Professional Documents
Culture Documents
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INDICE
1, History of Japan
INDEX
1. Histoire du Japon
1.1. La priode historique tt
1.2. La Priode Yamato
1.3. La Priode De Nara
1.4. Le Heian et le Fujiwara
1.5. Le Shogunatos
1.5.1. La Priode De Kamakura
1.5.2. La Priode D'Ashikaga
1.6. La priode de l'unification
1.7. La Priode De Tokugawa
1.8. Le Japon Moderne
1.8.1. La Priode De Meiji
1.8.2. La guerre mondiale de I et les annes de l'inter-guerre
1.8.3. II la guerre mondiale
1.8.4. Le Japon de l'aprs-guerre
2. Biographie du fondateur de l'Aikido : Morihei Ueshiba.
2.1. Morihei Ueshiba Et Sokaku Takeda
2.2. Morihei Ueshiba Et Onisaburo Deguchi
2.3. Morihei Ueshiba Et Kisshomaru Ueshiba
2.4. Morihei Ueshiba Et Isamu Takeshita
3. Introduction l'Aikido
3.1. Quel est Aikido ?
3.2 La thorie de l'Aikido
3.3. Les diffrents modles dans Aikido
3.4. Les concours et l'Aikido
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1. Histoire du Japon
La connaissance moderne sur les premiers colons de l'archipel japonais a pris la
commande des rsultats des archologues et des anthropologues et des mythes du
vieux Japon. Bien que la date du premier habitant ne soit pas connue, les
anthropologues ont identifi une des cultures les plus tt au Japon comme la culture
de Jomon, cette date d'approximativement du C.A. 8000. Une culture qui chasse et
se rassemble, celle a utilis la pierre et les outils de l'os et a fait la poterie. Dans le
C.A. du sicle III, la culture de Jomon c'tait dfaite par de nouvelles personnes,
connues comme Yayoi, qui a probablement migr de l'Asie continentale. Elles ont
prsent la culture du riz, couvre de tuiles le primitif, le potier de roue, elles ont
domestiqu aux chevaux et aux vaches, et aux outils simples de fer. La culture de
Yayoi a t couverte et fondue avec plus tt la culture de Jomon.
1.1. La priode historique tt
Des histoires japonaises crites plus anciennes, sont le Kojiki (enregistrement de
vieux sujets, de 712) et le shoki de Nihon (chronique du Japon, de 720), qui inclut la
lgende sur les origines des japonais et l'attribut de la base de l'tat un empereur
de Jimmu (pour tre mitolgico) dans l'une autre lgende C.A. 660 concerne le
JINGO d'impratrice (dc 169-269), selon qui dit lui-mme la Core conquise. Ce sont
les archives qui ne fournissent pas des chroniques plus dignes de confiance de
l'histoire japonaise du sicle V.
1.2. La Priode Yamato
Au dbut du sicle III ou IV LE C.C une nouvelle culture est apparu chez la socit
de Yayoi ou du continent asiatique. Leurs ttes ont enlev les tombeaux massifs
avec des statuettes de la poterie, des armures, des bijoux, les bras, dont et d'autres
vidences elles taient des soldats. De cette culture elles ont merg rgissant du
Yamato de niveau dans la partie du sud de l'le principale japonaise de Honshu ;
elles ont exig la rduction de la desse du soleil et ont atteint la puissance politique
(apparemment la moiti de sicle IV). Mise la desse du soleil au dessus des
dit SINTOISTAS le Yamato hrditaire de l'empereur il a renforc sa position. Au
commencement, les empereurs ont rgi au moyen d'alliances avec d'autres ttes
tribales, mais dernires ont t diminues graduellement d'un systme de
classification hirarchique juridique.Ce dveloppement a t influenc par des
concepts de Chinese de la thorie de l'tat, apprise par les militaires du Japon en
Core. Le Japon a galement adopt l'criture chinoise, et prsent de la Core
approximativement dans les 538 le BOUDDHISME.
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national a essay une srie de rformes pour amliorer les conditions conomiques,
mais elles taient totalement inefficaces. Le shogunato tait dj en position
critique quand les Etats-Unis. au moyen de Matthew PERRY a forc au Japon
laisser leur politique de l'isolement en 1854.
Avec l'arrive des bateaux de Perry, le shogun Tokugawa est revenu au daimyo et
cette raison il a extrait la commande de shogunal en change de la politique
trangre. La maison impriale, pendant le long temps en dehors de la politique, a
t entoure dans la polmique, et ils "coquille eslogan de feston l'empereur,
repousse les barbares" ont t entendus bientt au cours de la discussion politique.
En le shogun 1858 affaire commerciale signe dsavantageuse avec les Etats-Unis
et plusieurs pays europens. Le chef de Tokugawa a t interrog, et les
nombreuses attaques sont devenues du samurai aux trangers l'heure d'entrer
dans le Japon. Pendant les 1864 la plupart des activistes ils ont ralis de ce que la
puissance militaire des trangers a vit son expulsion, et sont retourns contre le
changement de Tokugawa. Samurai des dominions de la satsuma, du Choshu, du
Tosa, et du Hizen a jou un rle important pour pousser de nouvelles rformes. En
1867 finalement elles ont t forces la dmission du shogun, et le gouvernement
imprial sous le jeune empereur de Meiji a t rcupr en 1868.
1.8. Le Japon Moderne
1.8.1. La Priode De Meiji
En sicle moins que demi elle a t transforme du Japon spar, fodal dans une
puissance industrialise du monde. Pendant la priode de Meiji, correspondant au
royaume de l'empereur de Meiji (1868-1912), la bureaucratie a centralis remplacer
l'quilibre de la puissance entre le Tokugawa et les dominions indpendants. Un
appel d'arme remplac l'administration militaire du samurai. Des restrictions
dans l'endroit de la rsidence et de l'utilisation ont t supprimes, ayant lieu un
exode vers edo, maintenant clbre comme Tokyo et adoptes comme le capital
imprial. Le gouvernement est concern les conseillers trangers et la technologie
industrielle et commerciale, et les intentions ducatives. Des missions officielles ont
t envoyes pour examiner les socits modernes occidentales. Adoptant le pays
riche, l'arme forte ", le Japon eslogan" seted dehors pour gagner dans une situation
d'galit l'ouest.
La stabilit gouvernementale tait cruciale d'obtenir cet objectif. En 1873 un nouveau
systme des impts a fourni des bases d'un rendement sres et a t supprim le
systme fodal. Dans 1877 l'appel d'arme dfait au samurai plus grand de rvolte
a dirig par SAIGO TAKAMORI, la figure principale dans la restauration impriale.
L'inflation a rduit la valeur des rendements gouvernementaux, et entre une politique
1881 et 1885 de deflacionista commence par MATSUKATA MASAYOSHI elle a
stabilis l'argent. L'ducation tait de base pour merger le Japon. On a commenc
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ont envoy des attaques simultanes au port de perle en Hawa, les Philippines,
hong kong, et malais. Les Etats-Unis ont immdiatement dclar la guerre, et II la
GUERRE MONDIALE a crit sa phase mondiale.
Les forces japonaises taient grand russies dans le commencement, conqurant
les Philippines, malais, Singapur, et la Birmanie. Mais l'orage est venu en juin de
1942, avec la dfaite de la marine japonaise par la marine des Etats-Unis. dans le
Pacifique. Une guerre d'usure a commenc forcer la retraite japonaise ses les
d'origine. La flotte marchande et la production industrielle japonaise se sont
dlabres et autant des industries que les villes taient les objectifs des
bombardements allis. Les manques de nourriture et de dispositions avec ont
augment les dfaites de l'arme japonaise. Le bombardement atomique
d'HIROSHIMA et de NAKASAKI 6 et 9 d'aot et des militaires sovitiques de
dclaration les 8 d'aot de 1945, taient les derniers malheurs. L'empereur de
Hirohito a particip et a command de rendre l'arme sans rserve les 14 d'aot de
1945.
1.8.4. Le Japon de l'aprs-guerre
Le mtier alli, sous la commande de MACARTHUR du Gnral Douglas, dure de
1945 1952 et a donn par des rformes de rsultat politiques, sociales, et
conomiques. La divinit de l'empereur a refus et elle a t mise d'une forme
symbolique. Le gouvernement tait democratizado, et une nouvelle constitution avec
une dclaration des droites est entre en vigueur en 1947. Les femmes ont reu la
droite la voix, la proprit et au divorce. Les titres de nobiliarios ont t
supprims, les militaires de criminels ont t punis, et une purge massive est
devenue des rightists extrmistes (et plus tard des communistes). Zaibatsu
(concentrations d'tre conomique capable) s'est dissous, une rforme de la terre a
t effectu, et l'ducation a t libralise. Dans l'art. 9 de la constitution japonaise
celle ont donn jusqu' la droite d'employer la force dans la politique trangre.
Million de soldats et de civils ont t rapatris, les manques srieux expriments
par pays dvasts de nourriture, des maisons, des vtements, et d'autres services.
Le gouvernement de YOSHIDA SHIGERU a travaill pour faire des rformes comme
l'instrument pour atteindre le rtablissement conomique. L'aspect de la guerre
corenne (1950-53) a aid ce rtablissement par les exportations japonaises
croissantes. En outre les Etats-Unis se sont dpchs au Japon pour rendre une
conclusion rapide du trait japonais de la paix. En 1951, le Japon a sign non
seulement un trait de paix mais un trait de la dfense mutuelle avec les EtatsUnis. Il a repris toute la souverainet en 1952 mais il a continu tre beaucoup
d'annes sous la protection des Etats-Unis.
De 1954 1972 l'conomie japonaise s'est prolonge rapidement ; le produit
national brut a augment un excdent 10%.Creating annuel de taux son base
industrielle, technologie concerne par Japon et machines modernes. Beaucoup
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lui srieusement. Aux douze annes, le fondateur, voyant que ceci est arriv trop
de frquence, a pris un signe la dcision : il a jur pour devenir fort tout prix et pour
expulser les offendors de son pre. En 1901 quand il avait 18 ans, il a pris son
premier a dirig des tapes pour obtenir l'ambition tellement nergique. Il est all
Tokyo devenir un grand dtaillant, en utilisant beaucoup de jours fonctionnant
comme le grossiste dans la rue et tudiant le jujutsu par les nuits dans le ryu de Kito.
Parfois il allait couter galement des discours politiques. Mais aux quelques mois la
maladie du beriberi a t dclare lui, affectant lui au coeur, et a d retourner
son house.Then qu'il a dcid d'enrichir son corps et, aprs la rcupration, il a
commenc marcher deux milles et moyennes quotidiennes. Il l'a effectu pendant
dix jours ; bientt pendant, et finalement lui vingt davantage ont commenc
fonctionner. Peu par peu qu'il a dvelopp que la force et lui physiques pouvaient
simultanment soulever deux fardos de paille de riz, quand avant qu'il ait t
incapable pour soulever un non gal. Vers les vingt annes son aspect a commenc
changer. Bien qu'il ait continu tre de la basse stature, tait plus fort que le
reste de personnes. Mais ceci ne l'a pas satisfait et n'est pas all Sakai tudier le
jujutsu de Yagyu-Ryu. ce moment-l il a t consacr aux sujets de pche et on a
t impliqu dans les problmes des limites de sa ville, portion pour les rsoudre, qui
l'ont donn certaine rputation dans la localit. En gnral un a t mlang alors
dans tant d'activits qui ont obtenu de s'inquiter leur pre.
Il tait plein de la vigueur jeune et son esprit tait unshakeable, de telle manire que
s'il y avait quelqu'un fait le double ces personnes normales, il ait fait le quadruple. Si
les autres pourraient avec 80 livres, il pourrait avec 160. Son temperament ardent a
trouv l'occasion pour s'exprimer en aides de gteau de riz de sa ville. Dans ces
aides, un grand dipper de riz particulirement cuit est dpos dans un immense
mortier ou une cuvette de terre de pierre et est frapp avec un grand tup semblable
un maillet en bois avec la tte prolonge. Un aide tourne autour du riz sans
interruption tandis qu'il est frapp, et celui-ci est transform en substance pteuse
sous la forme plate de gteau, qui est laissent frais avant de manger. Le poids du
tup, de sa manipulation difficile et de la force et de la frquence sur quoi il est
ncessaire de la grve a exig une grande puissance physique de pouvoir faire des
gteaux. Dans ces aides, de fondation pouvait concurrencer dans le commencement
quatre jeunes forts ; plus tard avec six, et mme bientt avec dix, et tous toujours ont
t surmonts. Il allait d'autres villes frapper le riz et a mme obtenu de casser
souvent le tup, de telle manire que les gens se soient vus dans la ncessit pour
rejeter l'educadamente ses offres d'aide pour faire des gteaux. Au lieu de celui il lui
a servi le th avec des ptes la manire japonaise rserve pour les invits
illustres en vue de doit il extrieur de la zone o les gteaux ont fait.
Quand la situation entre la Russie et le Japon est devenue alarmante, elle a exprim
ses dsirs d'tre fait a soud et elle tait prte dans le rgiment de Wakayama. L
elle a dmontr ses excellentes qualits dans toutes les facettes de la formation
physique, et bien qu'il ait t un soldat simple de pied a obtenu de rparer dans lui
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Quand il est arriv sa maison, son pre tait mort. Confrontant la mort de la
personne voulue davantage dans le monde, le fondateur a jur avant que son
tombeau pour laisser sa stagnation mentale, pour voluer et pour essayer d'unravel
le secret du budo. De sa vie il a chang ici normment. Parfois un s'est lev l'arrt
d'une roche et a indiqu avec pit, ou un sans interruption mis genoux vers le bas
dans un certain endroit dans le dessus d'une montagne reciting des discours
solennels de Shinto. Leurs vieux amis de la ville ont t tonns de ce changement
et sa sant mentale s'est inquite eux. Ueshiba a dcid d'tre transfr avec sa
famille ( ce moment ils taient sa femme, sa mre, et ses deux enfants) Ayabe,
arrangeant en 1920 ; il a recherch une lumire qui a illumin son coeur. Une
maison sur le pied de la montagne o le temple tait force localise a tourn sa
maison. Par recommandation de Deguchi, Ueshiba a ouvert son premier dojo dans
sa maison, connue comme le dojo d'Ueshiba Juku, o Daito-ryu aux tudiants
enseigns, dont beaucoup taient des membres de la religion d'Omoto.
Deux ans aprs, en avril, Sokaku Takeda est apparu dans Ayabe avec sa femme, sa
soeur, et son fils de six ans, Tokimune, autoritaire la force postrieure une de Daitoryu. La question dessus si Takeda il taient invits lui-mme, ou lui ont t invits
par Ueshiba Ayabe est, au moment o, indcis et les versions officielles du Daitoryu, et les sources dignes de confiance d'Aikido diffrer considrablement. Ce qu'oui
un sait est ce Takeda avait lieu pendant 5 mois enseignant aux membres du dojo
d'Ueshiba Juku, et cela, la fin de cette priode, Ueshiba a t attribu avec le dairi
de kyoju de certificat, qui crdite son statut officiel comme l'instructeur de Daito-ryu.
Takeda et Deguchi n'ont pas pris trs bien. Bien que dans aucun cas on dmontre
que la relation entre Sokaku et son tudiant plus clbre, Morihei Ueshiba, taient
tendue pendant la priode d'Ayabe. Plus dfunt Takeda est parti en septembre de
1922 ; tous les deux ils ont t vus de temps autre, bien que Takeda ait visit
Ueshiba plusieurs fois dans son dernier dojo Tokyo. Le jiu-jitsu d'Ueshiba Tokyo
a t identifi lui principalement comme un bon professeur, alors que Takeda
continuait de voyager par le tout le Japon, donnant des seminaries aux juges, aux
fonctionnaires de la police, aux fonctionnaires de l'arme, etc Bien qu'ueshiba et
Takeda aient maintenu un petit entrer en contact par la correspondance.
Encore, Ueshiba a t attribu, maintenant crdit comme le professeur de Daitoryu. En plus d'Ueshiba, ils ont reu ce diplme Kenji Tomiki, Minoru Mochizuki,
Rinjiro Shirata, et joie de Shioda. En psychologie moderne, la relation entre Morihei
Ueshiba et Sokaku Takeda ont pu tre dcrits comme en tant que "amour-haine". Il
est difficile d'numrer les faits historiques qu'ils le dmontrent, comme l sont peu
dmontrent l'oppos ; de nos jours il suit mme la discussion entre les successeurs
d'Ueshiba et de Takeda ce sujet. Cet espace libre qu'ueshiba a eu un respect
profond par les capacits techniques de Takeda, et d'autre part Takeda a considr
au fondateur de l'Aikido comme un de ses tudiants plus prometteurs.
Il est possible que le problme entre l'extrieur la personnalit exigeante de Sokaku,
de l'attitude indpendante et de la direction spirituelle d'Ueshiba, supplmentaire aux
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de mission pour sauver l'humanit. Onisaburo s'est mari avec la soeur de Nao,
Sumiko, qui a adopt le nom de la famille de Deguchi, et a obtenu d'tre la force
dynamique derrire l'augmentation explosive de la jeune religion d'Omoto. Deguchi a
flicit l'amour et la bont, a eu l'ide d'unifier la morale par la religion. Elle a rv de
la construction d'un royaume Pacifique en Mongolie au moyen de la force de
nouvelles religions, exempt des attaches des vieilles coutumes, et en vue d'unifier
l'Asie et de la fabrication prosprent elle.
Le berceau dans Ayabe, prs de Kyoto, la section d'Omoto a fleuri dans les deux
premires dcennies du sicle XX Morihei Ueshiba a fait sa premire visite l'ge
de 36 ans au centre principal de la religion, les palpeurs de la section taient dj
des centaines de milliers.
En dcembre de 1919, Ueshiba, puis rsidant dans des Shirataki-murs au nord du
Hokkaido, de la situation critique de son pre, et de son retour immdiat Tanabe
ont reu un tlgramme communiquant lui. Tandis qu'il passait le train par la zone
de Kansai, Morihei a apparemment maintenu une conversation avec un passager,
qui lui a parl l'entusiasmadamente de la religion d'Omoto, du rai des leons
incroyables de cette section, de ses prtres miraculeux, et de leur chef
charismatique, Onisaburo Deguchi. Par le problme motif qui a eu Morihei, il a
dcid de faire un arrt dans Ayabe, et a fini vers le haut de passer l plusieurs
jours. Tandis qu'il indiquait par le rtablissement de son pre, rapidement un feutre
sous le charme de l'affection d'Onisaburo.
l'arrive de Morihei Tanabe, on tait que son pre tait mort. La mort de son pre
l'est descendu dans un tat de pression ; afin d'essayer de trouver le chant religieux
d'itinraire, elle a dcid d'tre loin assortie sa famille Ayabe, au printemps de
1920.
Sous le guide d'Onisaburo Deguchi, Ueshiba a t occup dans le dveloppement
spirituel. L'enthousiasme et le travail dur de Morihei ont rapidement gagn la
confiance d'Onisaburo.
Aprs avoir appris les capacits martiales de Morihei, le chef d'Omoto, il a dcid
qu'on a enseign des arts martiaux tous les palpeurs de la religion. Deguchi
indiquait : "il y a avec moi un soldat magnifique". Par probablement ces beaucoup de
personnes vice-admiral Seikyo Asano a visit sa maison parmi elles, qui ont fourni
aux contacts valables de fondateur dans la marine et plus tard elle lui a servie
comme mentor quand elle a t transfre pour vivre Tokyo. Ceci a pris pour ouvrir
son premier dojo lui dans sa rsidence prive, le dojo d'Ueshiba Juku, o il a
enseign au jujutsu de techniques de Daito-ryu, qui avait appris de Sokaku Takeda.
La rputation d'Ueshiba s'est dveloppe constamment, et le rang des instructeurs
mdicaux, dans le petit dojo d'Ueshiba, s'est dvelopp jusqu'au niveau pour inclure
le personnel naval du port de la ville de Maizuru.Hidetaro Kubota, Yutaka Otsuki,
Sogetsu Inagaki, Gunzo Oshikawa et Yoichiero Inoue taient tous les tudiants sien.
