. The founder of Aikido said that it was not an art for correcting others, but for correcting our own minds. The battle is not with an outside enemy, but with the inner demons that work to prevent us from living a life of deep fulfillment and contentment – a life of true peace. The competition is in the challenge to balance ourselves on all levels – physical, mental, emotional and spiritual – regardless of the situations in which we find ourselves. The challenge is also to accomplish all this on our own merit, not at the expense of damaging another’s health or well-being, or resorting to the defeat of someone else; destruction and violence are undesirable alternatives. The ideal result of Aikido training is to simultaneously better ourselves and others, whether they are attackers or supporters.

The rules contained within competition restrict an opponent’s full options, limit the contest to one attacker, and foster a certain level of complacency. This is something that can be very detrimental in a real-life attack. With Aikido training we assume the attacker is not going to ‘stick to the rules’. Using any of our Aikido techniques in an actual self-defence scenario, we must be able to neutralize one attacker and still use them to effectively shield against any further attacks. All this is done while retaining the option to throw one attacker into the others in order to stop or impede them.

<Continued – part 3>

Aikido – Among Other Martial Arts – Part #1

Aikido – Among Other Martial Arts – Part #1

Excerpt from : “The Elements of Aikido” by Greg O’Connor

Martial artists have spent a thousand years perfecting both their internal and external balance. They have studied diligently to develop special skills that would enable them to meet life and its challenges in a relaxed, but alert and composed manner. They have sought to acquire the ability to respond quickly, effortlessly and with maximum efficiency in all situations. They have searched for an ideal art that would give them these capabilities. Aikido is such an art.

Most martial arts are based on the theory of self-protection and preservation. Aikido is based on the insistence of not only mutual protection and preservation, but also mutual growth and enhancement. Like most martial arts, it begins and ends with respect; but Aikido takes that a step further. It requires that he respect be maintained at a high level – throughout the interaction and even beyond – to all things at all times.

The main goal of most martial arts is to vanquish a foe. Wise leaders warn us, though, that a vanquished foe is still a dangerous one. Revenge and retribution are reactions common to us all. Even if our opponent has been completely destroyed, we may produce these desires in others, who may have been emotionally affected by our actions or who simply disagreed with us on their use. There are always going to be those that disagree with us and our actions – so why create even more?Aikido’s founder believed that it is not a technique to fight and defeat an enemy. It is a way to reconcile the world and make human beings one family. Aikido seeks the harmonious resolution of conflict in all its varied forms. It is a strategy for winning that, ideally, has no losers. It requires one to remain centered and balanced on all levels so as to recognize any attack, blend with it, and redirect it into a safe conclusion for all.

It is primarily a defensive martial art, preferring mainly defensive strategies. However, it can certainly be used, if necessary, to take the initiative once an attack is imminent. If moral judgment indicates an offensive response to deal with an attack, then Aikido easily has that capability. Many aikidoka may cringe at that statement, insisting that peace be maintained in all circumstances. I fully agree that this is the preferred ideal. But the additional reality is that there are predators in the world who would not only victimize you, but also your loved ones. Would you not rush to their defence without a second thought? Many people would because the protective instinct is a powerful one and it can be a potent ally. Since Aikido is an art of protection it can draw on that natural instinct to qualify its use and response. It gives credence to our protective nature and, with guidance, allows it to flourish.

In Aikido there is no attack per se. There are no aggressive strategies. We point out the openings and opportunities, known as tsuki, where strikes and kicks can be applied or executed. These are created during the actual execution of the Aikido technique itself. Knowing one has the option to take a more offensive approach at any point should give one confidence to be able to choose more ethical options to dispel the conflict. We also teach the new student how to execute a proper punch, strike, kick or grab in order to properly defend against them. However, we do not drill in those strikes or kicks. In arts that rely on offensive striking, practitioners are put through solitary kicking and punching drills, performing the same punch or kick over and over again. This is done so as to not only perfect its execution, but to make it second nature. The majority of the practice is spent repeating the same kick or strike hundreds of times, then moving on to practise another kick or punch in the same manner. It is interesting that a great many of the people that come to Aikido have already been through another art, usually one of the striking arts. They often wish to expand their horizons, either martially or morally, and have no need or desire to perform such drills.

