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Christian Tissier Aikido practice

Exercise for heating, stretching and flexibility in the joints.

Relaxation exercises, breathing, concentration and meditation.
exercises Taisabaki ( study of body movement in space )

Quick
Balance

Location

Types of trips:

Irimi ( advancement, entry )
Yori ( foot chases foot)

Kota ( backdown, absorption )

Tshughi ( foot foot chases )
Ashi ( shift )

Ayumi ( time walking )

Tenkan ( rotation ) Irimi Tenkan

Kaiten ( change direction )

Shikki, suwari ( movements in knee )

UKEMI (fall)

Mae ukemi (falling forward )
Yoko ukemi ( fall off )
Ushiro ukemi (backward fall )
Fall buffer
Drop dead leaf

methods of study and training 's Aikido:

The practice of aikido starts with a proper physical preparation ( heating), allows the apparatus cardio-vascular and musculo-skeletal system to be best placed to deal with the' training. Tai-I know Aikido is composed of warm-up exercises and stretching, but also exercise capacity conditional. With the deepening of the practice of 'Aikido is also a particular mindset is useful to improve their learning skills and expressive.

methodological progression of a typical lesson of Aikido:

Tai-so ( gymnastics, heating, stretching ...)

Taisabaki ( study of movements )

Ukemi ( study of falls )

Tai jutsu ( study of the techniques of Aikido )

The various techniques and principles are studied and applied from the various outlets of the body from various attacks and armed with his bare hands, from various directions, one or more opponents, and in various conditions: tachi (standing ): suwari ( both knee ): hanmihantachi ( attacker and defender standing in knee ).

breathing exercises and relaxation.

The technical program of 'Aikido practiced at our school also provides aiki-jo ( average use of the stick) and the' Aiki-ken (use of bokken : wooden sword ).

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"There is no enemy" (Neko No Myojutsu)

the wonderful techniques of the Old Cat, a short work of 700, a text which became very popular among practitioners of Japanese martial arts. It speaks of Shoken swordsman, who had his house haunted by a huge rat. He tried to get rid of due to its domestic cat, with the skunks, using his sword. But always failed. Exasperated he turned to the old cat. Surprised at his appearance in a very ordinary cat and there with age, Shoken opted to give him a chance. Just Shoken free the old cat in his house, the rats froze immediately, so that the cat was able to grab it by the neck and present it to Shoken. All the other cats, amazed by the magnificent victory of the Old Cat, asked to be trained in his art. They explained to him their attack techniques of combat, but the Old Cat objected saying that the techniques are very important, discipline is necessary, training is never to be abandoned, but we must not only be based on them. It is essential to the mental approach:

"The thought hinders and obstructs the real nature. Do not think, act, follow the movements of nature and the self disappears. In absence of self will not have opponents in heaven or on earth. "As soon as is also shown a minimum of conscious thought, and the project will separate you from the natural way. See yourself and others as separate entities, as adversaries. I wonder what my technique: the answer is mushin (no mind). Mushin is to act in harmony with nature, nothing more.

Long ago, there was a cat in my neighborhood that seemed to do nothing but snooze all day. The cat seemed devoid of spirit, almost like a wooden cat. No one had ever seen a rat hunt, and yet everywhere he went, or is there was no rat dared to appear. I went to see the cat and asked him to explain why. I put the question four times, but the cat remained silent. Not that he did not want to answer: he did not know quite how to respond. The cat had forgotten himself and the objects to dwell in a state of lack of purpose. That cat became the embodiment of the divine martial art of no-kill. Still do not match of the cat. At one point Shoken, who was eavesdropping on the conversations of the old cats to other cats, came forward admitting its inability, even after so much training in the art of the sword, to grasp the true essence and ask the old man to reveal his Cat precious secrets. The Old Cat said

"It penetrates the principle of life and death, first of all, and keep that spirit. There will be no more doubts, no wandering thoughts, no calculations, no decisions. The Your spirit will remain calm and peaceful, smooth, free to respond to any eventuality. Conversely, if there is also the faintest object in your mind, there is an ego, there will be an enemy, there will be conflict, there will be loss of liberty. You come into the darkness of spiritual death and lose the brightness. How can you expect to face an opponent in such a state? Even if you win, a victory would be superficial and not real art of the sword. The lack of purpose is not a state of lack, is formless, not of objectives. What I call the absence of purpose does not pursue anything, does not rely on anything, has no enemies, not himself, and answers to everything in a natural way and leaves no trace.