Kubota (dont le nom actuel est Nishimura ; 6 Dan de Judo) tait ce moment-l
tudiant l'universit de Waseda et d'une figure en avant dans le domaine du judo
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suivant l'amiral : "un homme qui a fourni de grandes attaques pour assurer au
succs mon pre, aprs l'arrive Tokyo tait amiral Isamu Takeshita. Isamu
Takeshita tait toujours avec Morihei Ueshiba. Sans lui nous ne pourrions pas parler
ce moment sur le dveloppement de l'Aikido ".
3. Introduction l'Aikido
3.1. Quel est Aikido ?
L'Aikido, puisque nous avons vu, est un art martial japonais cr par Morihei
Ueshiba (bien connu comme ou Sensei ou "grand professeur"). un niveau
compltement physique c'est un art que quelque chose de jiu-jitsu mlange et
quelque chose de kenjutsu. L'Aikido est bas, pas en frappant l'adversaire, mais en
employant sa propre nergie et pour la dominer. Ce n'est pas un art statique, mais il
met une grande emphase dans les mouvements dynamiques. Une analyse plus
profonde prouve que les instructeurs mdicaux nous trouvent dans l'Aikido ce qu'ils
recherchent, un art pour l'autodfense, l'lucidation spirituelle, la sant physique ou
la paix intrieure. Ou des aspects moraux et spirituels prsents par Sensei cet
art, mettant le grand poids dans le dveloppement de l'harmonie et de la La Paz.
Thus elle continue toujours l'Aikido, bien que les diffrents modles fassent
l'emphase de la manire diffrente. Bien que l'ide d'une discipline martial que les
marques un effort par La Paz et l'harmonie semble paradoxale, est le principe le plus
de base de l'art de l'Aikido.
3.2 La thorie de l'Aikido
Il est possible d'tre dit que, d'un point de vue dynamique, les techniques d'Aikido
rationnellement sont structures. Ce point de vue a pu tre rcapitul en tant que lui
suit :
Le corps humain dans le mouvement est semblable un tourne, et quand ceci dans
le mouvement ne reste pas en position stable d'un ttradre rgulier. Cette position
de base triangulaire est la position idale pour commencer les techniques d'Aikido.
Comme un lancement du mouvement, le corps devient un tourne, selon nous ont
observ, les techniques d'Aikido devrait laisser atteindre un tat dans lequel pour
pouvoir changer le CENTRE de l'adversaire au moyen de pour possder le
mouvement sphrique autour de notre CENTRE avec l'intention d'entourage lui
dans lui et de pouvoir manipuler lui.
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Il y a vieil ceci qui ferme vers le haut les secrets du jujutsu : "quand ils poussent
toi, il rapporte, et quand ils jettent de toi, il pousse". Le talent des vieux fondateurs du
ryu de jujutsu est reflt dans des vers suivants :
L'me du saule est la douceur, cette des retours la force de vent contre lui. Si la
flexibilit et la fermet taient l'essence de la force, la formation serait beaucoup plus
facile. La flexibilit est la manire la force ; elle apprend, puis, son utilit exquise.
Ces posies illustrent le principe de la douceur. Jujutsu signifie littralement
"technique de la douceur", tandis que le judo signifie "par l'intermdiaire de de la
douceur".
Quand ces mmes concepts sont expliqus par les principes de l'Aikido, nous
disons : "VOYAGER quand ils poussent toi, et ENTRE quand ils jettent de toi". Ce
circularidad dans le mouvement diffre de la trajectoire rectiligne du jujutsu et
essaye une plus grandes varit et efficacit s'il est complet utilis comme le rsultat
de l'action entre propres forces centrifuges et centriptes du mouvement sphrique.
Par consquent, dans l'Aikido nous ne sommes pas dans l'opposition duelle avec
l'adversaire, mais cela nous avons form avec lui une unit que nous avons
commande par la force centrifuge qui coulement de nous et de la force centripte
qui vient vers nous. Quand ce mouvement sphrique reste comme l'unit
systmatique, le beau taux et le mouvement circulaire commun dehors, possder la
chose de l'Aikido apparatre alors. Par exemple, la force a conduit en faire je tourne
un dessus, dont la force de la rotation est transmise toutes ses pices, mais
simultanment elle se concentre et elle stabilise sa masse autour d'un axe (dans ce
cas-ci nous), et d'attirer ou de repousser tout ce qui touche. On observe des
exemples de ce type dans des phnomnes normaux comme des remous et les
remous.
Tout ceci nous permet include/understand le fait que les techniques de la
projection dans Aikido sont bases sur le mouvement de la hanche. L'adversaire a
entour ainsi dans une opration centrifuge et centripte de combat qu'il place lui
dans une situation instable, tournant autour de nous ce que nous sommes l'axe, le
centre, de ce mouvement circulaire, de sorte que nous soyons stables, parce que
nous sommes l'axe, et autre ceci donner retourn au ntre autour de, par l'effet de la
force centrifuge que nous produisons en tournant, avec lesquels celle-ci instable.
La plupart des techniques du joint d'Aikido ils tirent profit du mouvement normal le
mme, tant diffrents lui-mme des techniques de moi tournent autour de
l'ordinaire, qui bless les joints faisant pour les tourner dans la direction oppose de
la forme normale. "" les techniques normales sont une consquence de l'application
raisonnable des principes du mouvement circulaire et sphrique de l'Aikido.
Quand nous avons contempl au fondateur dans l'action et avons analys la relation
de ces forces que nous avons vu que les mouvements de leurs mains et de leurs
pieds de plus en plus ont labor des orbites sphriques acclres autour de leurs
hanches stables. Quand elle a maintenu un bois, leur corps et le bois ont adopt une
forme sphrique et le bois a sembl avoir la vie. Ainsi, quand nous avons form
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Aikido nous devons tudier la technique essayant d'tre comme une pyramide
quand nous sommes arrts, et comme un corps sphrique quand nous sommes
dans le mouvement. Ce corps sphrique doit tre souple, concentrant la puissance
qui contient et harmonisant les forces centrifuges et centriptes, comme une boule
en caoutchouc qui roule par une pente lanant avec l'agilit malgr les poches.
Les relations entre ces types de forces mritent d'tre tudies plus profondment
du point de vue dynamique de l'Aiki, bien que pendant la formation il soit
recommand l'apprendre pour maintenir l'tat d'"pens" et pas laiss nous troubler
par l'analyse thorique.
3.3. Les diffrents modles dans Aikido
L'Aikido a t dvelopp l'origine prs ou Sensei. Beaucoup d'tudiants dont a
tudi sous la tutelle ou Sensei ont dcid de prolonger leur connaissance d'Aikido
ouvrant leurs propres dojos. A eu, entre autres, la nature dynamique de l'Aikido, le
Sensei diffrent ou les tudiants ont interprt leur Aikido de diffrentes formes. Ainsi
les modles diffrents d'Aikido ont t soutenus. Chaque modle a ses propres
caractristiques, mais tous sont bass fermement sur les concepts de base que le
fondateur de l'Aikido a donns pour celui-ci. Le subordonn un ne doit pas
considrer le suprieur ou tout autre, mais que chaque individu doit trouver un
modle qui adapte lui mieux ou elle. Les facteurs externes, comme la situation
gographique, peuvent naturellement tre des limitations qu'aikikai comme Hombu
(vraiment le bureau principal) sait. Ce classique Aikido comme a t enseign par
Ueshiba, aujourd'hui il est dirig par la base d'Aikikai est dirig par dont le fils ou le
Sensei, Doshu Kisshomaru Ueshiba. Il y a plusieurs diffrents organismes qu'ils
enseignent ce modle d'Aikido comme l'U.S. Air Force et l'ASU (aux Etats-Unis) et
le BAF (au Royaume-Uni).
Iwama, modle qui enseigne puisque Morihiro Saito , un tudiant de ou un Sensei,
dans la ville d'Iwama il met l'emphase dans la relation entre le taijutsu et la
connaissance des mouvements du jo. Ce modle d'Aikido reflte l'art du fondateur
comme il l'a approximativement enseign entre les annes de 1946-1955 et le
nombre de techniques est plus grand que ceux qu'enseignent l'heure actuelle le
dojo d'Aikikai Hombu.
La socit de Ki, aussi bien connue comme Shin Shin Toitsu Aikido (Aikido qui
coordonne l'esprit et le corps), fond 1971 par Koichi Tohei un tudiant 10 donne de
ou Sensei, dont par demande ou Sensei, a pris l'Aikido aux Etats-Unis. en 1953. La
socit du Ki considre l'utilisation du Ki, non seulement importante dans les
techniques mais dans la vie quotidienne d'tre veilleur de nuit dtendu et dans des
situations de tension.
Kokikai est un modle fond par Shuji Maruyama Sensei, est particulirement lisse
et met l'emphase dans la loi "de l'effort minimum pour l'effet maximum".
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Tomiki Ryu Aikido a t fond par Kenji Tomiki, le grand judoka que Jigoro Kano
(le fondateur du judo) a envoy Ueshiba pour apprendre Aikido. L'approche
principale de l'Aikido Tomiki est le kata (elle forme) ce des marques un effort en
enseignant et en capturant les principes de l'Aikido. L'Aikido Tomiki ramne
l'importance au concept de Ki, et cependant il a dcid de se concentrer dans le ct
physiologique de l'Aikido.
L'Aikido YoShinkan met plus d'emphase dans l'utilisation de l'Aikido comme la
mthode d'autodfense, et moins dans les lments les plus sotriques ou les plus
philosophiques.
Modles
* Aikikai
* Iwama
* Ki (Shin Shin Toitsu Aikido)
* Kokikai
* Seidokan : Seidokan est Shin semblable Shin Toitsu Aikido. Le fondateur de
l'institut de Seidokan tait M. R Kobayashi, tudiant de sensei Tohei
* Tomiki
* YoShinkan
3.4. Les concours et l'Aikido
Souvent un indique que l'Aikido n'a pas des concours. C'est ainsi parce que le
fondateur de l'Aikido (ou de Sensei Morihei Ueshiba) a pens que la concurrence
tait incompatible avec l'Aikido, qui ne signifie pas que tout le monde ceci d'accord.
Un modle populaire, comme l'Aikido Tomiki, a la concurrence. Bien qu'une partie de
la principale du modle ne soit pas considre. Cependant, la majeure partie de
l'Aikido qui l'est enseign n'a aucune concurrence. En outre la formation Aikido,
comme sur les coles avec des concours, est base sur un systme de coopration,
au lieu dedans d'un systme de nature concurrentielle entre tous les deux, celui qui
en principe sont dfendus (des tores) et celui que l'attaque lance (uke), travaillant
comme des compagnons et essayant de optimiser l'exprience de l'autre.
Cette "socit d'opration" est galement ncessaire :
a) Afin de diminuer les dommages en pratiquant les techniques d'Aikido
(potentiellement dangereux).
b) pour dvelopper la capacit des deux compagnons pour "recevoir l'ukemi",
dtendant et pour tre capable pour prendre avec le soin bien-pris de la
"chute" ou pour rester dans une situation martiale.
3.5. La pratique dans le seiza
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La rponse simple est "si '". Une anne dans le karat, Tae Kwon , ou Kempo et toi
pourras combattre probablement bien meilleur cela avant ; et si nous considrons
qui a besoin d'une anne du moins avant que tu te sens suffisamment confortable
avec les techniques d'Aikido, imagnate pour l'employer dans l'"vraie vie."
Bien que la rponse complexe soit "pas", dans le sens que je ne crois pas que
personne parfois peux se sentir comme un "professeur" dans un art.If qu'il , puis ou
elle a a laiss le progrs ou l'art est trop simple.
Dans l'autobiographie de Funakoshi tu restes avec le sentiment duquel elle ne s'est
jamais sentie en tant que "professeur" bien que soit considr comme ainsi.
Une vieille histoire peut en clarifier la philosophie qui doit s'appliquer quand les arts
martiaux tudient :
Un jeune garon a voyag par le Japon recherchant l'cole d'un artiste martial
clbre. Quand l'entrevist avec le sensei est arriv au dojo :
"quels souhaits de mon '" le professeur ont demand.
"je veux tre son tudiant et obtenir d'tre le meilleur kareteka de la terre", le garon
rpondu.
"combien de temps je dois tudier"
"Dix ans au moins", le professeur lui a rpondu.
"Dix ans il est long temps", parl en arrire le garon.
"et si tude deux fois plus de duro que tous ses autres tudiants"
"vingt ans", le professeur a rpondu.
"vingt ans, et si je pratique jour et nuit pourtant mon effort"
"trente ans", c'tait la rponse du professeur.
"comment c'est que toutes les fois que je dis lui que je travaillerai plus de duro, il
indique moi que j'ai besoin de plus de temps" le garon demand.
"la rponse est simple. Quand un oeil est aveugl dans un objectif, seulement avec
l'oeil gauche est l'itinraire ".
3.9. Aikido martial ou d'autres arts ?
La rponse cette question est trs subjective, des tudiants de n'importe quel art
martial tendent favoriser au sien l'excdent tout autre (bien qu'elle tudie
galement l'autre art martial).
Il y a beaucoup de diffrences mais il y a les mmes bonnes raisons d'tudier
n'importe quel art martial, comme par l'autodfense, la croissance ou l'lucidation
spirituelle, la sant physique, la confiance en soi ou tout autre. Les diffrents arts
martiaux, et les modles gaux dans un art martial, insistent pour diffrents aspects.
Sur ce que truely il dpend est de ce que tu veus enlever d'un art martial. Mme
avec cette distinction, c'est toujours une question trs subjective, peut-tre autant
que l'asi devait toujours amliorer ':It le meilleur Aikido qu'un autre art martial, est-il
pour le mon '? ; celui-ci seulement peut tre rpondu par l'individu qui devient la
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parler des tudiants les plus gs et pour possder des instructeurs : "il guident
l'esprit de votre adversaire, son corps il seguira '". C'est possible simple si d'abord
nous include/understand l'esprit de l'adversaire.
4.3. Il respecte le Ki de votre adversaire
On est une prolongation simple des principes mentionns. L'attaque d'Uke a les
lments diffrents de la direction, de la vitesse et de l'intensit, qui doit tre
identifie. Une fois qu'identifis, les tores doivent se dplacer en harmonie avec ces
lments pour obtenir une technique russie. En leur livre, "Aikido et la sphre
dynamique", Oscar Ratti et Adela Westbrook dfinissent les mouvements d'Uke et
de tores, dans les phases tt d'une attaque comme des mouvements de
convergence. Le but du dfenseur est de se dplacer en harmonie avec de l'nergie
d'Uke, la menant un circuit de neutralisation, un mouvement par trs normaux luimme qui disparaissent l'nergie de l'attaquant sans endommager, parce que le
succs est bas dans l'interfrence de l'nergie de l'attaquant. Un tel type de
mouvement n'est pas possible si d'abord nous n'identifions pas le Ki d'Uke et nous
respections lui.
4.4. Ponte au lieu de votre adversaire
Dans "Aikido avec Ki", Koretoshi Maruyama, chef d'instruction actuel de la
socit l'international de Ki, crit : "mme si tu penses que quelqu'un est confondu,
d'abord il essaye de comprendre son avis. Tu dois ponerte dans son endroit ".
Colocndote au lieu de quelqu'un, tu dveloppes une comprhension diffrente de
sa sa motivation et le point de type de view.Such de comprhension laisse rduire
une situation potentiellement explosive tu, liminant la ncessit d'un argument
physique. Si une attaque apparat, l'excution d'une technique d'Aikido, implique
typiquement pour remplacer le centre des tores par le centre d'Uke. Being a
considr qu'uke lance le mouvement d'attaque, des tores dveloppera une
technique dans laquelle il obtient d'tre le centre du mouvement, menant l'nergie
d'Uke dans ce processus.
4.5. Elle agit avec confiance
Si les tores a suivi les quatre premiers principes, dvelopperait la technique sans
hsitation simplement. Si les tores manque du vacillate de bidon de confiance, qui
drangera l'harmonie de l'nergie attaquante et de la conduction des tores, la
technique peut obtenir d'tre avorte. Couvrira de chaume, dans "Ki : un guide
pratique pour occidental ", dit quelque chose mieux : "rayonner les choses dans
votre esprit rapidement et reljate sachant compltement qu'il est fait".
4.6. Center/hara
L'un centre (le physicien et le martial) est seulement moiti du corps. Situ dans
l'abdomen (hara), il sert comme le source/approach comme Ki et comme le point
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comme quilibre quand les techniques sont excutes. Essayer de soulever quelque
chose loin de toi directement, et plus tard elle essaye de soulever le mme objet
quand il est sous le sien, est beaucoup plus facile quand elle est au l'"centre",
droit ?. Pour maintenir une connaissance de son centre et de celui de son
compagnon des causes de formation que les techniques d'Aikido sont faisables sans
faire la force.
Tous ces principes ont des applications et la signification diverses. Le concept qu'un
Aikidoka confre au commencement un de ces principes, peut changer plus tard,
quand compte d'occurrence de l'existence d'autres formes pour focaliser une
certaine situation. L'Aikido est une manire dont, quand une porte est ouverte, nous
pouvons trouver d'autres o choisir et une partie de ces portes peut nous rendre de
retour l'one.Nevertheless original qu'elle ne semblera pas nous la mme que
nous avons crois dans la premire occasion.
5. Rgles du comportement dans la classe
5.1. Le rituel devant la classe
Fondamentalement le rituel qui devient avant que la classe se compose runir aux
tudiants faits se mettent genoux (seiza) dans le dojo. Sensei entre et il se met
genoux vers le bas. Tous saluent traditionnellement vers le Kamiza (un Sensei ou
une photo et/ou une criture qui reprsente le kanji) dans le dploiement. Plus tard il
est salu au sensei. vident ce rituel changera des dojos d'autres, raison pour
laquelle nous devrons s'adapter au rituel de chacun.
La signification de ce rituel est base sur le respect traditionnel du Japonais ; avec
ce rituel avant que la classe une doive attribuer l'honneur, et respect au fondateur et
au sensei qu'il t'enseigne, et consacre son temps et sa connaissance toi, qui a
beaucoup de valeur. Peut-tre mais quelqu'un est demand : bon, le temps qui
consacre le sensei le paiement moi, porqu que je dois faire tout qui rituel. La
rponse est trs simple : les leons que le sensei te donne votre n'ont pas le prix.
5.2. La salutation et l'utilisation des limites japonaises
Beaucoup d'aikidokas pense qu'il est important de maintenir les traditions de l'art,
pour garder galement leur intgrit et comme forme partir de respect leur
fondateur et sensei.
Les coutumes universellement observes doivent maintenir le respect leur
professeur faisant la salutation, et la parole "aux shimas d'Onegai" aprs classe,
aussi bien que pour saluer leur compagnon de la formation (before.and.after chaque
technique). Quelque chose qu'elle doit considrer trs est que la salutation est un
signe d'humilit, et aussi ainsi ce doit devenir, ne sert pas de n'importe quoi ce faire
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contre-coeur. L'artiste martial (non seulement aikidokas) doit tre humble, et pas
vanterie de sa connaissance, sans tre suprieur cru au reste des personnes pour
avoir ces la connaissance, et maintenir toujours le respect avant ses ressemblances.
La connaissance qui peut acqurir un artiste martial, et en bton un Aikidoka, sont
beaucoup d'et trs dangereuse, raison pour laquelle il est ncessaire d'agir avec la
connaissance de cause et sachant cela les techniques qui sait peuvent mettre dans
le danger srieux les vies d'autres. Par tous elle l'"formation de l'humilit" commence
dans le minimum, que c'est la salutation aux compagnons de formation, au sensei,
etc. ; si on commence n'accomplit pas cela si simple, le plus complexe que moi ai
expos avant volont sois impossible faire.
D'autre part, les dojos insistent pour employer les termes japonais dans la
dnomination des techniques et des salutations, ou autre agit, et d'autres laissent
parlent pendant qu'il satisfait toi. L'utilisation japonaise de la limite est une
technique qui est employe dans beaucoup d'arts martiaux traditionnels (karat,
judo, etc) comme des moyens d'talonnage, pour la comprhension entre les
instructeurs mdicaux d'un art martial, si nous ne l'accomplissions pas et chacun
appelle pendant qu'il veut aux techniques, nous verrons dans un chaos des
techniques sans dnomination commune, et la difficult postrieure de l'analyse des
techniques, par des professeurs de diffrents pays, parce que pour analyser une
technique d'abord nous devons savoir ce qui est celui que nous allons analyser.