In Aikido, as a basic practice, a single attack is performed and a specific Aikido technique is demonstrated by the instructor as a response against it. The students practise by repeating the entire sequence, alternating both left and right sides to develop symmetry, balance and ambidexterity.

<Continued – part 2>

Aikido – A Definition – Part #2

Aikido – A Definition – Part #2

Excerpt from : “The Elements of Aikido” by Greg O’Connor

” The techniques of the Art Of Peace are neither fast nor slow, nor are they inside or outside. They transcend time and space.”- Morihei Ueshiba

Aikido is the word that Morihei Ueshiba eventually used to describe his new martial art. It is a combination of Japanese concepts and can be translated to mean ‘The Way of Uniting Ki Spirit’. The premise of Aikido is to blend with an opponent’s energy and spirit and redirect the attack safely away, resulting in no harm coming to the aikidoka and, ideally, even to the attacker. It is circular and fluid in its techniques as opposed to linear, harsh and static, which I will talk more about later.

Aikido is not a religion or a religious pursuit and it holds to no religious doctrine. It is, however, a spiritual path. Therefore, because of the attention Aikido gives to both individual and universal spirit, it can be, and is practiced comfortably and enthusiastically by people everywhere, and by people of many religions.

Aikido is, of course, a powerful method of self-defense – a martial art. However, paradoxically, it is one that is an alternative to violence. Its techniques have a unique range of application, from soft to severe. Joints are not broken, although if the situation warrants it they could be. One who wishes to master Aikido prefers not to hurt.

Indeed, some say it is a method of learning how to kill. To some extent this may be true; because it is only through learning what can kill that one can exercise the option and the choice not to kill. All Aikido techniques, if applied poorly and irresponsibly, can be potentially dangerous and even deadly. However, Aikido’s unique ethics offer alternatives to that undesirable option.

Practitioners of Aikido often describe it as a powerful method of self-exploration. They might even say that it is a cohesive method of holistic integration. It can be defined further as a meditative art where one develops a deep calm that is incorporated into all activities. Poetically, Aikido is a dynamic and exhilarating art where one dances in the flash and flow of energy. Socially, it is a method of conflict resolution resulting in a ‘win-win’ scenario; winner/winner rather than winner/loser, and victor/victor rather than victor/vanquished.

Aikido is beautiful to watch. Its movements are fluid and dance-like; its results incredible. It can be unbelievable: explosive, magical, and so complicated in its simplicity. Everything in nature is contained in Aikido: the lightness of air; the solidity of earth and rock; the adaptability of water; the sting of fire; the blinding shock of lightning; the unending resonance of thunder.

Aikido can be as soft and comforting as a sun-warmed breeze or as decisive and complete as a grizzly bear attack. Aikido can be performed with the power of a crashing wave or the passiveness of an autumn leaf drifting away from its branch. All the elements and characteristics of nature are found in Aikido. Its power is from the universe that is both in us and around us. There is no separation from everything else. For those of us who are addicted to its practice, this is its appeal.

Aikido – A Definition – Part #1

Aikido – A Definition – Part #1

Excerpt from : “The Elements of Aikido” by Greg O’Connor

 

“… listen to the voice of Aikido. It is not for correcting others; it is for correcting your own mind.”- Morihei Ueshiba

Aikido is a martial art for lovers. Lovers of peace. It requires that you love yourself, that you love others, the good and not so, that you love the ground you walk on, the air your breathe, the dog who digs up your garden and the stars that beckon infinity. Aikido’s magical techniques, its miraculous results and its use of the mysterious cosmic forces that we all possess have given it a mystical reputation, and deservedly so. It is in a class of its own among the martial arts. It has at its core a unique philosophical approach for a martial art: that the attacker must be cared for. The paradox of Aikido is that it is potentially lethal yet benevolently peaceful. Despite its real capabilities as a devastating method of self-defense, it is a system whose powerful techniques are mastered only through the pursuit of non-violence.

 

Aikido is beautiful to watch and even more rewarding to perform. To the uninitiated, Aikido is seen as a predominantly throwing and pinning art where one blends with an attack instead of clashing with it. The attacker’s strength, momentum and energy are used to redirect the attack into dynamic projections or simple, yet effective, controlling pins. All the techniques in Aikido move one’s partner in a natural manner. Because of the ethics of the art, the bends of the body and its joints are merely accentuated in a natural direction, allowing redirection and control without injury. If any minor pain is inflicted, it is merely for motivational purposes and as soon as the technique is released, any discomfort or pain disappears. Aikido’s principles and ethics are such that if we do injure someone it simply is not good Aikido. In fact, I will go so far to say, it is not true Aikido.