"Shoken asked:" What is for there is no enemy, there is no self? ". The old Cat said:" Since there is a self, there is an enemy. If there is no self, there is no enemy. Enemy as it is in opposition. Each object has the form has an opposite. When the mind has no form, there is nothing that can be opposed. When there is no opposition, there is nothing to fight. This is called no enemy, no self. When the self and objects are both forgotten, are experiencing a natural state of non-activity, an absence of problems, of unity. The shape of the enemy is gone and you know nothing. It is like being unconscious, it means no computer and immediately thought natural response. This mind is free and allows the world to become your domain. Abstractions such as this, that, good and bad disappear. Pleasure and pain, gain and loss are other similar creations of the mind ".

There is really very little to say about this short piece. You can look at times tempted to vain words to add something is clear in itself. There is a Zen story that tells of a teacher who was about to start his sermon when a bird began to sing. The teacher spoke and listened to all the bird. Disappeared singing, the teacher said, "Well, the sermon is finished," and so went away. So what is there to say? Only very trivial things. Be normal, be natural, away from grenades, attitudes cuts; not claim to prove anything. Abandoning the tensions, let your energy and stop chasing anything. Open your eyes, look, see, wonder, rather than disguise, rather than attitudes, more than wish to distinguish, rather than wanting to weigh our presence with a thousand tricks that we are great teachers. Feeling the weight of all this, an intolerable burden, unnatural, highly polluting and ingabbiante, especially that alienates us from what our original nature. Decided to abandon once and for all the jack, losing your grip, losing your grip. Natural, clear, calm, accepting, fair-minded. Responding to the reality as it is, and that's it. If you must eat eat, If you need to urinate, urine, and if you need someone to listen, listen, if you're tired, sleep. In all, in all things. In other words, there's nothing. Nothing! This is not to move from a doctrine to another, it is not to learn any lessons. "We feel a bit 'what Zen says" but does not say anything! It is the absence of all: here is the great freedom. The rest is artifice, construction unlikely, theory in the head and then an additional filter that sits between you and reality.

"He does not seek" (from Shodoka)

The Shodoka (The Song of Awakening) to Yoka Daishi

"Dear friend, see wise man, who stopped with the doctrine and it is idle? He does not look more than suppress illusory thoughts, and seek the truth. The true nature of our ignorance is actually the Buddha nature, our body is empty and illusory body Dharma. When you understand the Dharma body, there is nothing in front of us. The original source, the source of our true nature is the Buddha. " Who clings to a doctrine can not be called wise, he is aware of this, seeking the truth in its doctrine
, the map of his life, the answers to his many questions. What should I do? Let's see what the doctrine says about it. Here, the wise man does not arise on this path. Exactly, that's the thing: the wise man does not arise in any path. His very walk along the path has become the path itself. He started, of course, and in fact it says that "stopped". If stopped, before it had to do with doctrine. It was necessary, but now abandoned. He had a role, but now it is useless, closed, sectarian, is risky: you think you're on the moon, but you are clinging to the finger that indicates, you're talking about free and instead act continuously with the handbook in the arm. Measure the reality through the yardstick that we have is from your teaching: you can not see the reality, the judge, the sections, you lost the benefit of the full enjoyment of it. The doctrine says: do this and do that. Even in some Zen texts there are many indications in this direction. Meditate in a certain way, behave according to certain rules, use your body with a certain discipline, etc.. But we must go further: we do not have to do with an instruction manual. For some it would be comforting to act on the suggestions of a handbook, but continue to live always in the usual cage. Maybe golden, but still a cage. The essay instead went beyond that: there is more exercise, there is no longer practical. Dire financial and practical dualism is to say: here's a year and here is the rest of life here and then practice this evening I go out with friends. What a terrible situation! That strenuous efforts! To think that there are things that are good and others that are to be eradicated, thoughts to think like soldiers! From fanatics. The wise man overcomes the dualism, the one between ignorance and wisdom, between illusion and truth. Seek the truth: this is the most dreaded disease of the mind of a "spiritual seeker". The name itself: researcher! But what 're looking for? Can not you see? Beggar! In this sense the essay is idle: not given their own penalty. There is no more objective to be pursued: it is present in the here and now, he is aware, is shiny. What would have to say? It is a fact: it can not be otherwise. You're looking for something we call truth, evidently believe that there is something that is not likely. And vice versa: if you see somewhere illusion or ignorance, will not be able to find some truth in other places. In any case, you're already crashed, six in dualism. The essay instead passed truth and delusion, and if there is no truth-illusion of the couple, there is only the Buddha. Even here, even now, in our thoughts illusory - the very people who would like to eliminate some naive - there is the nature of the Buddha. Ignorance is Buddha, dharma is illusion (the reality-truth). This is the (non-) natural way. And stark perchés anything but natural.