5.3. L'utilisation et la manipulation d'une arme
Quelques dojos font presque exclusivement la formation avec Jo (bois court), autant
(couteau), et Bokken (pe en bois) ; les trois bras principaux d'Aikido. Nanmoins,
le but de l'Aikido n'est pas d'apprendre utiliser des bras, mais par d'autres causes.
Mais avec tant d'tudiants dans un mme emplacement avec des pes a trs affil,
certaines manires de conduite par des raisons de scurit a d tre dvelopp.
Pour cette raison quand l'instructeur mdical part le dojo ou la ncessit est fini
une technique pour garder les pes dans les caisses est vidente. En fait, une des
excuses les plus communes devenir implique dans un combat tait qu'on avait
battu lui avec son cas l'autre une fois produit. En outre quelque chose trs
importante ne doit pas jouer avec les vrais bras, et par ducation l'un ou l'autre avec
ceux de la formation (ceux du bois).
Il y a plusieurs raisons de la formation des bras dans Aikido :
D'abord, les mouvements d'Aikido drivent des mouvements de l'pe et du jo. Il y a
donc une raison historique de l'tude des mouvements des bras.
En second lieu, il est utile pour l'tude du concept de Maai (distance) possder la
formation des bras.
Troisimement, beaucoup d'avant-postes techniques d'Aikido ont la dfense contre
l'arme. Afin de s'assurer que de telles techniques peuvent tre pratiques srement,
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il est important que les tudiants sachent pour attaquer convenablement avec des
bras, et dfendre contre de telles attaques.
Diviser, tre souvent les mouvements et les techniques importants d'Aikido qui sont
dmontres plus clair avec des bras que sans eux.
Cinquimement, la formation des katas des bras est une forme facile
include/understand les principes gnraux du mouvement d'Aikido.
Siximement, la formation des bras peut ajouter un lment de l'intensit la
pratique de l'Aikido, principalement rellement des dfenses contre des attaques
d'arme.
Septime, la formation avec des bras fournit l'Aikidoka l'occasion de se dvelopper
un type de sensibilit des mouvements et des actions de d'autres.
En conclusion, la formation avec des bras est un excellent itinraire pour apprendre
les principes qui rgissent les lignes et la dfense d'assaut. Toute la technique
d'Aikido commence par la sparation au dfenseur de la ligne d'assaut crant une
nouvelle ligne pour l'application d'une technique d'Aikido. Le fondateur toujours dit :
"ceux qui pratiquent Aikido, si maintenir un saber, doivent le manipuler selon les
techniques du saber d'Aikido, et si elles maintiennent une canne, selon les
techniques de la canne d'Aiki. Un saber ou un bois est une prolongation du corps, de
sorte que si tu ne peus pas le manipuler aimer quelque chose de vivant, tu n'aura
pas appris l'Aikido vrai ".
6. La formation d'Aikido
La pratique de l'Aikido commence du moment qu'il entre dans le dojo. La manire
de former Aikido a les choses en commun avec le travail du saber. Dans l'art du
saber, du commencement du combat une distance d'environ deux mtres en ce qui
concerne l'adversaire reste toujours. Dans Aikido, bien que tu ne prennes pas un
saber, tu maintiens galement pour rayonner l'adversaire jusqu' ce que la distance
entre toutes les deux soit avantageuse pour toi. Nanmoins, la manipulation du
possder le saber de l'Aikido est base sur la technique de l'avance du corps en
forme oblique, quelque chose de diffrent de la technique utilise dans le sport
japonais moderne Kendo.
Les apprentis doivent faire un effort d'observer les coutumes de chaque dojo et de
les faire. Dans presque tous les dojos il est fait sur commande pour saluer quand on
entre et il part du dojo. La seule forme progresser dans Aikido est avec une
formation rgulire et continue.
Le assistance n'est pas obligatoire, mais ils dix prsentent que les arrts pour
amliorer dans Aikido, est ncessaire pour pratiquer au moins deux fois la
semaine. En outre, dans la mesure dans laquelle l'Aikido fournit une manire de
cultiver l'autodiscipline, une telle autodiscipline commence par le assistance rgulier.
Sa formation est sa propre responsabilit. Personne ne va la prendre de la main et la
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d'Aikido sans atemi ( moins que le compagnon ne lisse pas sa force pour pouvoir
faire la technique). Par des causes de scurit, souvent l'atemi est omis pendant la
pratique, puisqu'habituellement il est douloureux.
Mais il est ncessaire de se prolonger sur un mme un ; n'importe comment dur tu
tudies, si tu t'accroches votre moi, tu ne pourras pas dvelopper vos qualits.
Deuximement, le budo sert rpondre n'importe quelle attaque, dans n'importe
quelle direction et tout moment. Si seulement ceux-ci prparaient pour rpondre
un adversaire rien autrement, et pas d'autres, deviendrait un combat simple. La
base de n'importe quel exercice dans le budo se compose d'une position dans la
garde impntrable et un esprit unremovable. Ainsi, les instructeurs mdicaux
d'Aikido devraient tre toujours combattre-prts, sans le besoin d'tre observation de
l'tat ordinateur conscient et sien autour.
Troisimement, bien qu'assez la pratique srieuse soit sacrifie, si la discipline du
budo sans sjours faibles devenants, la fin peut tre atteinte un tat
authentiquement joyeux. Certains pensent qu'il y doit souffrir tandis qu'elle tudie, et
ne sait pas que l'tude vraie est toujours agrable. Nous concentrant pour viter de
faire des dommages nous nous pouvons apprcier les sessions de pratique.
La quatrime rgle est lie l'assimilation des techniques. Les milliers d'Aikido
includes/understands de variations de techniques, et quelques tudiants tendent
accumuler plus de quantit que la qualit, mais quand ils observent vers l'intrieur
qu'ils font l'expos dont ils n'ont appris rien et ils perdent l'intrt. Car les techniques
ont des variations innombrables, dans lesquelles les instructeurs font toujours
l'emphase la naissante est dans l'importance de l'"rptition". Quand tu pratiques
une technique de base maintes reprises tu extrmit la dominant vers le haut et
alors tu peus avec le service relatif manipuler ses variations, parce que tu connais la
base, la variation est peut-tre un petit dplacement.
Quand le fondateur est all pour la premire fois Tokyo, un de ses tudiants
appliqus tait davantage amiral Isamu Takeshita. Elle a not toutes les techniques
qui ont appris, cela a ajout plus de deux milliers, bien qu'aient t beaucoup plus, et
elle ont t suspendus parce qu'elle ne pourrait pas n'en faire aucune bien d'elles.
Aprs plusieurs jours de rflexion soigneuse il included/understood la signification du
conseil qui l'avait donn au fondateur : "tu devrais tudier en utilisant pendant qu'il
base les exercices poss". Il a mis dans la pratique le conseil et il pouvait apprendre
que les techniques jaillissent ainsi qui mme pourraient dominer ceux qui pas encore
eu enseign lui. Ceci est employ pour n'importe qui, il ne concerne pas l'ge ni la
chose ou le desmaado maladroite qui peut tre : le secret progresser est dans la
rptition des exercices de base.
Les cinquimes rgles se composent ne pas aller lencontre la nature, vitant les
excs dans n'importe quelle circonstance. La clef est la modration. Par trs petit qui
est l'excs, tout l'quilibre du corps sera affect. Les jeunes et vigoureux instructeurs
mdicaux tendent penser qu'ils ne seront pas efficaces s'ils ne dveloppent pas sa
force, la chose qui n'est pas une vrit, parce que ce qui fournit la force vraie est la
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avec les paules tombes ou l'pine tordue comme la suite des maladies
prcdentes, dont l'tat a t corrig compltement aprs une anne approprie de
pratique d'Aikido.
Troisimement, les mouvements sensibles d'Aikido amliorent l'irrigation
sanguineous dans tous les joints du corps et stimulent convenablement quelques
muscles internes qui ne sont pas utiliss habituellement. Par exemple, quand il est
march dans Shikko ( la promenade des genoux) les orteils se dplacent et ils se
plient obligatoirement. En tant que majeure partie de personnes actuelles elle utilise
les chaussures, cet exercice d'utilisation de muscle que peu utilis est salutaire pour
la sant.
Dans les techniques de base de la commande (par exemple, Ikkyo, ou Nikyo) les
muscles internes sont stimuls, de sorte que les instructeurs mdicaux avans
d'Aikido aient tous les muscles, les internes et externes, dvelopp bien et aussi
lastique comme boule en caoutchouc. Le fondateur a dit que les exercices des
joints dans les techniques de commande ont comme le but de dgager "la poussire
accumule" dans elles.
Dans Aikido, les techniques spcifiques appliques diffrentes parties du corps
sont lies ncessairement la totalit. Il n'y a aucune technique dans laquelle la
force est employe radicalement, mais ce dans les tous plein esprit tout le corps, de
la tte sur les pieds, et en cela est le secret de l'Aikido comme le bienfaiteur de la
sant corporelle.
Pour exercer le corps cette manire, avec la modration, produira sans aucun doute
une plus grande sant, mais il n'est pas ncessaire d'oublier que l'Aikido est un budo
et pas un programme de l'entretien physique, et que l'avantage qui fait rapport la
sant obtient seulement s'il pratique ainsi comme le budo.
7. Philosophie
Comme nous savons, la philosophie est un aspect de plus important dans l'Aikido,
qu'elle tait ainsi et pendant qu'elle aimait son fondateur elle. Quelque chose qu'il y
doit considrer trs est qu'un art martial sans philosophie n'est pas un art martial est
une mthode de combat, comme peuvent tre la boxe, le plein contact, etc La
philosophie diffrencie les arts martiaux des mthodes de combat. Car nous voyons
plus en avant Ueshiba essay pour crer un itinraire qui est arriv au del de
l'autodfense, voulue un itinraire qu'elle a unifi aux personnes comme une famille,
et qui a fait pour s'intgrer ces gens avec l'univers de sorte qu'elle soit partage en
commun et elle voit le reste des personnes comme une partie dont de cet univers
tous nous sont des membres, et dcouvrir donc le plus fondamental dans chacun
l'tre humain : son tat de membre d'une TOTALIT, et pour cette raison nous
devons tre au-dessus de la discorde, d'enemistad, de la violence, de haine, etc., et
au moyen de la pratique de l'Aikido d'obtenir d'tre les gens Pacifique, et amical
avec nos ressemblances qui font partie de nous ourself. Il y a quelque chose trs
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Pour gagner des moyens de gagner l'esprit dans la discorde qu'il y a chez toi.
Obtenir ceci est accomplissent une mission qui t'a t confie.
Ce n'est pas une seule thorie. Practcalo et toi recevras la grande puissance de
l'unit avec la nature.
Tu n'observes pas les yeux de votre adversaire, ou votre esprit sera absorb par ses
yeux. Tu n'observes pas son saber, ou seras coup par lui. Tu n'observes pas lui,
ou votre esprit se distraira. Le budo vrai se compose cultiver la manire d'attirer le
nombre entier d'opposition vers toi. Tout ce que je dois faire doit rester du pied de,
pour.
tre mme des dos votre adversaire, est suffisant. Quand il attaque, frappant, il
sera bless se avec sa propre intention de frapper. J'ai un ans avec l'univers et je
ne suis rien autrement. Quand je me tiens, il se sent attir vers moi. Avant
qu'Ueshiba de Aikido l ne soit ni temps ni aucun espace, seulement l'univers ainsi
et comme il est.
Pour Ueshiba de Aikido il n'y a aucun ennemi. Si tu penses que le budo signifie pour
avoir des adversaires et des ennemis, et pour tre fort et pour les dmolir, ces
errons. Il n'y a aucun adversaire ennemi ni pour le budo vrai. Le budo vrai doit tre
un avec l'univers, c'est--dire, tre uni au centre de l'univers.
Dans l'Aikido il est le ncessaire d'avoir une mentalit sur la montre la La Paz
entre tous les tres humains et pas dsir d'tre fort ou de pratiquer seulement pour
dmolir l'adversaire.
Quand quelqu'un me demande si les principes de mon budo Aiki sont extraits de la
religion, je leur rponds que non. Les principes de mon budo vrai illuminent aux
religions et elles aide pour se perfectionner.
Dans l'Aikido nous avons command l'esprit de l'adversaire avant pour galiser
faisons lui dans l'avant, c'est--dire, nous l'attirons vers notre intrieur. Nous avons
march par la vie de cette capacit d'attraction de notre esprit et avons essay de
reconstituer une vision globale du monde.
Le budo vrai est la protection affectueuse de tous les tres avec un esprit de
rconciliation. La rconciliation signifie pour permettre le consumation de la mission
de chacun.
Nous pouvons dire que l'Aikido est une manire d'effrayer des dmons avec le
sincerity de notre respiration au lieu de avec l'pe. C'est, pour tourner le monde de
malintencionado le monde de l'esprit. C'est la mission de l'Aikido.
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Dsirer que les bonnes gens coutent la voix de l'Aikido, ne cesse pas de corriger
aux autres, mais de se corriger lui-mme. C'est l'Aikido. C'est la mission de l'Aikido
et celui-ci devrait tre vous.
7.4. Masakatsu Agatsu : La victoire vraie est la victoire sur elle-mme
Une ncessit apprennent d'abord se commander elle-mme avant l'essai
d'harmoniser et commander d'autres. Sans bons quilibre et commande de luimme, on ne peut viter aucune attaque, ni applique une technique efficace. C'est
au moyen du contrle automatique qu'on peut apprendre apprcier une vie
harmonieuse de modle.
Izu et Mizu : Ces deux mots sont recueillis dans les travaux mtaphysiques des
religions Omoto et Shinto, et sont lis la thorie du Kotodama, selon les travaux
d'Onisabruo Deguchi, de presented/displayed dans le livre "Morihei Ueshiba, le
fondateur d'Aikido" de Doshu K. Ueshiba Sensei, Izu est le mot qu'il indique
l'univers actuel, tout inclus dans le principe de la dit. Considrant que Mizu est un
mot qui est employ pour dnommer l'opration de ce principe de dit en ce
monde. Les bruits dans la thorie du Kotodama et avec les concepts de Yang et de
Yin sont des deux associs.
"l'itinraire de l'cho de la montagne". Celui-ci est une figure difficile dfinir
clairement, particulirement puisque rarement il est employ par les professeurs
d'Aikido. L'cho des rptitions de montagne auxquelles le mme rai de chose qui a
l'origine cri. Dans O-Sensei "l'itinraire de l'cho de la montagne" semble tre
quelque chose de semblable au concept d'AIKI, dans le sens de rpondre ou
s'ajuster sur n'importe quelle situation, et traite chaque rencontre comme si en
dehors d'un nouveau et compltement frais vnement. Li cette une figure du
vide de l'cho avant que quelqu'un il crie lui, du fait qu'un cho diffrent ne fait
aucune distinction entre bavard, des langues, ou du volume du message. Une autre
interprtation possible ou une ombre a pu tre le fait que les rponses d'cho
toujours et produit lui svp la visite.
Le pin, le bambou et la prune (sho, chiku, bai) sont les figures utilises comnes
dans la culture populaire japonaise. Ils sont des symboles prospres :
Le pin est longvit et patience, puisqu'il est toujours vert, et vit long temps.
Le bambou est flexibilit et force, quand il se plie dans le vent ou sous une boule de
neige, mais n'est jamais cass.
La prune est la prune japonaise, celle est premire dans la floraison gale avant cela
la cerise. La prune fleurit mr dans le fruit de l'ume, cette pice et est connue
comme un traiter-tout dans de potage de poulet.
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avec lui trois mondes : le vrai, le spirituel, et celui des dieux. L'Aikido recherche ceci
sans interruption.
Le centre du dynamisme universel se compose de 75 bruits. Chacun de ces bruits
obit trois rgles : triangle (Iku-musubi), cercle (Taru-musubi), et place
(Tamatsume-musubi).
Kotodama , ou, ou, et, est, montre l'esprit de Dieu de fondation (nonKami de
nonKatachi de Kuni), celui avec Dieu gris (nonKami de Toyokumo), ils a cr les
fonctions des cinq dieux.
Quand les huit puissances agissent rciproquement celle avec l'autre, les lgres,
les pures, cieux d'augmenter, et plus lourd, les impurs, chute la terre. Toutes les
fois que Cielos et la terre agissent rciproquement, les fonctions tombent la terre,
l'augmentant.
sto a t fait par Dieu Tamatsume-musubi. Les trois lments d'Iku-musubi, Tarumusubi, et Tamatsume-musubi, influenant le processus, l'univers s'est dvelopp et
continue aujourd'hui accrotre. Aiki est cette interaction et emploie le kotodama. Il est
un esprit, quatre mes, trois lments, et les huit puissances.
Un, deux, trois, quatre, cinq, six, sept, huit, neuf, dizaines, cent, milliers, million, et le
grand Mitama de tous ces mots reprsente un esprit, quatre mes, trois lments, et
les huit puissances. Le sensei d'Ueshiba jamais n'a before.and.after laiss le recite
ces mots dans son discours solennel la pratique d'Aikido de nous enseigner
prsenter nous dans l'univers. Pour le faire ainsi, nous pouvons faire les
techniques qui font aux trois lments vidents dans le vrai monde. Pour souhaiter la
La mondiale Paz, le sensei d'Ueshiba a toujours prch que les tres humains sont
galement une partie de l'univers.
7.5.1. Les Trois lments
Le sensei d'Ueshiba a indiqu nous dans son Dobun que les trois lments sont
gaz, liquide, et solide. Aprs avoir tudi ceci pendant le long temps, je suis apparu
avec mon interprtation de sto. Je pense que ces trois lments sont trois phases.
Quand ou Sensei a indiqu le gaz, il a signifi pour harmoniser votre respiration avec
celui de votre adversaire. Le liquide indique que tu dois absorber la force de votre
adversaire. Le solide implique que tu dois employer votre respiration et excuter la
technique. En d'autres termes, dans le gaz nous devons diriger vers notre adversaire
avec notre Ki. Dans la phase du liquide nous devons tre unis notre adversaire.
Dans la phase du solide graduellement nous avons appliqu les directions
souhaites pour accomplir la technique.
7.5.2. Les Quatre mes
Historiquement au Japon t elles ont identifi quatre aspects spars des fonctions
du mitama. D'abord c'est Kushimitama, ou les cieux, que la lumire donne toutes
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les choses pour purer son KI. La seconde est Sachimitama, ou la terre, que
gnreusement il donne et jamais il n'attend rien dans le retour. Les capitaux et
l'Aramitama courageux, ou le feu, sont indispensables pour n'importe quel type de
dveloppement. Le Nigimitama harmonieux est l'eau qui peut couler par n'importe
quelle partie de la terre.
7.5.3. Les Huit Puissances
Les huit puissances toujours sont opposes celle de l'autre. Elles se dplacent et
elles arrtent la force, elles se dissolvent et elles crent la force, elles jettent et elles
dtachent la force, elles unissent et elles sparent la force, elles travaillent
activement dans l'univers pour maintenir la vie et la terre. Celui-ci est galement
chez nous, puisque nous faisons partie de l'univers et nous avons un univers dans
nos corps. C'est une analogie du Ken-Zen-Ichi-Jyo, la tactique de l'pe qui ont t
crites en sicle XII. Dans Ken-Zen-Ichi-Jyo nous apprenons que si un adversaire le
donne son attaque au 100%, elle doit recevoir O% de l'attaque. Si elle le donne
alors 90% elle le reoit avec 10. 80-20, 70-30, 60-40, 40-60, 30-70, 20-80, 10 90,
0-100. Je crois que le sto est beaucoup plus facile de comprendre que les
dfinitions donnes prs ou sensei. Si nous trouvions 100% avec 100% que nous
avons fini un 50-50 et nous il ne produit pas la fonction souhaite nous.
Le feu et l'eau sont deux exemples de base des puissances opposes. Le feu coule
naturellement verticalement, tandis que l'eau coule horizontalement. L'eau s'teint le
feu, et le feu vapore l'eau.