Aikido is based on co-operation, mutual respect and friendship. Aikido is finesse – not force. Its philosophy, ideals and ethics are inseparable from the actual training. Its practice develops a strong, yet supple, relaxed body as well as a calm, clear mind, providing an inner peace which can then be passed on to others.

 

Those who are attracted to Aikido wish to be able to protect themselves, as well as others, easily and effectively, without resorting to the use of violence. Aikido’s circular flowing techniques are fun, effective, and can be learned by anyone regardless of size, age, gender or athletic ability. Men, women and children all find Aikido appealing because its techniques are not based on pitting one’s strength against another’s. It is an art for anyone who seeks to be at peace with themselves and their surroundings.

 

As a martial art, Aikido gives one the ability to defend oneself without resorting to aggression. Concentration, awareness and focusing power are greatly enhanced while allowing for balance and calmness to be maintained in all situations. A healthy self-esteem, a clear head and a sound body are the result. This state of being is then naturally carried off the mat and into the activity of daily life.

The practitioner begins with a calm, balanced state of mind, body and spirit; in a state of peace. As an attack comes in, the Aikido practitioner, or aikidoka, maintains this state of being while adjusting and blending with the attack. The aikidoka can then redirect the attack safely away and into a variety of throws and pins while remaining fully aware of the opportunities for striking and retaliation, which present themselves within the openings created by the Aikido technique. Despite these opportunities, the aikidoka chooses to exercise the more peaceful, nonviolent resolution in completing the defense. The aikidoka can, if needed in a real life-and-death situation, perform any of Aikido’s throws and pins with severe consequences. However, because of the preferred non-violence of the philosophy, the aikidoka trains to exercise the more ethical approach of every technique’s capabilities. In the founder’s words, ‘Aikido is the loving protection of all things’. In essence, this means that Aikido is a method of protection for all beings, protection of the transgressor as well as the transgressed. In his words, ‘it is a way to reconcile the world’.

 

<Continued – Part #2>

Aikido – A Brief History – Part #2

Aikido – A Brief History – Part #2

Excerpt from : “The Elements of Aikido” by Greg O’Connor

“You and I and everything in this universe exist as a part of the endless flow of God’s love. Realizing this we recognize that all creation is bound together by the same benevolence.

To harmonize with life is to come into accord with that part of God which flows through all things.

To foster and protect all life is both our mission and our prayer, and we call our path ‘Take Musu Aiki'”. – Morihei Ueshiba

O Sensei, in explaining Aikido, often referred to the phrase take-musu aiki. Take-musu aiki means, roughly, that Aikido is the martial way of unending rebirth and rejuvenation with limitless and boundless creativity. It is misogi, purification. Through the practice of Aikido one continually renews oneself through that purification process. He felt that martial artists who only practised combat techniques were short-sighted in their true value; that in acquiring the ability to take life, they should also develop the power to give life.

He felt that winning at someone else’s cost was not truly winning at all, and that true victory was winning over oneself and one’s own demons. He came to realize that physical force could not possibly win over the power of a spirit rooted and connected to the divine spirit. Throughout his years O Sensei’s teaching of Aikido was filled with references to the divine, and how his Aikido connected him to God and revealed the true natures of both himself and the universe.

He often used references to obscure Japanese mythology with which even his Japanese students were unfamiliar. He spoke metaphorically of the sword that takes life and the sword that gives life. Literally speaking, an actual sword can be used to kill, yet it can be used wisely to protect and preserve righteousness. The impetuous and the fearful draw the sword easily. The sword that remains sheathed remains there only by the fearlessness, wisdom and strength of character of its owner. Metaphorically speaking, the sword that kills also destroys its master. The sword that gives life is used to cut through our own ego and selfishness, and opens us to the reality that we all share. O Sensei, therefore, admonished that ‘Aikido is not for correcting others. It is a tool for correcting and polishing your own mind’.