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Ceremony Tea

The tea ceremony, in its essence, is the synthetic expression of the fundamental aspects of Japanese culture. As such it is preserved over the centuries and despite the inevitable marketing, which occurred immediately after the war, has succeeded to preserve its symbolism beyond the undeniable aspect of folklore associated with it.

HISTORY

tea, drink wine less arrogant, not selfish as coffee and cocoa as not so harmless, makes his entrance in Europe around the middle of 1600 but it was already known and appreciated in the oriental world at least the eighth century. The tea plant is native to southern China and was well known since ancient times in botany and medicine. He attributed it to this important plant therapeutic properties such as to offer relief from fatigue, cheer the soul, strengthen the will, healing and vision problems. In religious environment, where he found a lasting place in the centuries, the leaves of his plant were considered, inter alia, an essential ingredient of life in vain quell'elisir long cherished by Taoist monks. Buddhist monks also attributed to the infusions prepared with tea leaves another property: to favor the merger. In fact, the monks used it extensively during the long hours of meditation to combat drowsiness. The use of tea as a beverage was certainly widespread in the east. The original recipe, primitive and highly complex, provided a list of ingredients and a very special mode of preparation. According to an ancient Chinese recipe tea leaves were steamed, crushed in a mortar and then they made a cake that was boiled with rice, ginger, salt, orange peel, spices, milk and sometimes added to the intrinsic onions. The salt was the first ingredient to be gone forever and the recipe suffered over the centuries modifications and simplifications, but it is likely that Japan has known the tea using a recipe similar to questa.Il tea came to Japan for the first time around the tenth century to the thirteenth century but was witness to the spread following the development of doctrine Zen, a form of contemplative Buddhism borrowed from China. The Buddhist tradition attributes to monaco Eisai (1141-1215) credited with having introduced tea to Japan. It is said that Eisai had spent some time studying Zen in China and on his return to Japan had brought with it the seeds of that plant magic and had begun to grow in the garden of the monastery. Like his ancestors he was convinced of the various Chinese medicinal properties of plants. It was only later, however, that tea is popular as a form of entertainment for guests of the monastery for the monks themselves. And as entertainment then the tea soon became theism, or the cult of tea, the Chanoyu (literally "water for tea"), drew ever closer to art began to dissociate from the exclusively monastic. The tea ceremony was therefore to represent the link between life and art, between the sacred and the profane. It is essentially "the cult founded sull'adorazione of the beautiful among the sordid facts of existence, is the worship of the imperfect, as it is a vague attempt to make something possible in this impossible thing that is life ". The connections of tea with Buddhism, especially Zen, are numerous and it is no coincidence that the monks were the first to take an active interest this drink. Tea with its characteristic slightly bitter taste that soothes and clarifies, well suited to the spirit of austere monastic life. The Sado, the way of tea, in its constant pursuit of that accounted for simplicity simplification is typical of Zen and Zen borrowed from its peculiar aesthetic sense, the very sensual awareness of the void expressed by the concept of Wabi. The Chanoyu spread in the fifteenth century, thanks to other Zen monks who gradually adapted to Japanese taste and made it an art form and at the same time were the initiators of the various schools, some of which are still flourishing today. The tea is used in the ceremony is not the common tea leaves drop to hot water. It is a tea from the characteristic bright green, finely ground and dissolved in hot water with a bamboo whisk. The result is a drink thick, slightly foamy, with a characteristic bitter taste very different from the common tea. A Chinese writer has in fact poetically described as "foam liquid jade."