Beaucoup de gens demandent l'Aikido par rapport une religion. Je ne crois pas
aux religions parce que je sais que l'histoire a vu beaucoup de conflits entre les
religions qui ont caus de grandes batailles. Cependant je crois en Dieu du feu et
Dieu de l'eau. Celui est ce concept simple que je crois que le peuple dans le monde
entier pourrait venir pour soutenir.
Respirer correctement est fondamentale pour employer ces forces efficacement.
Tome une respiration quand il prononce , ou, ou, et, I. Trata que votre corps
apprend respirer le kotodama, et non votre cerveau. Le faire de ce fait n'exigera
pas de lui des ordres de son cerveau de se dplacer rapidement.
Dans Aikido, zro (ou rien) sont ncessaire plus du temps. Kokoro (coeur et esprit)
est une chose tandis que Ki est une autre chose. Beaucoup de gens pensent
qu'elles sont identiques, mais ne sont pas lui. Le coeur et l'esprit demeurent pendant
votre vie entire, alors que Ki coule toujours. Tu dois purificarte jusqu' ce que tu
deviennes quelque chose. Ce qui ne fait jamais dans Aikido laisse reflter l'tat de
son Ki si son Ki devient nuageux, ne peut pas diriger vers son adversaire. J'espre
truely que tout le monde pourra apprendre dominer l'Aikido que le sensei
d'Ueshiba a enseign et a vcu.
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8. Chronologie de Morihei Ueshiba, fondateur de l'Aikido (14 dcembre 1883 26 Abril 1969)
1883
- Morihei Ueshiba est soutenu les 14 de dcembre dans Tanabe, Kishu
(prfecture de
Wakayama)
1900 - on part Tokyo en septembre, ouvre une librairie
1901 - Il tudie Tenjin Shin'yo-ryu Jujutsu
1903 - Chambre avec Hatsu Itogawa dans Tanabe.
- on est prt au rgiment 61 des forces terrestres de Wakayama, en dcembre.
1905 - Ils destinent l'avant dans la guerre Russe-Japonaise.
1906 - Avocat, retours Tanabe.
1908 - Il reoit le diplme de Yagyu-ryu Jujutsu.
1910 - Il voyage au Hokkaido.
1911 - Sienne est la premire fille ne, Matsuko.
1915
- on rencontre Sokaku Takeda (jiu-jitsu de Daito-ryu) dans l'auberge de
Hisada dedans
Engaru.
1917 - C'est soutenu son premier fils, Takemori, en juillet.
1918 - Il est maire de la ville de Kamiyubetsu, partir de juin de 1918-April de
1919.
1919 - Le Hokkaido dans des feuilles de dcembre, avant la dtrioration de la
maladie de son pre.
- elle laisse sa maison et ses proprits responsable de Sokaku Takeda.
1920
- on rencontre Onisaburo Deguchi de la religion d'Omoto dans Ayabe,
prfecture de Kyoto
- son pre, Yoroku, matrice en janvier.
- il revient Tanabe.
- on est loin assorti sa famille Ayabe, le centre de la religion d'Omoto.
- le dojo "Ueshiba Juku" cre.
- son deuxime fils nat, Kuniharu, en aot.
- son premier fils meurt, Takemori, en aot.
- son deuxime fils meurt, Kuniharu, en septembre.
1921 - Sien est le troisime fils n, Kisshomaru, en juin.
1922 - Il meurt sa mre, Yuki.
- Sokaku Takeda visite Ayabe, avec toute sa famille pour enseigner, et ceci 28 15
d'Avril-Al septembre.
- on kyoji accorde le lui dairi (degr d'instructeur), certifi par Takeda, en
septembre.
1924 -L on part en Mongolie avec Onisaburo Deguchi en vue d'tablir galement
la religion d'Omoto, partir de fvrier juillet. la fin tout le groupe d'Onisaburo
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Deguchi, y compris Ueshiba, est captur et prisonniers de faits par l'arme chinoise
par conspiration pour dfaire le gouvernement existant. Aprs une priode courte
d'internamiento, et aprs l'interposition du consulat japonais en Chine, ils sont
revenus au Japon.
1925 -Il fait une dmonstration Tokyo pour le ministre Gombei Yamamoto d'ExAmorce.
1927 -Tokyo avec toute sa famille part.
- le dojo dans la chambre des billards du manoir de Shimazu dans Shiba tablit
temporairement.
1928 - on part Shiba, Tsunamachi, o il a le dojo temporairement.
1929
- on prend sa famille Shiba, Kuruma-cho, o il ouvre le dojo
temporairement.
1930 - on part Shimo-Ochiai, dans Mejiro.
- Jigoro Kano, fondateur du judo, voit une dmonstration d'Ueshiba dans son
dojo de Mejiro et l'envoie plusieurs tudiants de Kodokan, y compris Minoru
Mochizuki, l'tude l.
1931 -Conscration de dojo Kobukan dans Ushigome, Wakamatsu-cho.
1932
-Le Budo Sen'yokai (socit pour la promotion des arts martiaux) avec
Ueshiba comme le directeur est cr.
1933 -Le manuel Budo Renshu est dit.
1935 -Documentaire sur Aikido Budo fait par Company Asahi le journal Osaka.
Seulement l'un Ueshiba connu documentaire avant la guerre.
1937 -Le nom d'Ueshiba apparat dans le livre des matriculations du Kashima
Shinto-Ryu.
1938 -Le titleholder de Budo de manuel s'dite.
1939 -Invit Manchuria pour donner un seminary.
1940
-Il fait une dmonstration des arts martiaux dans la commmoration de
Manchuria
2600 ans du Japon.
1941 -Il fait une dmonstration dans le dojo Sainenkan imprial pour la famille
impriale.
- norme dans une acadmie de police.
- invit Manchuria un seminary pendant la semaine d'universit des arts
martiaux.
- elle obtient d'tre conseiller des arts martiaux aux universits de Shimbuden
et de Kenkoku dans Manchuria.
1942 -Le nom "Aikido" va bien au fonctionnaire et est enregistr au ministre de
l'ducation.
- invit Manchuria comme le reprsentant des arts martiaux japonais
assister l'change Manchur-Japonais des arts martiaux, dans la commmoration
de l'anniversaire 10 du manchur de l'indpendance (aot).
- on part Iwama, prfecture d'Ibaraki.
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pe en bois de Boken-.
Art Martial De Budo-.
Bushido- l'itinraire du Guerrero.
C
Chudan- Zona moyen du corps.
D
Ils donnent le degr de ceinture noire.
Faire Via/Way.
Dojo- Lugar o on s'exerce.
Cho- de dojo la tte du dojo.
Mercis d'arigato- de dme de Gozaimashita.
Dori- Agarrar.
Doshu- la personne principale dans un art martial ( l'heure actuelle Kisshomaru
Ueshiba)
E
Eri Dori- Agarre au cou.
F
Fukushidoin- d'instruction aider.
Pousse de Furitsuki-, coupes violentes (habituellement avec le couteau).
G
Gedan- bas Zona du corps.
Coup-de-pied De Geri-.
Gi- Traje de formation.
Principe de Gokyo- cinquime d'Aikido.
Gyaku Hanmi- vis--vis de la position (tores avec la droite avane, Uke avec la
gauche).
H
Les Border-pantalons de Hakama-, celui emploie habituellement des aikidokas.
Changement De Hantai-.
Hara- le centre d'un corps.
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Ushiro Ryote Dori- Agarre aux tores avec les deux mains par le dos.
W
Waza- Technique.
Et
Ct De Yoko-.
Partie latrale d'Ukemi tombe par Yoko.
Principe de Yonkyo- quatrime d'Aikido.
Z
Za Pos -.
Concentration De Zanshin-.
Zazen- Pos Meditar (Zen).
Zori- Sandals.
Prise de prise
Katate Dori- Agarre une main.
Morote Dori- que la main des tores pris se tiennent par les deux mains d'Uke.
Kata Dori- Agarre l'paule.
Dori de Ryokata - pour prendre prise les deux paules.
Dori de Ryote - pour s'emparer des deux mains.
Mune Dori- Agarre du revers.
Dori de Hiji - pour prendre prise le coude.
Dori d'Ushiro Katate - il s'empare derrire de poignet.
Dori de ryote d'Ushiro - pour prendre prise les deux mains derrire.
Dori Agarrar de Ryokata Ushiro les deux paules derrire.
Kubi de shime d'Ushiro - tranglant.
Coups
Coup vertical de Shomen Uchi- de haut en bas dans la tte.
Coup oblique de Yokomen Uchi- de haut en bas.
Tsuki - Puetazo.
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Distances de base
Nage d'Irimi - pour jeter simultanment qu'on entre. La chute a lieu parce que nous
avons dgag l'uke son point d'quilibre.
Nage de Juji - la distance avec les bras devient de l'uke dans la croix (un bras
entoure l'autre par la partie du coude et produit un luxacin du coude qui cause cet
uke doit se jeter)
Nage de Kaiten - projectile rotatoire. Uchi est dnomm ou la plantation kaiten le
nage selon est faite sur l'intrieur ou par dehors respectivement.
Ho de Kokyu Nage de Kokyu - pour jeter avec la respiration.
Nage de Koshi - pour jeter avec la hanche.
Kote Gaeshi - un luxacin au poignet devient de l'uke vers l'extrieur.
Nage de Shiho - la technique "des quatre directions ''.
Nage- de Tenchi le "ciel et la terre" techniques '. L'autre est dnomm ainsi parce
qu'une partie du corps de l'uke est force d'aller en bas, et vers le haut. Il est
exemplifi s'emparant trs bien de dori de Ryote, puisqu'une main va en bas, et des
autres prises vers le visage de l'uke dans un mouvement de vers le bas en haut.
vident la technique a plus de complexits, mais elle nous sert pour l'exemple.
Techniques
Distillateur du waza- de Hanmi-handatchi un dessus, et encore dans le shikko (fait
agenouillement).
Le waza- technique de Henka a chang.
Waza- invisible Practica de Hitori du compagnon
Waza- libre Practica de Jiyu des techniques.
vasion de waza- de Kaeshi des techniques.
Waza- de Kansetsu technique de la manipulation.
Statics technique de waza- de Katame.
Formation libre de Randori- de toutes les techniques avant qu'attaques diverses et
avec diffrents attaquants
Techniques de waza- de Sukashi excuts sans laisser les prises d'attaquant jugent
complet et fort.
Waza- de Sutemi technique du durcissement du corps
Waza- de Suwari technique avec l'uke et le dori dans le shikko.
Waza- de Tachi technique pour pratiquer des positions et des dplacements.
1.1. The early historical Period
1.2. The Period Yamato
1.3. The Nara Period
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4.6. Center/hara
5, Rules of behavior in class
5.1. The ritual before the class
5.2. The greeting and the use of the Japanese terms
5.3. The use and handling of the arms
6. The training of Aikido
6.1. Rules for the practice
6.2. The training of the Mind in Aikido
6.3. Aikido and health
7, Philosophy
7.1. The secret meaning of the Aikido
7.1.1. Okui (The Secrets)
7.2. Poetic songs of the Route.
7.3. Words of the Founder
7.4. Masakatsu Agatsu: The true victory is the victory on itself
7.5. Aikido Dobun (Instructive Principles)
7.5.1. The Three Elements
7.5.2. The Four Souls
7.5.3. The Eight Powers
8. Chronology of Morihei Ueshiba, Founder of the Aikido (14 December 1883 - 26
Abril 1969)
9, Genealogy of the Aikijutsu and the Aikido
10, Glossary of Terms
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1, History of Japan
The modern knowledge on the first settlers of the Japanese archipelago has taken
control of the findings of archaeologists and anthropologists and myths of old Japan.
Although the date of the first inhabitant is not known, the anthropologists have
identified one of the earliest cultures in Japan like the Jomon culture, that dates of
approximately of the 8000 AC. A culture that hunts and collects, that used the stone
and tools of bone and made pottery. In century III AC, the Jomon culture it was
defeat by new people, known like Yayoi, who probably emigrated of continental Asia.
They introduced the culture of the rice, tiles primitive, the wheel potter, they
domesticated to horses and cows, and simple iron tools. The Yayoi culture was
covered and fused with earlier the Jomon culture.
1.1. The early historical Period
Older written Japanese histories, are the Kojiki (Registry of Old Matters, 712) and the
Nihon shoki (Chronic of Japan, 720), that includes legend on the origins of the
Japanese people and the attribute of foundation of the state to an emperor of Jimmu
(to be mitolgico) in the 660 AC. Another legend concerns the empress JINGO (DC
169-269), who according to says itself conquered Korea. These are the archives that
do not provide more trustworthy chronicles of the Japanese history of century V.
1.2. The Period Yamato
At the beginning of century III or IV DC a new culture appeared within the Yayoi
society or of the Asian continent. Their heads removed massive tombs with
statuettes from pottery, armors, jewels, arms, and other evidences of which they
were soldiers. From this culture they emerged governing from the level Yamato in the
part of the south of the Japanese main island of Honshu; they demanded reduction
of the goddess of the sun and reached the political power (apparently to half of
century IV). Putting to the goddess of the sun at the top of deities SINTOISTAS the
hereditary Yamato of the emperor he reinforced his position. Initially, the emperors
governed by means of alliances with other tribal heads, but the last one was declined
gradually by a system of judicial hierarchic classification. This development was
influenced by Chinese concepts of Theory of the State, learned by the military of
Japan in Korea. Japan also adopted the Chinese writing, and introduced of Korea
approximately in the 538 the BUDDHISM.
In the century I SAW centralized the control and the cut Yamato began to collapse. At
the end of the century, nevertheless, the Prince runs SHOTOKU TAISHI reaffirmed
the judicial authority. He promulgated (604) 17 articles of a constitution based on the
Chinese political theory of centralization of the imperial government, redefining the
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position of the sovereign in Chinese terms.In the 702 Taiho Laws, they codified civil
and penal matters.
1.3. The Nara Period
The first permanent capital was constructed in NARA in the 710.In the following
century tribal elites were replaced by judicial a hereditary aristocracy, and the state
returned to the official influence. One became a tribal Japan that, to an aristocratic
culture. Of the judicial sponsorship the Buddhism took control strong, that reinforced
the power of the State. Nara was the center not only of the government but of the
greater Buddhist temples; in 752 the statue of the Great Buddha (Daibutsu) was
located there. The Buddhist sacerdotal intrusin in the state subjects caused a
reaction. Finally, Emperor KAMMU (781-806) affirmed imperial independence and
settled down a new capital in Heian (present KYOTO) in 794.
1.4. The Heian and the Fujiwara
In Heian, safe of the Buddhist interference, the imperial authority increase ';
nevertheless, the simplification of the government who accompanied the movement
to Heian let to the Fujiwara family have a great influence. The Fujiwara had the
privilege to marry with the imperial house, and many emperors were married with
Fujiwara women or were their children. The Fujiwara men demonstrated their
capacity like administrators, and used their familiar influences to dominate the
government. In the 858, Fujiwara Yoshifusa (804-72) had its grandson, Infantile
Emperor Seiwa, who put it in the throne and he did it runs. Until the end of century XI
the Fujiwara used the position of runs to dominate the emperors, adult as as much
young.
Under sponsorship of imperial the two new Buddhist sects they emerged in Heian.
Tendai and Shingon, Japanese in spirit than modern Buddhist sects, ended the
monopoly of the Buddhist establishment in Nara. A reaffirmation of the tribal
authority, also accompanied the Heian movement. The imperial system, established
by the Taika reform, decayed, and the Earth more and more went at private hands.
Religious aristocrats and Institutions had great duty free properties (they shoen).
Deprived armies were created, and a class of rural soldiers (SAMURAI) emerged.
Outstanding between the class samurai were the families Taira and Minamoto.
Initially they were local military leaders, and both clans introduced themselves in the
judicial policy. In 1156 they they applied the force of the army in a dispute of the cut,
and a war in the 1159-60 left to the Taira clan like the effective governors. The Taira
clan dominated the judicial policy by the force and the married influences with the
imperial family. In the 1180 Taira Kiyomori it put to his Antoku grandson in the throne,
and revives the practice of the Fujiwara to use the regency to dominate the
government.
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many were lost the control of their bases in the provinces. Its weakness was
demonstrated in the Onin War of 1467-77. It began as a dispute on the succession in
the shogunato, and one became a civil war in which great shugo was exhausted to
fight against them in Kyoto and the environs, while the provinces possibly fell into the
hands of others shugo or under the command of the new called gentlemen daimyo.
The war indeed destroyed the authority of the Ashikaga. Shogun Yoshimasa (144073) simply gave the back to the problems, and it retired (1473) to his property in the
outskirts of Kyoto, where (Ginkaku) constructed the Pavilion of Silver and it became
the pattern of blooming artistic.
The Onin War marked the principle of a century of wars called the "Time of the
Militant Country." In the provinces they seemed new feudales gentlemen, daimyo.
Independent of the imperial or shogunal authority, they based its power on the
troops. They defined its dominions like the area that could be defended of military
rivals. They were the classic feudales relations Mr.-vasallo, since the possession of
earth was guaranteed by means of the service of the army. Daimyo concentrated to
their vasallos in towns near the castle and let to the villagers administer they
themselves, having to pay their corresponding taxes. The towns of the castle
became markets and industrial centers from handmade products, and a new style of
urban life began to be developed.
This one was the Japan found by the European that they began to visit the country
after 1543. The Portuguese began to deal with them in 1545, and in 1549 the Jesuita
San FRANCIS XAVIER introduced the Roman catholicism. The Cristiandad hit
feudales loyalties and it was prohibited completely after 1639. Until the point from
which all the European, except the Dutch, were expelled from Japan.
1.6. The Period of Unification
Between 1560 and 1600, Japan was reunified by three great daimyo: Oda
NOBUNAGA, Toyotomi HIDEYOSHI, and Tokugawa IEYASU. Nobunaga began the
military process in 1560 and in 1568 it had extended his influence to Kyoto. Puppet
installs shogun and established the control in central Japan. After the death of
Nobunaga (1582) during a rebellion, Hideyoshi continued the military unification of
the country, completing the process in 1590. The use of the firearms (provided
initially by the European), the construction of fortified castles, the disarmament of the
farmers, and a greater Earth study was the main tools for the pacification. When
Hideyoshi died in 1598, the centralized authority was strengthens, and the class
single-breasted uniform jacket had been secreted of the rest of the members of the
society.
The third great unifying one, Tokugawa Ieyasu, were a military leader who emerged
like the guarantor of the young heir of Hideyoshi, Hideyori. In 1600 Ieyasu it defeated
his rivals of the army as Sekigahara and affirmed his force. Shogun in 1603 was
named, but from 1605 it dedicated the rest of his life to consolidate the control of the
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Tokugawa. In 1615 Hideyori it was attacked and finally eliminated, and when Ieyasu
died the following year, the Tokugawa maintained their feudal supremacy in all the
whole country.
1.7. The Tokugawa Period
Of their town of the castle of Edo (modern TOKYO), the TOKUGAWA governed
Japan like shoguns until 1867. A careful earth distribution between their vasallos
daimyo, external relatives, and daimyo assured their power on the great cities
(Kyoto, OSAKA, and NAKASAKI) and the best mines. Thus they controlled the main
economic centers and strategic military points, while daimyo administered about 250
independent dominions. Daimyo passed half of their time in Edo helping to shogun
and leaving to their families like hostages when they returned to its dominions.
The Tokugawa period saw blooming of the urban culture and the economy. Edo had
a population superior to 1 million people, and between Kyoto and Osaka they had
more of a 400,000 people. Samurai was in the top of a legally established system of
four classes. Of illiterate soldiers they became military bureaucrats who served to the
shogunato and governments daimyo. Under them they were the farmers, craftsmen,
and retailers. Although one not deigned the retailers became essential in the urban
life. A system of the national market developed by textile products, of the food,
craftsmen, books, and of other sorts. Osaka was the center of the market of national
rice, where daimyo interchanged their rice by money to maintain their residences in
Edo and the roundtrips until their dominions. After 1639 the Tokugawa followed a
policy of almost total isolation of the rest of the world.
In century XIX the farmer rises had become common, and samurai like daimyo was
bad indebted for the trading class. Thus the old socioeconomic system virtually was
collapsed, while the shogunal government unfolded an increasing inefficiency. At the
beginning of 1840 the national government tried a series of reforms to improve the
economic conditions, but they were totally ineffective. The shogunato was already in
a discredited position when the U.S.A. by means of Matthew PERRY forced to Japan
to leave their policy of isolation in 1854.