Most are familiar with the advice of Jesus Christ when he said, ‘He that lives by the sword, dies by the sword’. This is the same advice the founder of Aikido would offer. This death is not so much a physical death, but an internal one: a spiritual death. O Sensei said, ‘When an enemy tries to fight with me, the universe itself, he has to break the harmony of the universe. Hence, at the moment he has the mind to fight with me, he is already defeated.’ We refer to those that lose as such because they have indeed lost; they have lost something of importance to them, something of value. The most important thing we can lose is our sense of peace and contentment. We value our own serenity. True serenity comes from loving and supporting the world around and in us and, hopefully, having it returned in kind. In using violence, or when winning at the expense of another, we lose. We have lost our connection with universal harmony. We have lost our serenity.

Violence is an act of desperation that often has its beginnings in frustration and pain. The reliance on violence harms the one committing it as well – either immediately or ultimately. In such a situation such people have lost the ability to control themselves, and to see other options. They have lost their sense of personal power and dignity. They have lost peace. They have lost love.

If your character, personal resolve and capacity for compassion are strong enough, there is no need to use violence. One knows that violence is a knife that cuts both ways. One can choose to have the wisdom and intelligence to explore more productive, and therefore more desirable, alternatives. These alternatives should benefit all.

O Sensei realized that the people of the world needed the help that Aikido could bring; and so, in the 1950s and early ’60s he encouraged some of his students to live and teach abroad. Today Aikido can be found in nearly every country and practically every major city in the world.

O Sensei developed two dojo which remain active today. The main dojo is in the Shinjuku section of Tokyo, and is referred to as Aikido Hombu Dojo, or Aikido home dojo. It continues today as World Headquarters for Aikido. Since O Sensei’s passing in 1969, Aikido Hombu Dojo and since then The International Aikido Federation was headed by O Sensei’s son, Kisshomaru Ueshiba, who, in Aikido terms, is referred to as Doshu or ‘leader of the way’. Kisshomaru continued his father’s work at Aikido World Headquarters (Hombu Dojo) until he passed away in 1999. Today, O’Sensei’s grandson, the third Doshu, Moriteru Ueshiba, continues to enlighten the lives of men, women and children from over seventy countries.

O Sensei’s other dojo is located in the Japanese countryside town of Iwama in Ibaraki Prefecture. The Iwama dojo also contains the Aiki Shrine, or Aiki Jinja, which was built and dedicated by O Sensei to the spirit of Aikido. The Iwama dojo was very special to O Sensei for it was there that he was able to devote himself to his gardening. Working with the earth, nurturing and growing his plants provided a communication with nature that O Sensei valued a great deal. He felt that his gardening and his Aikido were intertwined. Morihiro Saito Sensei, having cared for O Sensei at Iwama for many years, is now the caretaker and chief instructor of the Iwama dojo. He also works with Aikido Hombu Dojo for its continued preservation.

O Sensei died on 26 April 1969, and Aikido dojo around the world commonly hold special remembrances on that day to commemorate his life and his gift of Aikido. His way, his Aikido, is his gift of transcendence to anyone who comes to it.

It is interesting that O Sensei never took credit for being the source of Aikido. He said he was merely allowing the divine nature of universe to move through him.

Aikido – A Brief History – Part #1

Aikido – A Brief History – Part #1

Excerpt from : “The Elements of Aikido” by Greg O’Connor

“The secret of Aikido is to harmonize with the movement of the universe and bring ourselves into accord with the universe itself. He who has gained the secret of Aikido has the universe in himself and can say ‘I am the universe’.” – Morihei Ueshiba

Aikido was created by Morihei Ueshiba, a renowned Japanese martial arts master, as a way of combining his formidable martial capabilities with his deep spiritual pursuits. Master Ueshiba was born in the small fishing village of Tanabe on the eastern coast of Japan in 1883. As a young boy he witnessed his father being roughed up by local hoodlums and he was powerless to come to his aid. Even though he was a small and sickly child, this experience added to his resolve that he would develop himself to become strong in both body and spirit. He began to study many martial arts including jujitsu, kenjitsu, jojitsu, sojutsu and sumo, as well as various other sword and staff arts. As years passed he became nationally known for his extraordinary abilities as a martial arts master. His art took many names over the early years of its development, among which were Aiki-budo and Ueshiba Ryu-Aikijujitsu.