The tea ceremony is divided into three distinct phases:

- Kaiseki a light meal eaten before the tea;

- Koichi tea dense

- Usucha tea light.

The ceremony in its entirety requires so many hours, reserving the full ceremony for special occasions, usually it is limited solely to the time dell'Usucha. An elaborate code of etiquette governs all phases of the ceremony from the number of days in advance which extends an invitation (usually no more than five), the ritual washing of hands before entering the tea room at the post to be filled during the ceremony and for guests to the host, description of the guest of honor, how to serve and drink tea. The strict observance of formal rules is nothing but a way to ensure that nothing unexpected disturb the dignified serenity and harmony of spirit associated with the ceremony itself.

The Usucha and Koichi visually represent two distinct moments of the ceremony and ritual associated with them is in fact different. Koichi involves the use of a single cup from which each guest drinking a few sips. The Protocol provides that before handing the cup to his lips the one admires, after tasting the tea you compliments for the taste and then drink a couple of sips before handing over the cup near the guest having thoroughly wiped with a towel the part from which it is consumed. After the round is possible that our most important ask to see the cup again to appreciate the quality. Dell'Usucha If the protocol is slightly different. Every guest in fact drink the whole cup of tea, then wipes the board with his fingers and wipes her hands with a napkin, and the cup returns to the landlord that the washing with hot water and dried after it fills it again to serve another guest. The cup is given to guests by presenting the most beautiful. The host in turn will take care to turn it so as not to drink the best part. The tea ceremony became, was accompanied by a new awareness in the arts and architecture and did not fail to influence, with his love for the simplicity and sobriety, the life of every day.
The popularity of the ceremony in the seventeenth century was responsible for the great impetus to the development of ceramics, and especially to the one used for tea. Many schools were born, each corresponding to the specific aesthetic, each reflecting the philosophy and style of a particular teacher. Mugs Raku, originating in Kyoto, were those that met the most success among connoisseurs. They are pleasant to touch and inspire their unique simplicity and serenity in elegant simplicity decorative. Are usually not perfectly round but are made to be held with both hands, as is customary drinking tea. The upper edge is not perfectly smooth but wavy, so as to provide a pleasurable sensation when brought to his lips. The base is usually not glazed, letting them see the type of clay that make up the cup. Do not have a specific motif, but the decoration is created by the glazed and the interplay of colors and natural contorni.Il Zen Buddhism has not only created the tea ceremony, giving it depth and spirituality, but has permeated and spiritualized the same room used to his worship. The tea room can be a separate unit from the rest of the house (Sukiya) or be part of the house. The size of the classic tea room are four and a half tatami, tatami with the medium in the center. At the center is placed the teapot as guests, not more than five for the small room size, are arranged on the remaining four tatami. The tea room, size and simplicity, often contrasts with the rest of the house. In it you want to create an idea of \u200b\u200brecollection and simplicity. It differs from a living room because it was closed on all four sides, representing an isolated and secluded area very attractive. The light filters recently and the only decorative element is given by tokonoma (a kind of decorative panel vertical) that can accommodate an important painting or flower arrangement. The bare elegance of this room, based only on the dark shades, allows the soul to break free from the bonds of human social life, soaring to the highest spiritual values. The true reality of the room is empty, as such, allows an infinite number of interpretations and freedom of movement, both spiritually and physically. Only in a vacuum indeed find expression and realization the wide range of aesthetic emotions, and only through empty man is able to overcome his physical limitations and intellectual, moral and spiritual.

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Shinto

From Japan "Shin-to" (the "Way of the Gods", according to a preliminary "on", you may well say, in the manner "Kun" as "Kami no Michi ") with the addition of the suffix "ism".