With the arrival of the ships of Perry, shogun Tokugawa returned to daimyo and for
that reason it mined the shogunal control in exchange for the foreign policy. The
imperial house, during long time outside the policy, was surrounded in the
controversy, and they eslogan "scallop shell the emperor, repels the Barbarians" was
heard soon in the political debate. In 1858 shogun signed commercial deal
disadvantageous with the United States and several European countries. The
Tokugawa leader was questioned, and numerous attacks became of samurai to the
foreigners at the time of entering Japan. During 1864 most of the activists they
realized of which the military power of the foreigners avoided its expulsion, and
returned against the Tokugawa change. Samurai of the dominions of Satsuma,
Choshu, Tosa, and Hizen played a role important to impel new reforms. In 1867
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finally they were forced to the resignation of shogun, and imperial government under
young Meiji emperor was recovered in 1868.
1.8. Modern Japan
1.8.1. The Meiji Period
Into less than half century it was transformed of a separated Japan, feudal in a
industrialized power of the world. During the Meiji period, corresponding to the
kingdom of Meiji Emperor (1868-1912), the bureaucracy centralized replacing the
balance of the power between the independent Tokugawa and dominions. An army
conscript replaced to the military administration of samurai. Restrictions in the
location of the residence and use were abolished, taking place an exodus to Edo,
now famous like Tokyo and adopted like the imperial capital. The government
concerned foreign advisors and industrial, commercial technology, and educative
intentions. Official missions were sent to examine the modern societies Western.
Adopting rich country, strong army ", Japan eslogan" seted out to win in a situation of
equality to the West.
The governmental stability was crucial to obtain this objective. In 1873 a new system
of taxes provided a yield bases safe and was abolished the feudal system. In 1877
the army conscript defeated to the greater revolt samurai directed by SAIGO
TAKAMORI, the main figure in the imperial restoration. The inflation reduced the
value of the governmental yields, and between a 1881 and 1885 deflacionista policy
begun by MATSUKATA MASAYOSHI it stabilized the money. The education was
basic to emerge Japan. One began with a 40% of men and a 15% of alphabetized
women, the Meiji government required the primary education for all the children and
established in 1872 a centralized scholastic system.
In 1881 inner political pressure it forced to the government of the oligarchical one to
make a constitution in a 1889 and representative government in 1890. A man of
State as ITO HIROBUMI were made position outline the new constitution. Cabinet in
1885 settled down, and in 1889 the constitution was promulgated like a gift of the
emperor.
Japan therefore became a constitutional monarchy, with a bicameral Parliament
(Diet). The suffrage was very limited; only 1 percent of the population could vote in
the elections of 1890. In addition, prime minister and the ministers were responsible
only before the emperor, who still as he saw myself like a divine figure. The
representing government developed slowly, but the Diet had the control of the budget
and little by little it was increasing his authority.
The conflict between the governmental Diet and heads stopped during the ChineseJapanese WAR of 1894-95, in which Japan demonstrated its military superiority on
China and assured the control Korea. The victory increased prestige Japanese, and
in 1902, Japan was allied with Britain like a power with the same power.
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In 1904-05 Japan and Russia they fought in Manchuria and Korea.Victorious in this
Russian-Japanese WAR, the Japanese added the south from Sakhalin to their
empire of Taiwan and the Ryu Islands kyu; and in 1910 formally they annexed Korea.
During 1905 Japan he was the greater one to be able military man of Eastern Asia
and one
industrialized nation. When Japan entered the I World war like ally of Great Britain,
the tensions of industrialization were clear in the Japanese society.
1.8.2. The I World war and the years of inter-war
During the I World war, Japan took several German possessions in Eastern Asia,
including Chinese territory in the Shandong peninsula. When Chinese it protested
that they gave back it, the Japanese government responded with the 21 Demands of
January of 1915, forcing to China to accept the expansion of the Japanese influence
in China. In 1917 Japan it removed to concessions from ampler rights in Manchuria
and inside Mongolia, laying the the foundations for his later aggression against
China.
In 1918 HARA TAKASHI he was prime minister in the first ministerial cabinet based
on a majority in the Diet. Although the political parties were bribed, was a passage
towards more democratic forms of government (a tendency who was continued by
the expansion of the electorate in 1925 since they were included to all the men of
more than 25 years).
Although repressive towards the increasing labor movement, the governments of
years 20 and after it tried to do modest reforms, trimming the army and promulgating
some legislation in social matter. Also they followed a foreign policy less aggressive
than at the time of the prewar. In the CONFERENCE of 1921-22 WASHINGTON,
Japan signed a treaty of limitation of the naval supremacy that it replaced to the
Anglian-Japanese alliance and it established a balance of being able in the Pacific.
Like always, the feeling of the Japanese army it was that the politicians were
attempting against the security and the national sovereignty. In the Depression of
1930, the displeasure was joined with the moan of the militaristas of which the civil
governments were corrupt and whom the military expansion and the acquisition of
new markets and sources of raw materials the economic disease of Japan would
cure. The rightist terrorism increased (3 of 11 Japanese prime minister were
assassinated between 1918 and 1932), and in 1931 Japanese officials in Manchuria
acted without governmental authorization in dissolving the Incident of Mukden and
occupying Manchuria. Incapable to stop the army, the civil government accepted the
establishment of the State puppet with MANCHUKUO in February of 1932. Three
months later the civil military and bureaucrats replaced the political party of the
Government. Since then and until August of 1945, the succession of cabinets and
the young emperor HIROHITO, that took the throne in 1926, was the tools of the
military extremists.
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carried out, and the education liberalized. In art. 9 of the Japanese constitution one
gave up to the right to use force in foreign policy.
Million soldiers and civilians were repatriated, the devastated country experienced
serious shortages of food, homes, clothes, and other services. The government of
YOSHIDA SHIGERU worked to make reforms like instrument to reach the economic
recovery. The appearance of the Korean War (1950-53) helped to that recovery by
the increasing Japanese exports. Also the United States hurried to Japan to make a
conclusion fast of the Japanese treaty of peace. In 1951, Japan signed not only a
treaty of peace but a treaty of mutual defense with the United States. It reassumed
the total sovereignty in 1952 but it continued being many years under the protection
of the U.S.A..
From 1954 to 1972 the Japanese economy extended quickly; the gross national
product increased to a rate over annual 10%.Creating its industrial base, Japan
concerned technology and modern machinery. Many factories were constructed, and
the economic development was the primary target of the national policy. The central
planning helped the government to direct the structure of the economy. Earth, Work
and Capital were used where the growth potential was greater, and at the beginning
of the 70 Japan was the greatest producer of the world of boats and the leader of
production of cars, steel, and electronic equipment.
In 1972 the Island of Okinawa was given back to Japan, that was been under the
occupation of the U.S.A. from 1945, being the aim of the Japanese subordination to
the United States. Japan mediated the approach of the U.S.A. with Communist
China to establish its own diplomatic bows with that old enemy in 1972. Very
employee in the petroleum import, Japan also underwent the crisis caused by the
Arab reductions in the oil exports in the 70.
The party liberal-democrat, the Conservative Party that has dominated the Japanese
policy from 1954, has given greater emphasis to the economic growth. The scandals
took to the resignation to Prime minister like TANAKA KAKUEI (in 1974) and
TAKESHITA NOBORU and ONE SOSUKI (in 1989). The party lost its majority in the
parliament in 1989 July, although it recovered the control in the elections of February
of 1990 with Prime minister KAIFU TOSHIKI. In October of 1991 after Kaifu lost the
support of Takeshita, it was replaced by MIYAZAWA KIICHI like head of party and
Prime minister. The death of length reigned of Hirohito in January of 1989 marked
the aim of an era; it was happened by his son AKIHITO.
In the 80 and 90, Japan more and more played a visible role in the international
subjects, getting to be the greatest supplier of the world in aids for the development
in 1988. He has been the main product exporter manufactured from 1985. Japan has
agreements with the United States and Western Europe and is more employee of the
crude one of Oriente.medio that any other country. It gave financial aid to the antiIraq coalition in the GULF WAR PERSICO in 1991. In 1992 Japan it agreed in the
shipment of troops to the foreigner for the first time, from II the World war, like part of
the UN in the operations of maintenance of La Paz.
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a way that people saw themselves in the necessity to reject educadamente her offers
of aid to make cakes. Instead of that it served tea to him with pastes to the reserved
Japanese way for the illustrious guests with the purpose of having to him remote of
the zone where cakes made.
When the situation between Russia and Japan became alarming, it expressed his
desires to be done welded and it got ready in the Wakayama regiment. There it
demonstrated his excellent qualities in all the facets of the physical training, and
although he was a simple foot soldier got to repair in him the own commander of the
regiment. It measured only 157 ms of height, but he was very corpulento and it
weighed more than 81 kilograms, and he was always the best one of his unit when
one was hard gymnastics, to run or to load. As Japan were in war the training were
the double of duro of the normal thing and many soldiers deserted. But the Founder
at the top marched the rows taking the heavy team of two or three people. A valuable
man in the campaign of Manchuria was considered, and came up in several
occasions crisis between the troops. Consequently, when receiving the master's
degree, their superior ones requested to him that volunteer in the regular service got
ready and that entered the military school. With being object it received different
visits from the head of the company, the battalion commander and the regimental
commander. Although one refused to enter the academy, it did not wish to return to
his normal life, and thus, the young brioso became leader of a community of his
town, Tanabe, administering the subjects of his district. At that time, Kiyoichi Takagi,
then simple 3 Dan of judo, visited the native town of the Founder and this one was
able to reunite a group of students so that Takagi taught in the Youthful Club. Later,
Takagi got to become 9 Dan of judo. The own Founder also studied judo with great
diligence. But then, perhaps due to the fatigue caused by his military life, he had to
remain during near half year, suffering great headaches and a rare ailment that
worried to its parents much. Nevertheless, finally, one recovered completely. In the
spring of 1910 he solicitd to go away like colono to Hokkaido, in the North border of
Japan then. He felt much illusion to change of airs and by the opportunity to work in
a earth without developing. The Founder arrived at Hokkaido in March of 1911 to the
front of a group of pioneers of his region, and began to cultivate the Earth around
Shirataki, region of Mombetsu and province of Kitami. In the some thirty and all its
vigor after to have recovered its health and already to have renewed the spirit were
dedicated completely to its obligations. Its physical training conditions improved
enormously and learned to mount, going of a side for another one by mountains and
the fields by exigencies of its work, having sometimes to confront storms and
supporting rigorous colds. Its boldness took to him to be chosen in 1911 member of
the advice of the town of Kamiyubetsu, in Shirataki. It advised and it encouraged
please to the Greater Urataro Kaneshige in the colonos, and was in contact with the
enemy with the Office of the Governor in Hokkaido. Association organized so that the
Sekihoku Line was constructed, whose purpose was to tend a route of train in the
district, and was ordered to preside over this association. Their disinterested efforts
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gained the public recognition to him, and in 1912, the inhabitants of Shirataki (an
area of near 25 miles square) gave a total vote him of confidence by their activities
and they respectfully called the "King to him of Shirataki".
2.1. Morihei Ueshiba & Sokaku Takeda
At this time it was in Hokkaido Sokaku Takeda, a teacher of the Daito-ryu de Jujutsu.
It is possible to be said that the greater technical influence for the development of the
Aikido was the Daito-ryu jujutsu. This art, which it is said that it is continuation of the
martial tradition of the Aizu Clan, has hundreds of years, and was propagated in
many areas of Japan during the time Meiji, Taisho, and more recently in the Showa
periods, by the famous martial artist, Sokaku Takeda. Known by its martial ability as
by its hardness character as much, Takeda had used its ability in more than an
occasion in matches to life or death. The theory of the Daito Ryu jujutsu is deep and
its very numerous techniques.
Takeda was 44 years old when it met for the first time with Morihei Ueshiba, that was
32 years old, in the Hotel of Hisada in Engaru (Hokkaido), in February of 1915, which
said to him: "You have an exceptional potential and an ability; therefore it will teach
to you ' ". This encounter marked the long principle of one and beneficial association
between both, that lasted more than 20 years.
The studies of Daito Ryu of the Founder began, then, in 1915, and in 1916 already it
had obtained the appraised certificate that guaranteed its dominion of Daito Ryu.
Throughout this period did not arrive at the one hundred days of personal study with
Takeda, training and studying the rest of the time by its account. The documents of
the Daito-ryu demonstrate that Ueshiba participated in several seminaries distributed
by Takeda in 1916. Ueshiba also invited to Takeda to its house, where it received
intensive classes, in private, on techniques highly refined of Daito-ryu. Unfortunately,
the details of this study are not known. Ueshiba left Hokkaido in December of 1919,
after receiving a telegram in which the critical situation of the disease of its father
was notified to him. It ordered the care of his house, a modest wood structure, to
Takeda and returned to his native city of Tanabe. During the trip it made a shutdown
unexpected in Ayabe, the center of the Omoto religion, to say by the life of his father.
From boy always one had inclined of natural form towards the study of the spiritual
thought, deeply being included/understood by his parents in this sense. When it had
seven years it studied with priest Mitsujo Fujimoto, the JIzoji Temple of the Buddhist
Sect Shingon, and with ten years it studied Zen Buddhism in the Homanji Temple, in
Akitsu. As it was growing, its search of the spiritual food increased, visiting temples
whenever it could to request direction. Although the first reason to visit Deguchi was
the desire of which his father cured itself, nevertheless, when hearing to speak to the
priest, its deep spiritual vision caused a great impression to him.
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When he arrived at his house, his father had died. Confronting the death of the
wanted person more in the world, the Founder swore before his tomb to leave his
mental stagnation, to evolve and to try to unravel the secret of the budo. From his life
he changed here enormously. Sometimes one rose the stop of a rock and said
piously, or one continuously knelt down in some place in the top of a mountain
reciting Shinto orations. Their old friends of the town were surprised of this change
and its mental health worried to them. Ueshiba decided to be transferred with its
family (at that moment they were his woman, her mother, and her two children) to
Ayabe, settling in 1920; it looked for a light that illuminated its heart. A house on the
foot of the mountain where the temple was located main turned its home. By
recommendation of Deguchi, Ueshiba opened its first dojo in its house, known like
the Ueshiba Juku Dojo, where Daito-ryu to students taught, many of which were
members of the Omoto religion.
Two years later, in April, Sokaku Takeda appeared in Ayabe with its woman, her
sister, and her son of six years, Tokimune, masterful the later main one of Daito-ryu.
The question on if Takeda it were invited to itself, or it were invited by Ueshiba to
Ayabe is, at the moment, indecisive and the official versions of the Daito-ryu, and the
trustworthy sources of Aikido differ considerably. What yes one knows is that Takeda
was during 5 months teaching to members of the Ueshiba Juku Dojo, and that, at the
end of that period, Ueshiba was awarded with the certificate kyoju dairi, that credits
its official status like instructor of Daito-ryu. Takeda and Deguchi did not take very
well. Although in no event one demonstrates that the relation between Sokaku and
his more famous student, Morihei Ueshiba, were tense during the Ayabe period.
Later Takeda left in September of 1922; both they were seen once in a while,
although Takeda visited Ueshiba several times in its last dojo in Tokyo. Ueshiba jiujitsu in Tokyo was recognized to him mainly like a good teacher, while Takeda
continued traveling by all Japan, giving seminaries to judges, officials of police,
officials of the army, etc. Although Ueshiba and Takeda maintained a small contact
by correspondence.
Again, Ueshiba was awarded, now credited like teacher of Daito-ryu. In addition to
Ueshiba, they received this diploma Kenji Tomiki, Minoru Mochizuki, Rinjiro Shirata,
and Shioda Joy. In the modern psychology, the relation between Morihei Ueshiba
and Sokaku Takeda could be described like as "love-hatred". It is difficult to
enumerate historical facts that they demonstrate it, like there are few demonstrate
the opposite; nowadays it even follows the discussion between successors of
Ueshiba and Takeda on this subject. This clear that Ueshiba had a deep respect by
the technical ability of Takeda, and on the other hand Takeda considered to the
founder of the Aikido like one of his more promising students.
It is possible that the problem between both outside the demanding personality of
Sokaku, the independent attitude and the spiritual direction of Ueshiba, added to the
vague financial agreements with respect to the obligation of Morihei like instructor of
Daito-ryu. The diploma of Daito-ryu eimeiroku dates from the 15 of September of
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1922, in which Ueshiba was awarded with its certificate kyoju dairi, and is forced
clearly to pay three yens to Sokaku, by each student who registers in his dojo. Later
each one blamed the other by an abuse in economic subjects, and Takeda even
informed in its last seminaries revealing the indecisive nature into the discord among
them.
In conclusion, it wanted to mention some positive aspects of the relation between
these two great teachers of the Budo. First, the technical debt of Aikido to the Daitoryu is immense; it is difficult to find a movement in Aikido that is not original of the
style of jiu-jitsu of Takeda. On the other hand, the survival and future of the Daito-ryu,
like a Japanese traditional martial art, have been guaranteed by the tremendous
international diffusion of the Aikido. In fact, often it is listened to the medical
instructors of Daito-ryu talk about to his art like Aikido. In no event the two martial
arts are totally tie and will remain, in spite of the malentendidos ones, tendencies and
reproaches that have been perpetuated until today.
2.2. Morihei Ueshiba & Onisaburo Deguchi
If Sokaku Takeda put the technical base for the later development of the Aikido, were
Onisaburo Deguchi, leader of the Omoto sect, that offered the spiritual key that
penetrated in agreement with the religious direction of Morihei.
The birth of the Omoto religion, at the beginning of this century, must to the influence
of two charismatic people. First, its founder (who was illiterate), a called farmer Nao
Deguchi (1836-1918). The other was the eccentric and power Onisaburo Deguchi,
whom the increase of importance of the nonorthodox religious sect developed.
Nao Deguchi was in the misery during all the first part of its life, and it had been with
the tragedies to lose to his husband and several of his children to very early ages. In
1896, at the age of 56 years, she was very desperate, and, according to her, it
entered critical moment and it was had by a benevolent spirit. The illiterate Nao
began to write things, that she herself was incapable to read. Their writings
contained revelations with respect to the spirit and social critic. According to these
writings, the humanity needed to adopt a new moral and to revitalize the social
institutions. Its vision was based on a Universal God, that considered all the equal
human beings, a belief that was in direct opposition with the Shinto religion, that is
centered in the divine figure of the Emperor.
Nao already had begun to join followers when Onisaburo appeared in scene in 1898.
Onisaburo very was interested in the Shamanismo, and also it had entered a series
of critical moments that revealed to him that their spiritual mission era to save the
humanity. Onisaburo married with the sister of Nao, Sumiko, which adopted the
name of the family of Deguchi, and got to be the dynamic force behind the explosive
increase of the young Omoto religion. Deguchi praised the love and kindness, had
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the idea to unify the moral through the religion. It dreamed about the construction of
a Pacific Kingdom in Mongolia by means of the force of new religions, free of the
fastenings of the old customs, and with the purpose of unifying Asia and of making
prosper it.
Cradle in Ayabe, near Kyoto, the Omoto sect bloomed in the first two decades of the
century XX Morihei Ueshiba did his first visit at the age of 36 years to the main
center of the religion, the followers of the sect already were hundreds of thousands.
In December of 1919, Ueshiba, then resident in Shirataki-walls to the north of
Hokkaido, the critical situation of its father, and his immediate return to Tanabe
received a telegram communicating to him. While it passed the train through the
zone of Kansai, Morihei apparently maintained a conversation with a passenger, who
spoke entusiasmadamente of the Omoto religion, spoke to him of the incredible
lessons of this sect, its miraculous priests, and their charismatic leader, Onisaburo
Deguchi. By the emotional problem that had Morihei, it decided to make a shutdown
in Ayabe, and ended up there spending several days. While it said by the recovery of
his father, quickly one felt under the spell of the affection of Onisaburo.
To the arrival of Morihei to Tanabe, one was that his father had died. The death of its
father sank it in a pressure state; in an attempt to find the route spiritual, it decided to
go away with his family to Ayabe, in the spring of 1920.
Under the guide of Onisaburo Deguchi, Ueshiba was occupied in the spiritual
development. The enthusiasm and hard work of Morihei quickly gained the
confidence of Onisaburo.