Morihei was of small stature, even for a typical Japanese, standing just under 5 ft tall. He trained himself so relentlessly and thoroughly, though, that he became physically very imposing and extremely strong. His feats of strength became quite remarkable and well known. For example, there are accounts where he was able to move stones so large that four or five people together could not move the same stone. He also sought to forge and strengthen his spirit, and made a life-time study of the martial arts. To this day stories of his superhuman feats and almost magical powers abound. Although he was to gain a reputation for being virtually unbeatable, hewas, at the same time, profoundly troubled with the conflict that arose between his martial skills and his spiritual pursuits.

All his life, the founder was a deeply spiritual man on a deeply spiritual search. Like the majority of Japanese he was exposed to zen, Buddhism and Shinto beliefs. Shinto is a religion native to Japan and practised by most Japanese, and is also a belief system that does not negate other beliefs. Many Japanese, for instance, practice both Buddhism and Shintoism. Thus when Morihei encountered a religion by the name of Omoto-Kyo he was able to embrace its beliefs fully, and then dedicate his life to its practice.

Omoto-Kyu was founded by Nao Deguchi, a humble peasant woman, who was, reportedly, a healer and who had a gift of clairvoyance. Meeting Onisaburo Deguchi, the then current leader of Omoto-Kyo, had a profound effect on Morihei. It was Onisaburo Deguchi who told Morihei that, because of his extraordinary abilities, he should open a dojo and teach his martial art. This he did and dedicated himself to his calling, that of pursuing and combining his spiritual and martial paths.

One of the basic principles of Omoto-Kyo was the aspect of kotodama, the belief of sound being the creative force of the universe. The kotodama range of octaves, from deep to high pitch tones, could be arranged as such in chants that one could vocalize. Then, with the various vibrations generated, one could, ideally, energize the body, mind and spirit and connect it all to the entire cosmos. Morihei therefore incorporated the sounds of kotodama into his own life, practice and purification rituals. This, according to his words, was what connected him to God.

As time went on and Morihei Ueshiba’s martial abilities became quite well known he was regularly confronted by other accomplished martial artists seeking to better him. He would always easily defeat these challengers, and as years passed he became weary of them, finding no satisfaction or joy in repeatedly defeating them. One such encounter with yet another insistent challenger would bring about a profound life change for Ueshiba.

The challenger, in this case, was a naval officer. Reluctantly, Morihei accepted his challenge and invited the naval officer to strike him, using a wooden sword. Morihei easily avoided the repeated attempts to hit him, and when the challenger finally grew frustrated, tired and spent, Morihei left him and entered a nearby garden. While there he had what he described as an experience of enlightenment where he was bathed in a golden light. He said it was at that moment that the realization that ‘I am the universe’ came into him; it was then that the true meaning of budo, the martial way, was revealed to him. The revelation was that true budo was for the love and protection of all things. This brought him to the realization and solidification of his life purpose and revealed to him the path to combine his spiritual awareness with his martial method. This wisdom contributed to the further evolution of his art which would become Aikido; we may even go so far as to say that this was the true birth of Aikido. He knew then that winning at someone else’s expense was not really winning, and that the only true victory was the victory over the conflict within ourselves. This discord is the greatest adversary in our lives. The highest skill levels that can be achieved are needed to attain this victory. This, indeed, is ‘fighting the good fight’ on the most difficult battlefield.

It was some time after he had this experience that his art came to be known as Aikido. Aikido, economically translated, means the way to love and harmony with the spirit of all things. When broken down more literally ai can be translated as ‘love/harmony’, ki is ‘spirit/life force’ and do means ‘way of’ or ‘path’.

Because of the awe and reverence they felt for Master Ueshiba, his students began referring to him respectfully as O Sensei, which means ‘Great Teacher’. This is how he is referred to today by Aikido practitioners all over the world.

<Continued – Part #2>

Aikido – Demo & Presentation – JW Marriott Hotel, Surabaya

Aikido – Demo & Presentation – JW Marriott Hotel, Surabaya

by IAI (Institut Aikido Indonesia) East Java, Thursday 19 August 2010

“Move like a beam of light: Fly like lightning, Strike like thunder, Whirl in circles around a stable center.” – Morihei Ueshiba

Aikido – Demo & Presentation – JJFM Radio 105.1, Surabaya

Aikido – Demo & Presentation – JJFM Radio 105.1, Surabaya

by IAI (Institut Aikido Indonesia) East Java, Saturday 7 August 2010

“The techniques of the Art Of Peace are neither fast nor slow, nor are they inside or outside. They transcend time and space.” – Morihei Ueshiba