Having learned the martial abilities of Morihei, the Omoto leader, it decided that one
taught martial arts to all the followers of the religion. Deguchi used to say: "There is
with me a magnificent soldier". Probably by this much people vice-admiral Seikyo
Asano visited his house among them, who provided to the Founder valuable contacts
in Navy and later she served to him as mentor when she was transferred to live to
Tokyo. This took to open its first dojo to him in its deprived residence, the Ueshiba
Juku dojo, where it taught to the Daito-ryu techniques jujutsu, that had learned of
Sokaku Takeda. The reputation of Ueshiba grew constantly, and the rank of the
medical instructors, in small dojo of Ueshiba, grew until the level to include naval
personnel of the port of the city of Maizuru. Hidetaro Kubota, Yutaka Otsuki, Sogetsu
Inagaki, Gunzo Oshikawa and Yoichiero Inoue were all students his. Kubota (whose
present name is Nishimura; 6 Dan de Judo) was by that time student in the
University of Waseda and a prominent figure in the field of the student judo, and
influenced in much people so that they practiced Aikido, among them Kenji Tomiki
and Nobubumi Abe. Is easy to imagine the pride that Onisaburo had to feel being
had a martial artist of the stature of Morihei.
Sokaku Takeda visited Ayabe in 1922. It is sufficient to say that the period of these
five months of intensive training, under the demanding Takeda, considerably
increased the understanding of Ueshiba on the techniques of Daito-ryu. Like always,
because of enemistad mutual between Onisaburo and Sokaku, the last unexpected
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visit to Ayabe also ended certain tensions in the relation between Morihei and its
teacher of jiujutsu that never healed.
Ueshiba on approval put its martial abilities two years later, in February de1924,
when it accompanied to Onisaburo like his bodyguard in Mongolia where they tried to
establish a colony of the Omoto religion. For it Deguchi had put in contact with the
Putienchiao religion of Korea and the Taoyiian Hung-wantzahui of China. At the
beginning of the spring of 1924 it made the decision to travel to Mongolia when he
was more opportune, and invited to Matsumi Matsumura and to the Founder to the
Shounkaku temple in Ayabe, it summarized the program to them and it requested to
them that they traveled with him. Deguchi had been implied in 1921 in the call
Omotokyo Scandal (by lack to the Emperor), so its game had to become in the most
rigorous secret. Most of the informers they were not warned. The group took a train
in Ayabe the 13 from February of 1924, to 3.38 in the morning. The Founder was
united to the group in Tsuruoka, and divided for Manchuria and Mongolia. The
uncertain goal of the group was to arrive at Mukden and to meet itself with Lu ChanKuei, a general of Chang Tso-Lin, who would help them to infiltrate in Mongolia.
Nevertheless, China had internal problems then and the group of Deguchi was
quickly without aid and turned fugitive. There were no highways, they were scarce
the food and the only thing that could make era continue fleeing from the enemy.
During the five months that the trip lasted, the Founder always was next to Deguchi
sharing his luck. In certain occasion, during a surprise attack carried out by the local
forces, all the group was captured, robbing everything to them what they had,
including the shoes and the clothes.They were chained and forced to take
taparrabos like only clothes, and remained jailed during some time in paiyintails. The
attitude of the Founder made him emphasize on the others, and from the same
moment of their arrest their detectors felt that it was an extraordinary man. Therefore
they dealt to him with more severity, forcing to take to shackles and traps to him. In a
while dice was taken before the firing squad. In the middle of the way, the bodies of
the forces of Lu crowded in the ground after to be shot moments before. The group
did not show fear calmly, walking among corpses towards its destiny. The attitude of
the then critical Founder was specially imperturbable, being as surely as in its normal
life. It is said that the others watched to him fixedly, astonished. Luckyly the
intervention of the Japanese consul in Chenkiatum was able to save to Onisaburo
and company. They were deported, and given back to Japan under the monitoring of
the Japanese police. To their arrival to Port Moji the 25 of June of 1925 were
received by a great crowd that acclaimed to them as if heroes it was. Although they
had failed his plans, the Founder had had the opportunity to put his self-discipline on
approval daily. In Ayabe Ueshiba it resumed with delivery his previous life of study
and it was concentrated in deepening in the secret of the budo. The mountains of
Ayabe offered an excellent scene for the study and the practice. There an
appropriate place chose the Founder and installed hung in circle under the trees
seven or eight sponge bags that ensartaba one by one, of skillful form, with a lance
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of practice of nine feet of length. Their skilful movements were left engravings for
always in the memory of their disciples.
Later, Ueshiba gradually was attracted from Ayabe Tokyo to teach its style of jiu-jitsu
to a number of prominent people, including the Admiral Isamu Takeshita, and old
prime minister Gombei Yamamoto. After several visits to the capital to give
seminaries, one went there with his family in 1927. This does not mean that its
relation with the Omoto religion, or Onisaburo Deguchi, disappeared. In fact the
respect of Onisaburo by Morihei continued. The establishment of the Budo Senyokai
in 1932 under the sponsorship of Omoto was planned. The president of the
organization was, of course, Morihei Ueshiba. Dojos by all Japan were opened,
mainly in areas where there were concentrations of Omoto believers, the classes
were directed regularly in Ayabe, Kamekoa, and the small city of Takeda. Takeda
was the place where he was dojo in which many of the strongest martial artists
practiced. Instructors of the Dojo Ueshiba Kobukan, of Tokyo, including Noriaki
Inoue, Hisao Kamada, Shioda Joy, and Rinjiro Shirata, was sent regularly to teach
there.
The activities of the Budo Senyokai finalized like result of the second Omoto incident,
that happened in December of 1935. Many of the Omoto properties were destroyed.
Onisaburo was arrested, and condemned by disturbances. Ueshiba was forced to
hide itself during a period, until the end of the war, with which it could not be
associated freely with the religion. The actions of Ueshiba to be distanced of the
religion during this period were criticized by certain internal elements of the sect. Like
always, to open the support of the Omoto religion in this political climate had
destroyed all the made work.
2.3. Morihei Ueshiba & Kisshomaru Ueshiba
Kisshomaru Ueshiba was born in Ayabe, in the Prefecture of Kyoto, the 27 of June of
1921, is the third son of Morihei Ueshiba. The Founder along with lived his family
near one on the most important centers of the Omoto religion, in Ayabe, where it was
participant assets. Morihei also trained to a few students in small dojo, known like the
Ueshiba Juku, within its house. It was here where the famous professor of Daito-ryu,
Sokaku Takeda, spent several months in 1922. Morihei Sensei was transferred,
along with its family, to Tokyo, in 1927, where Kisshomaru made great part of its
studies. They asked to him in an interview in 1983, on when it began to practice
martial arts, he respondio ': "There is a Japanese Proverb that says: - a merchant
near a temple soon will sing sutra without teaching it to it -. To me it happened to me
the same, I still began my practice being a boy. Around 1936 I began my training,
doing of Uke for my father, when it was going to make demonstrations. I practiced a
little Kendo and, also, Kashima Shinto-ryu, a very old style ". Already in 1938, in
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The contacts of Takeshita with the imperial family took to a demonstration in dojo of
the Imperial Palace Sainenkan in 1941. Ueshiba first rejected the invitation, because
it did not want to demonstrate "false" techniques before similar hearing. With this it
meant that if made techniques "real" his companion could die. Finally, Admiral
Takeshita, always so diplomatic, persuaded to Ueshiba to teach his "lies" of any way.
Shioda joy, one of the main students of Ueshiba then, counts the history of how his
teacher, even being ill, made an exhibition spectacular of his knowledge, in that
occasion. The other Uke de Ueshiba, during this demonstration, Tsutomu Yukawa,
committed the error to attack without enthusiasm its ill professor. The bad desire of
this Uke made end him a dislocated shoulder.
After the beginning of the war, when many of the students of Ueshiba dispersed, the
name of Takeshita let be mentioned in the context of the Aikido. All the information on
Admiral Isamu Takeshita describe it like pleasant, intelligent and noble. Doshu
Kisshomaru Ueshiba, during an interview, offered the following tribute to the admiral:
"a man who delivered great attacks to ensure the success my father, after arriving at
Tokyo was Admiral Isamu Takeshita. Isamu Takeshita was always with Morihei
Ueshiba. Without him we could not speak at this moment on the development of the
Aikido ".
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It is possible to be said that, from a dynamic point of view, the techniques of Aikido
rationally are structured. This point of view could be summarized as it follows:
The human body in movement is similar to one spins, and when this in movement
does not stay in the stable position of a regular tetrahedron. This position of
triangular base is the ideal position to begin the techniques of Aikido. Like a initiating
the movement, the body becomes one spins, according to we have observed, the
techniques of Aikido would have to allow to reach a state in which to be able to
change the CENTER of the adversary by means of the own spherical movement
around our CENTER with the intention of surrounding to him in him and being able to
handle to him.
There is an old one this that locks up the secrets of jujutsu: "When they push to you,
it yields, and when they throw of you, it pushes". The talent of the old founders of
jujutsu ryu is reflected in following verses:
The soul of the willow is the smoothness, that returns the wind force against him. If
the flexibility and the firmness were the essence of the force, the training would be
much more easy. The flexibility is the way towards the strength; it learns, then, his
exquisite utility.
These poems illustrate the principle of the smoothness. Jujutsu means literally
"technical of the smoothness", whereas judo means "Via of the smoothness".
When these same concepts are explained through the principles of the Aikido, we
say: "TOUR when they push to you, and ENTERS when they throw of you". This
circularidad in the movement differs from the rectilinear trajectory of jujutsu and tries
greater variety and effectiveness if it is used thorough like result of the action
between own centrifugal and centripetal forces of the spherical movement.
Therefore, in the Aikido we are not in dual opposition with the adversary, but that we
formed with him a unit which we controlled through the centrifugal force that flow of
us and of the centripetal force that comes towards us. When this spherical
movement stays like systematic unit, the beautiful rate and the common circular
movement outside, the own thing of the Aikido appear then. For example, the force
conducted when doing I spin a top, whose force of rotation is transmitted to all its
parts, but simultaneously it concentrates and it stabilizes its mass around an axis (in
this case we), and attracting or repelling everything what touches. Examples of this
type are observed in natural phenomena like eddies and the eddies.
All this allows us to include/understand the fact that the techniques of projection in
Aikido are based on the movement of the hip. The adversary surrounded thus in a
centrifugal and centripetal combat operation that he places to him in an unstable
situation, turning around us which we are the axis, the center, of that circular
movement, so that we are stable, because we are the axis, and other this giving
returned to ours around, by effect of the centrifugal force that we produce when
turning, with which this unstable one.
Most of the techniques of joint of Aikido they take advantage of the natural
movement the same ones, being different itself from the techniques from I turn
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around ordinary, that hurt the joints doing to turn them in opposite direction of the
natural form. "the natural" techniques are a consequence of the rational application
of the principles of the circular and spherical movement of the Aikido.
When we contemplated to the Founder in action and analyzed the relation of these
forces we saw that the movements of their hands and their feet more and more drew
up accelerated spherical orbits around their stable hips. When it maintained a wood,
their body and the wood adopted a spherical form and the wood seemed to have life.
Thus, when we trained Aikido we must study the technique trying to be like a pyramid
when we are stopped, and like a spherical body when we are in movement. This
spherical body must be versatile, concentrating the power that contains and
harmonizing the centrifugal and centripetal forces, like a rubber ball that rolls by a
slope hurling with agility in spite of the pockets.
The relations between these types of forces deserve to be studied more deeply from
the Dynamic point of view of the Aiki, although during the training he is advisable to
learn to maintain the state of "thought" and not to let to us disturb by the theoretical
analysis.
3.3. The different styles in Aikido
The Aikido was developed originally by Or Sensei. Many students who studied under
the trusteeship of Or Sensei decided to extend their knowledge of Aikido opening
their own dojos. Had, among other things, to the dynamic nature of the Aikido, the
different Sensei Or students interpreted their Aikido of different forms. Thus the
different styles from Aikido were born. Each style has its own characteristics, but all
are based firmly on the basic concepts that the founder of the Aikido gave for this
one. Inferior one is not due to consider any superior or to any other, but that each
individual must find a style that adapts him better or she. External factors, as the
geographic situation, can of course be limitations that Aikikai like Hombu (really the
main office) knows. This Classic Aikido like was taught by Ueshiba, today it is
directed by the Foundation of Aikikai that is headed by the son of Or Sensei, Doshu
Kisshomaru Ueshiba. There are several different organizations that they teach to this
style of Aikido like the USAF and the ASU (in the United States) and the BAF (in the
United Kingdom).
Iwama, style that teaches since Morihiro Saito did, a student of Or Sensei, in the
town of Iwama it puts emphasis in the relation between taijutsu and the knowledge of
the movements of jo. This style of Aikido reflects the art of the Founder as it
approximately taught it between the years of 1946-1955 and the number of
techniques is greater than those than at the moment teach the Aikikai Hombu Dojo.
Society of Ki, also well-known like Shin Shin Toitsu Aikido (Aikido that coordinates
Mind and Body), founded on 1971 by Koichi Tohei a student 10 gives of Or Sensei
that, by request of Or Sensei, took the Aikido to the U.S.A. in 1953. The Society of
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the Ki considers the use of the Ki, not only important in the techniques but in the
daily life to be relaxed night watchman and in tension situations.
Kokikai is a style founded by Shuji Maruyama Sensei, is particularly smooth and
puts emphasis in the law of the "minimum effort for the maximum effect".
Tomiki Ryu Aikido was founded by Kenji Tomiki, great judoka that Jigoro Kano (the
founder of Judo) sent to Ueshiba to learn Aikido. The main approach of the Aikido
Tomiki is the kata (it forms) that makes an effort in teaching and capturing the
principles of the Aikido. The Aikido Tomiki reduces importance to the concept of Ki,
and however it decided to concentrate itself in the physiological side of the Aikido.
The Aikido YoShinkan puts more emphasis in the use of the Aikido like method of
self-defense, and less in the most esoteric or philosophical elements.
Styles
* Aikikai
* Iwama
* Ki (Shin Shin Toitsu Aikido)
* Kokikai
* Seidokan: Seidokan is similar Shin Shin Toitsu Aikido. The founder of the
Seidokan Institute was Mr. R Kobayashi, student of sensei Tohei
* Tomiki
* YoShinkan
3.4. The competitions and the Aikido
Often one says that the Aikido does not have competitions. This is thus because the
Founder of the Aikido (Or Sensei Morihei Ueshiba) thought that the competition was
incompatible with the Aikido, which does not mean that everybody this in agreement.
A popular style, like the Aikido Tomiki, has competition. Although a part of the main
one of the style is not considered. However, most of the Aikido that is taught it does
not have any competition. In addition the training to Aikido, like on the schools with
competitions, is based on a cooperation system, instead of in a system of
competitive nature between both, the one that in principle are defended (tori) and the
one that the attack initiates (uke), working like companions and trying to optimize the
experience of the other.
This "society of operation" also is necessary:
c) In order to diminish the injuries when practicing the techniques of Aikido
(potentially dangerous).
d) to develop the capacity of both companions for "receiving ukemi", relaxing
and to be capable to take with well-taken care of the "fall" or to stay in a
martial situation.
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When the thoughts do not run expresses that and furious it can let count and it is
only seated. If the thoughts return it to distract, counts again.
Try to seat at night in seiza during about 30 minutes in the morning early and. When
it begins the practice advises a shorter time until the legs are flexible and the
circulation adjusts. If the legs begin to fall asleep, it raises the ass of the feet and
leaves runs the circulation. Possibly, it can take to a blanket or something similar and
put it between the legs and the ass. A little pain is to hope, but it does not test of the
seiza of will force, to see who holds more time.
The ideal is to make seiza in a fourth quiet one, with a tenuous illumination and
without distractions. Although in fact the practice of the seiza can be done anywhere
with any near activity.
When the seiza is finished, the ass in the heels salutes touching with the forehead
the ground maintaining. The head puts the hands in the ground alongside. Breathe in
this position during a time before getting up itself again.
3.6. Hakama
One hakama is skirt-trousers that some Aikidokas use. It is a part of suit (gi)
traditional of samurai. He is gi normal of Aikido, as well as in other martial arts as
Judo or the Krate has other suits. In many schools the belts only use hakama black,
in other dojos it I could use everybody.
Hakama thought to protect the legs of a rider. Later samurai returned to move on
foot, but some persisted in wearing the rider dress because it differentiated them and
it made them easily identifiable.
There were styles different from hakama although the type that takes the Aikidokas
today denominated hakama joba.
The 7 you fold of hakama (it is said ahead has the 5, and 2 behind) have one
meaning symbolic:
1, Yuki: value, valenta
2, Jin: humanity, charity, benevolence
3, Gi: justice, rectitud, integrity
4, King: he labels, courtesy, civilidad
5, Makoto: sincerity, honesty, reality
6, Chugi: loyalty, fidelity, devotion
7, Meiyo: honor, credit, glory; also reputation, dignity, prestige
In many schools hakama only uses the belts black, in other everybody takes it.
Sensei put much emphasis in that Everybody uses hakama, but it came from a
culture that was not too much far from the use of hakama as formal normal use.
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A young boy traveled by Japan looking for the school of a famous martial artist.
When entrevist with sensei arrived at dojo:
"What wishes of my '" the teacher asked.
"I want to be its student and to get to be best kareteka of the Earth", the boy
answered.
"How long I must study"
"Ten years at least", the teacher answered to him.
"Ten years it is long time", talked back the boy.
"and if study twice more duro than all its other students"
"twenty years", the teacher answered.
"twenty years, And if I practice day and night yet my effort "
"thirty years", it was the answer of the teacher.
"How it is that whenever I say to him that I will work more duro, it says to me that I
need more time" the boy asked.
"the answer is simple. When an eye is blinded in an objective, only with the left eye
is the Route ".
3.9. Martial Aikido or other arts?
The answer to this question is very subjective, students of any martial art tend to
favor to hers over any other (although it also studies the other martial art).
There are many differences but there are the same good reasons to study any
martial art, as by the self-defense, the growth or spiritual elucidation, the physical
health, the self-confidence or any other. Different martial arts, and equal styles within
a martial art, insist on different aspects.
On which truely it depends is of which you want to remove from a martial art. Even
with this distinction, it is still a very subjective question, perhaps as much that asi
would be still better ':It is the best Aikido than any other martial art, for my '? ; this
one only can be answered by the individual which becomes the question. An
alternative way to answer this question is simply saying, "No, the Aikido is not" better
"or" worse "than any other martial art. It is simply different.
The Founder studied different types from budo, reason why he is natural that were
adapted to the techniques of Aikido. But as it were more far, the essence of its art
differs from the one of the others. Sometimes the training in Aikido is not
included/understood well, thinking that it is practice of forms (kata), but the variations
of the techniques of Aikido are too numerous like being considered like so. If a mere
form practiced as, its essence ("the movement of the Nature is our own body") could
not be reached. In this respect the Founder said:
"there is form nor no style in the Aikido. The movement of the Aikido is the movement
of the nature, whose secret is deep and insoslayable ".
4. Principles of Aikido
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It is not possible to perhaps cover here, or either in a book, all the principles of Aikido
and much less to give great detail of them. There are principles in Aikido, that form
the nucleus of the technique, that a Aikidoka can execute. These principles also can
be used in the daily life, during the relation with other people. The Aikido uses the
concept of Ki. The Aikido is one of the more spiritual martial arts, until the point of
which it has been called "zen in movement". The name of Aikido can be translated
like the Route of the harmony with the Ki To know exactly what is the Ki, is
something controversial. Some think that the physical Ki, simply does not exist.
However, the spirit, the intention, the biofisicopsicolgica coordination by means of
the relaxation and the knowledge are the base of the concepts used in their
education. These Aikidokas sometimes tends to fruncir entrecejo in the
filosfico/espiritual aspect of the Ki.
Other Aikidokas thinks that the Ki exists as a physical organization and can be
transmitted by the space. They, however, usually use concepts like the Ki of the
universe, extends the Ki, etc.
The fact of the subject is that there is great part of Aikidokas that is, and without no
doubt it will continue, in his "adventure in search of the Ki".
Without a doubt this one has been the question most difficult to write, and also most
difficult to respond. In the subject of the nature of the Ki, perhaps more than in any
other area of the Aikido, the Aikidoka must find its own answer, nobody that it is. The
last word in this subject was left by the Doshu Kisshomaru Ueshiba, son of Or
Sensei:
sometimes "We heard students who say that" it is a feeling of some type of energy
that comes when mind and body are in harmony ", or" it is a strange power, vital that
appears unexpectedly sometimes, of a not known power ", or" it is the sense of the
perfect synchronization of the breathing actually of the Aikido ", or" it is a
spontaneous, unconscious movement that refreshes mind and body after a good
training "and other so many definitions. Each answer is valid in the sense that it is a
true reaction gained by the personal real experience. And to the being a direct
expression of a feeling, contains a certainty that cannot be denied. If sto is thus, the
differences in the answers are logical, and the great variety takes place not only by
the difficulty in defining the Ki, but that demonstrates to us that the depth and width
of Ki defy the being included by a single definition ". (the Spirit of the Aikido)
4.1. Projection of the Ki
Many medical instructors of Aikido now begin the development of a technique,
thinking "I must project the Ki". This is not correct, in the sense that always we must
be extending the Ki, is more, if somebody is relaxed of permanent way, then the Ki
extends of natural form. To project the Ki is also one of the four principles of
unification of mind and body. The projection of Ki is a principle of the mind, that
affects the body. The mind directs the body and the projection of Ki is the link
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between the thought in the mind and the action of the body. Another way to say
"projection of Ki" is to say: "To project the mente".Muchos aikidokas extends their
arms of physical form, but they lack the unit of the mind in the development of the
movement this is "extend the arms" and "they do not project Ki".
4.2. It knows the mind your opponent
In the "Art of war", Sun Tzu writes: "if you know your enemy and you know
yourself same you, you do not have porqu to fear the result of hundreds of
combats. If you know yourself you but not to your enemy, by each victory also you
will suffer defeats. If you do not know yourself and either you do not know your
enemy, you will succumb in all the combats ". The teacher Koichi Tohei, offers the
parallel norm "knows the mind your opponent". In the development of the art of the
Aikido, the energy of Tori (defending initial) must be harmonized with the one of the
Uke (attacking initial). Before somebody can be in harmony with the energy of
another one must determine the first intentions of the attacker. This intention can be
disturbed in two parts: the intention of the mind and the one of the body. Before
mounting an attack, Uke will have a certain mental attitude. If this attitude culminates
in an attack, this it will have certain characteristics in direcin terms and intensity. In
order to obtain a successful defense, the Aikidoka must catch so much the mental
component as the physical component of the attack of Uke, and this understanding
must begin by the mind of Uke. By means of a sensitivity to the states mental and
physical of the attacker, the defender will understand the exact intentions of Uke, and
will apply the appropriate technique of natural form. When a novice begins to study
Aikido, often he hears of the oldest students and the own instructors: "he guides the
mind of your adversary, his body him seguira '". This is single possible if first we
include/understand the mind of the opponent.
4.3. It respects the Ki of your opponent
One is a simple extension of the mentioned principles. The attack of Uke has
different elements from direction, speed and intensity, which must be recognized.
Once identified, Tori must move in harmony with those elements to obtain a
successful technique. In their book, "Aikido and the dynamic sphere", Oscar Ratti
and Adela Westbrook define the movements of Uke and Tori, in the early phases of
an attack like convergence movements. The goal of the defender is to move in
harmony with the energy of Uke, leading it to a circuit of neutralization, a movement
by very natural himself that vanish the energy of the attacker without causing
damages, in that the success is based in not interfering with the energy of the
attacker. Such type of movement is not possible if first we do not recognize the Ki of
Uke and we respected to him.
4.4. Ponte in the place of your adversary
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unfolding. Later it is greeted to sensei. Obvious this ritual will vary from dojos to
others, reason why we will be due to adapt to the ritual of each one.
The meaning of this ritual is based on the traditional respect of the Japanese; with
this ritual before the class one is to award honor, and respect to the Founder and
sensei that it teaches to you, and dedicates to its time and its knowledge to you,
which has much value. Perhaps but somebody is asked: good, the time that
dedicates sensei the payment to me, porqu I have to make all that ritual. The
answer is very simple: the lessons that sensei gives you your do not have price.
5.2. The greeting and the use of the Japanese terms
Many Aikidokas thinks that it is important to maintain the traditions of the art, to also
keep their integrity and as a form from respect to their founder and sensei.
The customs universally observed are to maintain the respect to their teacher doing
the greeting, and to say "to Onegai shimas" after class, as well as to greet their
companion of training (before and after each technique). Something that it must
consider very is that the greeting is a humility sign, and as so it must become, does
not serve as anything to do it reluctantly. The martial artist (not only aikidokas) must
be humble, and not boast of his knowledge, without being believed superior to the
rest of the people to have these knowledge, and always maintaining the respect
before his resemblances. The knowledge that can acquire a martial artist, and in
concrete a Aikidoka, are many and very dangerous, reason why it is necessary to act
with cause knowledge and knowing that the techniques who knows can put in
serious danger the lives of other people. By all it the "training of humility" begins in
minimum, than it is the greeting to the training companions, sensei, etc.; if one
begins to fail to fulfill that so simple, most complex than I have exposed before will be
impossible to do.
On the other hand, dojos insist on using the Japanese terms in the denomination of
the techniques and the greetings, or other acts, and others let speak as it pleases to
you. The Japanese use of term is a technique that is used in many traditional martial
arts (karate, judo, etc.) like standardization means, for the understanding between
the medical instructors of a martial art, if we did not fulfill it and each one calls as it
wants to the techniques, we will see within a chaos of techniques without common
denomination, and the later difficulty of analysis of techniques, by teachers of
different countries, because to analyze a technique first we must know how which is
the one that we are going to analyze.
5.3. The use and handling of a weapon
Some dojos make almost exclusively training with Jo (short wood), As much (knife),
and Bokken (wood sword); the three main arms of Aikido. Nevertheless, the goal of
the Aikido is not to learn to use arms, but by other causes.
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But with so many students in a same site with swords very sharpened, certain ways
of conduct by reasons for security had to be developed. For that reason when the
medical instructor leaves dojo or the necessity is finished to a technique to keep the
swords within the cases is obvious. In fact, one of the excuses most common to get
involved in a fight was that one had beaten to him with its case to the other when
happened. In addition something very important is not not to play with the real arms,
and by education either with those of training (those of wood).
There are several reasons for the training of the arms in Aikido:
First, the movements of Aikido derive from the movements of the sword and jo.
There is therefore an historical reason for the learning of the movements of the arms.
Second, the training of the arms is useful for the learning of the concept of Maai
(distance) own.
Third, many technical outposts of Aikido have the defense against weapon. In order
to assure that such techniques can be practiced surely, it is important that the
students know to attack suitably with arms, and to defend against such attacks.
Quarter, are often important movements and techniques of Aikido that are
demonstrated more clearly with arms than without them.
Fifth, the training of katas of arms is a form easy to include/understand the general
principles of the movement of Aikido.
Sixth, the training of the arms can add an element of intensity to the practice of the
Aikido, mainly actually of defenses against weapon attacks.
Seventh, the training with arms provides to the Aikidoka the opportunity to develop to
a type of sensitivity of the movements and actions of others.
Finally, the training with arms is an excellent route to learn the principles that govern
the assault lines and defense. All technique of Aikido begins with separating to the
defender from the assault line creating a new line for the application of a technique of
Aikido. The Founder always said:
"Those that practice Aikido, if maintain a saber, must handle it according to the
techniques of the saber of Aikido, and if they maintain a cane, according to the
techniques of the Aiki cane. A saber or a wood is an extension of the body, so that if
you cannot handle it like something alive, you will not have learned the true Aikido ".
6. The training of Aikido
The practice of the Aikido begins from the moment which it enters dojo. The way to
train Aikido has things in common with the work of the saber. In the art of the saber,
from the beginning of the combat a distance of about two meters with respect to the
adversary always stays. In Aikido, although you do not take a saber, you also
maintain to ray the adversary until the distance between both is advantageous for
you. Nevertheless, the handling of the own saber of the Aikido is based on the
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technique of advance of the body in oblique form, something different from the
technique used in the modern Japanese sport Kendo.
The apprentices have to make an effort to observe the customs of each dojo and to
do them. In almost all the dojos it is custom to salute when one enters and he leaves
dojo. The only form to progress in Aikido is with a regular and continued training.
The attendance is not obligatory, but they ten present that stops to improve in Aikido,
is needed to practice at least twice to the week. In addition, in the measurement in
which the Aikido provides a way to cultivate self-discipline, such self-discipline begins
with the regular attendance. Its training is its own responsibility. Nobody is going to
take it of the hand and to take it to class. In individual it is not the responsibility of the
instructor or the greater students taking care of of which you learn. Part of training of
the Aikido is to learn to observe. Therefore, before requesting aid, you must first try
to make the technique by same you and not by others.
The training of Aikido includes more than technical. The training of Aikido includes
the observation and modification of the physical and psychological models of thought
and conduct of the medical instructor.
In individual it must pay attention to him to the form in which you react to different
circumstances. Thus part of training Aikido cultivates the self-knowledge.
The following point is very important: the training of Aikido is a cooperation, not a
competition. Techniques are learned training with a companion, not with a rival. His
companion lends his body to him to you and so that you can practice, he has the
respect of not damaging it at least to it.
The training of Aikido sometimes will be very frustrating. To learn to support this one
frustration is also a part of training of the Aikido. The patience is fundamental at the
time of training Aikido, because times you will make the techniques "affluent", but
other days you will be able to make neither the technique the more "simple" (no
technique in Aikido is simple, because until first, that is Ikkyo never is gotten to
dominate); the one that happens this has a easy explanation: in Aikido, as we know,
the mental power and of concentration plays a fundamental role, the simple state of
apathy, annoyance, deconcentration because this thinking about other subjects of
the real life, etc. causes that your mind does not relax and can work to make the
techniques of Aikido. In addition, the medical instructors need to be observed they
themselves to determine the root of their frustration and displeasure with their
progress. Sometimes the cause is a tendency to compare itself too much to itself
with other apprentices. That is a competition form. It is good for admiring the talent of
others and for making an effort to emulate them, but one is due to have well-taken
care of in not making comparisons with others, since it creates resentment or
excessive self-criticism.
If at any time during training of Aikido these too much tired to continue, or if an injury
it makes executing impossible the movements or techniques of Aikido, you can
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request permission to sensei, greet it, and leave the Tatami temporarily until you can
continue.
6.1. Rules for the practice
In the Dojo of the Central Seat of Tokyo, puttings in posters so that all they see them
and they learn them, are written the following RULES FOR PRACTICES IT:
1. A blow of Aikido can kill the adversary. During the practice it obeys to your
instructor and you do not waste the time of practice in unnecessary tests of force.
2. The Aikido is an art in which the person learns to face many adversaries
simultaneously. Therefore, it requires that you polish and you perfect the execution of
each movement, of such form that you can react not only before that this in front of
you, but also before whom they approach to you from other directions.
3. It practices at any moment with an attitude of pleasing joy.
4. The lessons of your instructor constitute only one small fraction of your learning.
Your dominion of each movement will depend almost completely on the individual
practice, seriously made.
5. The daily practice begins with smooth movements of the body, that gradually
increase in intensity and force, but never must deliver an attack. On this the fact that
is based the greater people even can practice with affability and without physical
danger until obtaining their goal.
6. The purpose of the Aikido is to train the body and the mind and to obtain honest
people. The nature of the arts of the Aikido is secret and they do not have to be
revealed publicly, nor to be taught to ruffians who can use them for malevolent aims.
First that there is to do it is to obey to the instructor and to remember its lessons. S i
you cannot execute a technique, asks the instructor. It is probable that there is
something beams bad. In addition, the techniques of Aikido, when we practiced them
in dojo, are the theory. Rather, one is which the techniques of Aikido become
according to the specific conditions of an attack, his force (not it amount, but the
direction), speed, etc., nevertheless, is often too difficult to cover all the variations
possible conditions and variants, since they would be almost infinite, which they are
possible to be given to make a technique, and for that reason we adopted a general
type of attack and is necessary to learn to respond him. On the other hand, the
techniques of Aikido it is necessary to learn them to execute correctly while one
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trains, reason why not always will leave well. Ask his companion who makes less
resistance until a little has learned to execute the technique better. Another aspect to
consider when we cannot execute a technique is that some techniques cannot be
done of Aikido without atemi (unless the companion does not smooth his force to be
able to make the technique). By security causes, often atemi is omitted during the
practice, since usually he is painful.
But it is necessary to extend on one same one; no matter how hard you study, if you
cling to your ego, you will not be able to develop your qualities.
Secondly, the budo serves to respond to any attack, in any direction and at any time.
If only these prepared to respond to an adversary nothing else, and not to others,
would become a simple fight. The base of any exercise in budo consists of a position
in impenetrable guard and an unremovable spirit. Thus, the medical instructors of
Aikido would have to be always combat-ready, with no need to be watching of
conscious and continuous form his around.
Thirdly, although the serious practice enough is sacrificed, if the discipline of the
budo without becoming weak stays, in the end can be reached an authentically joyful
state. Some think that there is to suffer while it studies, and do not know that the true
study is always pleasing. Concentrating us to avoid to do damage to us we can enjoy
the practice sessions.
The fourth rule is related to the assimilation of the techniques. The Aikido
includes/understands thousands of variations of techniques, and some students tend
to accumulate more amount than quality, but when they watch towards inside they
give account of which they have not learned anything and they lose the interest. As
the techniques have innumerable variations, in which the instructors always make
emphasis to the nascent ones is in the importance of the "repetition". When you
practice a basic technique time and time again you end up dominating it and then
you are able with relative facility to handle its variations, because you know the base,
the variation is perhaps a small displacement.
When the Founder went for the first time to Tokyo, one of its applied students more
was Admiral Isamu Takeshita. It wrote down all the techniques that learned, that
added more than two thousands, although were many more, and it was suspended
because it could not do none well of them. After several days of careful reflection it
included/understood the meaning of the advice who had given the Founder him: "You
would have to study using as it bases the exercises Seated". It put in practice the
advice and he was able to learn the techniques so well that even could dominate
those that not yet had been taught to him. This is used for anyone, it does not
concern the age nor the clumsy thing or desmaado that can be: the secret to
progress is in the repetition of the basic exercises.
The fifth rules consist of not going against the nature, avoiding the excesses in any
circumstance. The key is the moderation. By very small that is the excess, all
balance of the body will be affected. The young and vigorous medical instructors
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tend to think that they will not be effective if they do not develop his force, thing that
is not truth, because what provides the true force is the natural practice. Therefore
Doctor Niki, a man of more than eighty years, could practice Aikido.
Finally the goal of the Aikido is not only to produce a strong body, but to create an
integrated person. Any educated person knows that the brute force is not any right to
be in our present civilization. Therefore, the Founder prohibited that the Aikido was
badly used and did to everybody severe warnings, not allowing the publication of the
techniques of his art and demanding that each new student was guaranteed.
In sum, to practice Aikido he has to have virtuous a straight mind and, to obey to the
instructors and to study of natural form. The result will be the acquisition of a noble
character and the skill and the skill in the technique.
6.2. The training of the Mind in Aikido
Morihei Ueshiba created much more that a system of techniques for the selfdefense. Its intention was to create a martial art with a series of ethical-social ideals.
Ueshiba hoped that by means of the training of Aikido, the people perfected
themselves spiritually as well as physically.
It must consider that any power of transformation of Aikido does not have to reside
single in the execution of physical techniques. Rather, the Aikido provides a vehicle
for the automejora and a psico-physical transformation; the medical instructor of
Aikido must adopt certain attitudes towards the training of the Aikido and must make
an effort in cultivating certain classes of cognoscitivas dispositions.
Classically, the arts that provide a frame of transformation for their medical
instructors base on religious and philosophical traditions as the Buddhism and the
Taosmo (the influence of shintosmo in Japanese arts usually is relatively small). In
Japan, the Zen Buddhism more hard exerted the influence in the development of
transformativas arts. Although Morihei Ueshiba more than influenced by the Taosmo
and the Zen was influenced by the "new religion", Omotokyo, which incorporates
aspects of Zen and taosta philosophy. In addition, one is based on a complex
structure of Shinto, mystical concepts and beliefs.
Until now the incorporation of the Zen and taostas practices and philosophies in
which it concerns the psico-physical transformation by the practice of Aikido, it is
different from the psico-physical transformation by the practice of arts like karate,
kyudo, or the ceremony of the tea. All these arts have in common the goal to install in
their medical instructors a espontaneidad of accin/respuesta, and receptivity to the
things only when they are (Shinnyo). The average ones to produce this class of
dispositions in the apprentices are based on the repetition of movements and
positions of the art. The fact that the training of the Aikido always is cooperative
provides another reason to produce a personal transformation. The cooperative
training facilitates the abandonment of a competitor idea. The cooperative training
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also causes that it watches after the security and well-being of the companion of
each one. This attitude of preoccupation by the others extends to other situations
outside the practice of Aikido. In other words, the cooperative frame of the practice of
the Aikido is translated directly in the same ethical conduct of preoccupation by the
others in the daily life.
6.3. Aikido and health
Most of the martial arts they have its origin in a species of program of physical
training turned self-defense and later transformed into budo.
A program of physical maintenance can be considered like a type of preventive
medicine. In effect, if we move our body suitably, that is to say, in agreement with the
Nature of the Universe, we will have a balanced and healthy organism. Thus, one of
the most remarkable characteristics of the great and famous soldiers is the longevity,
that without a doubt is related to the implicit activity of physical maintenance in the
training in the budo.
If we analyzed the programs of physical maintenance, quickly we will catch the value
of the Aikido in this sense. Indeed, the movements of the Aikido are in agreement
with the laws of the nature of the Universe as they are the permanent flexibility and
the maintenance of a point of stable balance. The goal, then, of the Aikido is to be
like the Universe and to maintain the absolute control of one same one. When we
have that total automatic control, we can remain always active and to improve our
health by means of the global exercise of the body.
Doctor Katsuzo Nishi, famous by his theories on the improvement of the health,
says:
"When we see the medical instructors of Aikido we observed that its position is as a
tetrahedron to regulate we see them initiate the typical spherical rotation and change
of positions, extending and taking shelter without losing its trim balance. Their figures
are forms absolutely controlled. To control the body is very healthful ". This it is the
type of expert bodies that are observed when aikidokas conducts battle. The flexible
and continuous movement based on the hip is like a circular dance, beautiful and
elegant, and the coordination of the fingers, the wrists, the feet and the hips through
the breathing are in consonancia with the ideals of the health. The movements of
each part of the body are unified in all systematically controlled.
In the first place, the Respiratory Power, that is the first applicable basic power of the
Aikido, extends from the CENTER of our body to relax the force cause of the
hardening of diverse parts of the body; this power is the source of all flexible and
solid position, the same for young people like for old. Secondly, in some cases one
has verified that when the circular movement based on the hips is executed correctly,
serves to correct bony anomalies, specially of the spine. Examples are known people
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with fallen shoulders or the twisted spine like sequel of previous diseases, whose
state was corrected completely after an suitable year of practical of Aikido.
Thirdly, the delicate movements of Aikido improve the sanguineous irrigation in all
the joints of the body and suitably stimulate some internal muscles that are not used
habitually. For example, when it is walked in Shikko (to walk of knees) the toes move
and they bend obligatorily. As most of present people it uses shoes, this exercise of
muscle use little used is beneficial for the health.
In the basic techniques of control (for example, Ikkyo, or Nikyo) the internal muscles
are stimulated, so that the advanced medical instructors of Aikido have all muscles,
internal and external, developed well and as elastic as a rubber ball. The Founder
said that the exercises of joints in the control techniques have like purpose of
clearing the "accumulated dust" in them.
In Aikido, the specific techniques applied to individual parts of the body are related
necessarily to the totality. There are no techniques in which the force is used
radically, but that in the all of them full spirit all the body, of the head on the feet, and
in this is the secret of the Aikido like benefactor of the corporal health.
To exercise the body this way, with moderation, will produce without a doubt greater
health, but it is not necessary to forget that the Aikido is a budo and not program of
physical maintenance, and that the benefit that reports to the health only obtains if it
practices so like budo.
7. Philosophy
As we know, the philosophy is an aspect of most important within the Aikido, that it
was so and as it loved his founder to it. Something that there is to consider very is
that a martial art without philosophy is not a martial art is a fight method, as can be
the boxing, full contact, etc. The philosophy differentiates the martial arts from the
fight methods. As we see more ahead Ueshiba tried to create a Route that arrived
beyond the self-defense, wanted a Route that it unified to the people like a family,
and who made integrate itself to those people with the Universe so that she is shared
in common and she sees the rest of the people like part of that Universe of which all
we are members, and discover therefore most basic within each human being: its
condition of member of a WHOLE, and for that reason we must be over the discord,
enemistad, the violence, hatred, etc., and by means of the practice of the Aikido to
get to be people pacific, and friendly with our resemblances that are part of we
ourself. There is something very important to my to understand within this philosophy
of Morihei Ueshiba: in order to arrive at that world from La Paz, we must to begin by
we ourself and to be pacific, without to try to put this idea of peace to others by force,
but that they themselves give account of which being pacific they cannot damage to
us, that is reason why many people are belligerent, by fear to be damaged.
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But this desire of pacification between the people is not the unique thing whom to us
the philosophy of Ueshiba offers, in addition we have with the practice of the Aikido
obtains a automejora, of our personality, learns to being more tolerant with our
resemblances, humbler and pacific, we learn to autocontrolar to us, something very
important in many situations not to arrive at the belligerence, must have present the
saying of which the violence generates violence, if we break that vicious circle we
arrived at La Paz, for that reason Ueshiba did not try to impose its philosophy but
that wanted that their medical instructors (that they accepted his ideas) were pacific
and thus less situations occurred of violence, and therefore to arrive at one more a
more lasting peace; simultaneously also it hoped that the rest of the people realized
that with the practice of the Aikido does not make lack be militant to solve the
problems that occur in the society.
7.1. The secret meaning of the Aikido
7.1.1. Okui (The Secrets)
Bu, the root of everything what exists, is the great spirit of foundation of our nation.
This bujutsu, like a part of the Imperial Route (kodo), trains the body and the spirit to
us to reach the martial spirit (buki) of Yamato-damashii (the Japanese Spirit) by
means of the AIKI (unification of the ki) with the multitude of deities (Yorozu
nonKami). We trained to unite the truth, the happiness and the beauty of the sincere
soul. Bu constructs to sincere people who do not have the slightest vulnerability or
opening since they have completely unified his soul and its mind. Our objective is to
cultivate us to we ourself in the world of the appearances and the world of the reality
and thus to be made position of this world of the present and to bring the harmony
and beauty to him of Yamato-damashii (the Japanese Spirit).
In strict sense this means that we must execute a physical training (shugo) austere
with our bodies, while ours kokoro (spirit or mind) must be kind, which means to be a
"finder" (shugyo-Shah)
In an ample sense this means the unification with the Great Deity. It is the most
important law of Bu, is the necessity for shugyo that it creates the foundation to
express a Superior Love by everything what it is pronounced in this world.
7.2. Poetic songs of the Route.
Reviewed by Seiseki Abe and Doshu Kisshomaru Ueshiba Sensei
A Prosperous Day, in December, of 1936. (by O-sensei)
A person who
In any situation
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It began of there
Except for mixing it with empty it
There is no way to understand
The Route of the Aiki.
Takemusu comes to be
Aiki formed with fire and
Water of Father Santo
The result of this union is
The superlative beauty of the works of God.
Always
Descrgate in the technical training
Enfrntate to the multitude as if outside one
It is the Route of the Shugo-Shah.
Suddenly one ignited
And through the spirit of the person of the Route (do-jin)
It penetrates to reveal to us
The demon who watchs within us
Now it is the moment!
to construct the bows that unite
Sky, Fire, Water and Earth
Djeme to be its guide.
The sun, the moon and the Earth
Everything has become Aiki
To be in this bridge
The great extension of the sea is
The Route of the Echo of the Mountain.
To be in the bridge that was constructed
By the Aiki of fire and the water
In the great extension of the emptiness
That there is in the Mountain of the Echo.
Watching this world
Only cowardly a complaint of which it sees
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With too numerous links and bows to be known
One is in the body and souls of the people
They are the one who will illuminate the world.
7.3. Words of the Founder
As ai (harmony) is equal to ai (love), I have decided to call "Aikido" to my only budo.
Although the expression "Aiki" is old, the use that the soldiers gave in the past this
term is different from mine.
Aiki is not a technique to fight with the enemy or to defeat to him, but a route to
reconcile to the world and to make of the human beings a family.
The secret of the Aikido resides in harmonizing to us with the movement of the
Universe and putting to us in agreement with him. That one that it has unravelled the
secret of the Aikido has to the Universe of itself and can say: "I am the Universe".
In spite of the express that me can attack the enemy, never I am won, but he is not
because my technique is faster than hers; it is not a rapidity question, but of which
the fight has finished before beginning.
When an adversary tries to fight against me, that I am the Universe, he must break
the harmony of the Universe. Therefore, at the moment at which he conceives the
idea to fight against me already is won. Measurement of the time exists, neither
rapidity nor slowness.
The Aikido is not-resistance. As he is not-resistant, he is always victorious.
Those that have the twisted mind and seed the discord are overcome beforehand.
Those that they are not in agreement with cannot be in harmony with the Universe.
Budo Su he is the one of the destruction. It is not a constructive budo. Therefore to
compete in techniques, to win and to lose, are not true budo. The true budo does not
know the defeat. "Never defeated" it means "never to have fought".
To win means to win to the mind in discord that there is within you. To obtain this is
accomplish a mission that has been entrusted you.
This is not a mere theory. Practcalo and you will receive the great power of the unit
with the Nature.
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You do not watch the eyes of your adversary, or your mind will be absorbed by its
eyes. You do not watch its saber, or will be cut by him. You do not watch to him, or
your spirit will distract itself. The true budo consists of cultivating the way to attract
the opposing whole number towards you. Everything what I must do is to remain of
foot of, so as.
To even be of backs to your adversary, is sufficient. When he attacks, striking, he will
be injured to itself with its own intention to strike. I am one with the Universe and I
am not nothing else. When I am standing, he feels attracted towards me. Before the
Ueshiba de Aikido there is neither time nor no space, only the Universe so and as he
is.
For the Ueshiba de Aikido there is no enemy. If you think that the budo means to
have adversaries and enemies, and to be strong and to demolish them, these
mistaken. There are no enemy adversaries nor for the true budo. The true budo is to
be one with the Universe, that is to say, to be united with the Center of the Universe.
In the Aikido it is the necessary to have a mentality on watch to La Paz between all
the human beings and not desire of being strong or to only practice to demolish the
adversary.
When somebody asks to me if the principles of my budo Aiki are extracted of the
religion, I answer to them that no. The principles of my true budo illuminate to the
religions and them aid to perfect themselves.
In the Aikido we controlled the mind of the adversary before to even do to him in
front, that is to say, we attract it towards our interior. We walked by the life with this
capacity of attraction of our spirit and tried to restore a global vision of the world.
The true budo is the loving protection of all the beings with a reconciliation spirit.
Reconciliation means to allow the consumation of the mission of each one.
We can say that the Aikido is a way to frighten demons with the sincerity of our
Breathing instead of with the sword. This is, to turn the malintencionado world the
World of the Spirit. This is the mission of the Aikido.
Desire that the good people listen to the voice of the Aikido, does not stop to correct
to the others, but to correct itself to themselves. This is the Aikido. This is the mission
of the Aikido and this one would have to be yours.
7.4. Masakatsu Agatsu: The true victory is the victory on itself
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One must first learn to control itself to itself before trying to harmonize and to control
to others. Without a good balance and control of itself, one cannot avoid no attack,
nor apply an effective technique. It is by means of the automatic control that one can
learn to enjoy a style harmonious life.
Izu and Mizu: These two words are gathered in the Metaphysical works of the
religions Omoto and Shinto, and is related to the theory of the Kotodama, according
to the works of Onisabruo Deguchi, presented/displayed in the book "Morihei
Ueshiba, the Founder of Aikido" of Doshu K. Ueshiba Sensei, Izu is the word that it
indicates
the present Universe, everything included in the Principle of Deity. Whereas Mizu is a
word that is used to denominate the operation of that Principle of Deity in this world.
Sounds in the theory of the Kotodama and with the concepts of Yang and Yin are
associated both.
"the Route of the Echo of the Mountain". This one is a figure difficult to define clearly,
specially since rarely it is used by the teachers of Aikido. The echo of the mountain
repeats to which the same thing spoke that originally shouted. In O-Sensei "the
Route of the Echo of the Mountain" seems to be something similar to the AIKI
concept, in the sense to respond or to adjust to any situation, and treats to each
encounter as if outside a new and completely fresh event. Associated with this one
figure of emptiness of the echo before somebody it shouts to him, the fact that a
different echo does not make any distinction between talkative, languages, or volume
of the message. Another interpretation possible or shade could be the fact that the
echo always answers and produces to him to please the visit.
The pine, bamboo and plum (sho, chiku, bai) are used figures comnes in the
Japanese popular Culture. They are prosperous symbols:
The pine is longevity and patience, since he is always green, and lives long time.
The bamboo is flexibility and force, when it bends in the wind or under a snow ball,
but never is broken.
The plum is the Japanese plum, that is first in even blooming before that the cherry.
The plum blooms mature in the fruit of ume, that room and is known like a cureeverything in a little of chicken soup.
7.5. Aikido Dobun (Instructive Principles)
Dobun by Morihei Ueshiba.
As Sadao Takaoka taught to them, Shihan of the Wakayama Aikikai dojo.
The Mototsumitama (translated literally as the Great Metaphysical Basic Substance
of the being) of a spirit, four souls, three elements, and eight powers, makes the
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Great God. The Great God is the mother of the living infinite that has extended
spiritual and physical prosperity in all space.
The Space was empty once, without Sky nor Earth. A hole was opened suddenly in
this empty space. This hole was the same origin of the existence. From this one
hole, the Ki of the Great God, that was finer than the steam, the smoke or the drizzle,
gradually came to also form a circle that surrounded the hole and gave to light to the
Kotodama de East Suu. birth was not only the birth of the physical world, but of the
spiritual world.
The then universe began its natural breathing a deep breathing of expansion, and
when it extended a sound flowed of him. This sound was kotodama Suu. then Suu
continued being high and mighty in four directions and formed a trembling circle.
When Suu has developed it became Or the constant work of Suu produced
kotodama U.
Kotodama U, that is the origin and abridges of the spirit, is divided in two and works
like enemy force opposing forces that work independently. Each one of these two
functions has their own Mitama (spirit). One of these forces flows and generates
kotodama To, while the other function fell to the Earth and created kotodama Or With
A raising and Or lowering an enemy force opposing force it was created, and
maintained by the Ki, formed an attraction.
Takamagahara (the sky) represents the universe. It teaches to us that the law and
order of the universe must be like the Gods that reside within him. Everybody
represents Takamagahara and each individual has Takamagahara within him \ she.
All the elements of this universe constantly breathe, flow and live every moment on
our lives. In other words, Takamagahara is the great celestial globe that has obtained
its formation and desires successfully. It is the same origin of creation of Cielo and
the Earth. To understand desires of Takamagahara and to satisfy the Gods are the
will of the Aikido.
To clarify the Ki of the space, the Ki of the island of the autorrealizacin
(Onogorojima), the KI of the universe, and all the routes that mitama has in your
body. To do that all the breathings of the universe are harmonized in same you. The
USA these lines like a law, and beam that accomplish the mission of the universal
sky. The basic principle to look for each direction is called Aikido. Aikido must be the
doctrine equipped by God to clarify the operation of the universe. The past, the
present, and the future they are the routes that the universe must follow. This one
includes the human body, since it has the universe within him. It purifies the universe
and it harmonizes with him three worlds: the real one, the spiritual one, and the one
of the Gods. The Aikido is looking for this continuously.
The center of the universal dynamism consists of 75 sounds. Each one of these
sounds obeys to three rules: triangle (Iku-musubi), circle (Taru-musubi), and square
(Tamatsume-musubi).
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Kotodama To, Or, Or, and, Is, show the mind of the Founding God (Kuni nonKatachi
nonKami), that along with the gray God (Toyokumo nonKami), they created the
functions of the Five Gods.
When the eight powers reciprocally act the one with the other, the light ones, the
pure ones, raise skies, and heaviest, the impure ones, fall to the Earth. Whenever
Cielos and the Earth act reciprocally, functions fall to the Earth, expanding it.
sto was done by the God Tamatsume-musubi. With the three Iku-musubi elements,
Taru-musubi, and Tamatsume-musubi, influencing the process, the universe grew
and today continues growing. Aiki is this interaction and uses kotodama. He is a
spirit, four souls, three elements, and the eight powers.
One, two, three, four, five, six, seven, eight, nine, ten, one hundred, thousands, a
million, and the great Mitama of all these words represents a spirit, four souls, three
elements, and the eight powers. Ueshiba sensei never let recite these words in its
oration before and after the practice of Aikido to teach to us to introduce to us within
the universe. To do it thus, we can make techniques that do to the three visible
elements in the real world. To wish world-wide La Paz, Ueshiba sensei always
preached that the human beings are also part of the universe.
7.5.1. The Three Elements
Ueshiba sensei said to us in its Dobun that the Three Elements are gas, liquid, and
solid. After studying this during long time, I appeared with my interpretation of sto. I
think that those three elements are three phases.
When Or Sensei said gas, it meant to harmonize your breathing with the one of your
opponent. Liquid indicates that you must absorb the force of your opponent. Solid
implies that you must use your breathing and execute the technique. In other words,
in the gas we must direct to our opponent with our Ki. In the phase of the liquid we
must be united with our opponent. In the phase of the solid gradually we applied the
wished directions to complete the technique.
7.5.2. The Four Souls
Historically in Japan been they have recognized four separated aspects of functions
of mitama. First it is Kushimitama, or the skies, that the light gives to all the things to
purify its KI. The second is Sachimitama, or the Earth, that generously it gives and
never it waits for nothing in return. The assets and brave Aramitama, or fire, is
indispensable for any type of development. The harmonious Nigimitama is the water
that can flow by any part of the Earth.
7.5.3. The Eight Powers
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The eight powers always are opposed the one of the other. They move and they stop
the force, they dissolve and they create the force, they throw and they loosen the
force, they unite and they separate the force, they work actively in the universe to
maintain the life and the Earth. This one is also within us, since we are part of the
universe and we have a universe within our bodies. It is an analogy of the Ken-ZenIchi-Jyo, tactics of the sword that were written in century XII. In Ken-Zen-Ichi-Jyo we
learn that if an opponent gives his attack him to the 100%, it must receive O% of the
attack. If it gives then 90% him it receives it with 10. 80-20, 70-30, 60-40, 40-60, 3070, 20-80, 10- 90, 0-100. I believe that sto is much more easy to understand that
the definitions given by Or sensei. If we found 100% with 100% we ended a 50-50
and to us it does not produce the wished function to us.
Fire and water are two basic examples of opposite powers. The fire naturally flows
vertically, whereas the water flows horizontally. The water extinguishes the fire, and
the fire evaporates the water.
Many people ask for the Aikido in relation to a religion. I do not believe in religions
because I know that history has seen many conflicts between religions that have
caused great battles. However I believe in the God of the fire and the God of the
water. The one is that simple concept that I believe that the people worldwide could
come to support.
To breathe correctly is fundamental to use these forces effectively. Tome a breathing
when it pronounces To, Or, Or, and, I. Trata that your body learns to breathe
kotodama, and not your brain. Doing thus it will not require it orders of its brain to
move quickly.
In Aikido, zero (or nothing) are necessary most of the time. Kokoro (heart and mind)
is a thing while Ki is another thing. Many people think that they are identical, but is
not it. Heart and mind remain during your whole life, while Ki always flows. You must
purificarte until you become anything. What never does in Aikido lets reflect the state
of its Ki If its Ki becomes cloudy, cannot direct to its opponent. I truely hope that
everybody can learn to dominate the Aikido that Ueshiba sensei taught and lived.
8, Chronology of Morihei Ueshiba, Founder of the Aikido (14 December 1883 26 Abril 1969)
1883 - Morihei Ueshiba is born the 14 of December in Tanabe, Kishu (Prefecture of
Wakayama)
1900 - One goes away to Tokyo in September, opens a bookstore
1901 - It studies Tenjin Shin'yo-ryu Jujutsu
1903 - House with Hatsu Itogawa in Tanabe.
- one gets ready to Regiment 61 of the Ground forces of Wakayama, in
December.
1905 - They destine the front in the Russian-Japanese War.
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1906
1908
1910
1911
1915
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1960 -They give the Medal him of Honor, with the Bow Purple, of the Japanese
Government.
1961 -Guest to Hawaii by the Aikikai de Hawaii, in February.
- a documentary one for the television becomes, by company NHK.
- it is put to Ueshiba like president of the Federation of Students of Aikido of
Japan.
1963 -First great demonstration of Aikido in all Japan, October.
1964 -It receives from the Order of the Rising Sun, 4 class, like Founder of the
Aikido.
1968 -The construction of the new Hombu Dojo is finished.
1969 -It makes his last demonstration the 15 of January.
- It dies the 26 of April.
- Their ashes are scattered in Kozanji, Tanabe.
- they name citizen of honor of Tanabe and Iwama.
- Her wife, Hatsu, die in June.
9. Genealogy of the Aikijutsu and the Aikido
- Shinka Saburo Yoshimitsu, Century XII, Daido-ryu
- Saigo Chikamasa, 1829-1905, Oshikiuchi
Or Takeda Sokaku, 1858-1943, Aikijujutsu
+ Yong Sul Choi, Hapkido, Traditional Derivation
+ Shodo Morita, Nihon GoShin Aikido, Traditional Derivation
+ Matsuda Hosaku
+ Okuyama Yoshiji, Hakko-ryu, Traditional Derivation
+ Nakano Michiomi, Shorinji Kempo Traditional Derivation
+ Yamashita Minoru, Shindo-ryu
+ Yamada Saburo, 1926-1976, Yamate-ryu Traditional Derivation
+ Takeda Tokimune, 1925 -, Daito-ryu Aikibudo, Aikibudo, Traditional Main
line
+ Ueshiba Morihei, 1883-1969, (with Ueshiba Kisshomaru) Aikido, Modern
Derivation
+ Tanaka Setaro, Shinriaku Heiho
+ Mochizuki, Yoseikan
+ Fukui Harunosuke, Yae-ryu
+ Shioda Joy, YoShinkan
+ Otsuki Yutaka, Otsuki-ryu
+ Inouye, Shinwa Taido
+ Hoshi Tetsuomi, Hoshi-ryu Kobujutsu
+ Hirai Minoru, Korindo
+ Tomiki Kenji, Tomiki-ryu
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Z
Seated Za-.
Zanshin- Concentration.
Seated Zazen- Meditar (Zen).
Zori- Sandals.
Take hold
Katate Dori- Agarre at a hand.
Morote Dori- the hand of Tori taken hold by the two hands of Uke.
Kata Dori- Agarre to the shoulder.
Ryokata dori - To take hold both shoulders.
Ryote dori - To take hold of the two hands.
Mune Dori- Agarre of the lapel.
Hiji dori - To take hold the elbow.
Ushiro Katate dori - It takes hold behind of wrist.
Ushiro ryote dori - To take hold the two hands behind.
Ryokata Ushiro dori Agarrar both shoulders behind.
Ushiro shime kubi - Throttling.
Blows
Shomen Uchi- vertical Blow from top to bottom in the head.
Yokomen Uchi- oblique Blow from top to bottom.
Tsuki - Puetazo.
Basic distances
Irimi nage - To throw simultaneously that one enters. The fall takes place because
we cleared to uke its point of balance.
Juji nage - the distance with the arms becomes of uke in cross (an arm surrounds to
the other by the part of the elbow and produces a luxacin of the elbow that causes
that uke must throw itself)
Kaiten nage - Rotatory Shot. Uchi is denominated or grove kaiten nage according to
is made on the inside or by outside respectively.
Kokyu ho Kokyu nage - To throw with the Breathing.
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