Shinto, which does not recognize a supreme God, is a polytheistic worship of nature and ancestors. Originally aniconic Shinto was not that he had no images of gods, and only as a result of the admixture in the Middle Ages, this primitive religion with Buddhism of the Great Vehicle, began to see statues representing deities, arranged in various temples . Shinto formed the character and spirit of Japan, is the religion and its myths of the beginning of its history through the centuries has been an integral part in all aspects of social and political life. Scintoismos'incontrano in a large number of gods of nature to which are added in a later period, the earthly deities, local and family members. There is talk of a number of deities ranging from 80 to 800 000, hence the definition of Japan Shinkoku which means precisely 'the land of the gods. " Only in the sixth century of the Christian era in which Japan makes history and begin to write wise thanks to China, cultural beacon of the Far East (such as Greece to our civilization), the old religio "originated in Japan, received the Sino-Japanese name (" on ") of" Shin-to "in Japanese pure ("kun") was said as innanzidetto "Kami no michi (Road / Way of the Gods), to distinguish it from Buddhism called" Butsu-do "(Road / Route of Buddha), which was introduced precisely to ' era of the 29th Emperor, Kimmei (540 - 571). It has unified the culture of the people, sanctified all its rulers, and not only ancient but also the last, gave the Kamikaze and ideologies also inspired a sense of aesthetics and love of beauty that is the hallmark of the Japanese. It 'was the glue that both religious and social thought, when the Japanese culture has been in contact with Chinese culture first and then the West. And 'yet Shinto to imbue the Japanese people the moral strength that sustained him after the defeat.

The sacred texts of Shinto, collected and transcribed only in the Buddhist era, are three mythological gathered together under the title of Sam-bu-han-sho (the three core books):

the Ku-ji-ki (ancient history of events up to 620 BC),

the Ko-ji-ki (ancient history that goes up to 712 BC) and

the Nihon-gi (Japanese annals until 720 AD)

Period proto-historic and legendary: the establishment of the legends which form the basis of the Shinto

620 BC Jimmu, the first Emperor of Japan (Mikado or Tenno, "Lord of Heaven") is a legendary figure, considered the descendant of Amaterasu, the Sun Goddess 405 AD: Introduction of Chinese writing in Japan.

552 dD: Introduction of Buddhism :

673-686 Kingdom of Mikado Temmu who decides to fix the legends and histories of the Scinto imperial makes memorizing a Are some Hieda-no-

711-712: Preparation of Kujiki (collection of ancient legends and events that go back up to this date)

713: Writing, on the orders of Empress Gemmy, a collection of costumes provinces (the Fudoki)

720: Writing in Chinese Nihongi or more precisely the Nihonshoki (official annual of Japan), under the direction of Prince toner.

907: Preparation of Engishiki ("Rules Engi era)

In Kojiki and tells Nihongi Shinto of ancient myths, the creation of the world and of mankind, the origin of the gods. Izanagi and Izanami. Cult of the Dead is one of the main features of Shinto. The Japanese, always assisted by his ancestors, he believes that the dead have a life invisible, in which spirits continue to live as good or evil spirits. They live in a country called Yomi, which corresponds to the ancient Greek gods Hades. As regards the tombs, they are considered real homes of the dead, visit relatives deceased ancestor who communicate the most important events of the family. The faithful in his religious activities, consider the divine beings as donors of goods soils, are not subject to redemption in the prayers. There are a reward or punishment after death and so there is no heaven or hell. The parties Scinto, called Matsuri, which have a different life, one month, three days or one day, ceremonies of thanksgiving for the benefits received by the gods and ceremonies of prayer to avert the disasters. A place of particular importance are the major festivals associated with religious worship of the Imperial Family. On the occasion of these festivities is the Emperor himself, who officiates Worship in the 'sacred hall "of the Imperial Palace. There is also a rank order as in the Temples for the Gods. The most beautiful temples are those of Ise, where they worship the Goddess Sun and the Goddess of Food, at the Atsuta Negoya, and the temples of the kingdom who are dedicated to the ancestors or some divine emperors and dignitaries. Even among the priests (which can also be female), who call themselves "officials of the Gods," are distinguished different categories. Priests may marry and pass on their office hereditary in the family. In addition to their religious offices, also exert a profession and wear the vestments, which consists of a white dress with wide, loose sleeves and a hat of black taffeta latter only when dealing with religion.

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Interview with Master Morihei Ueshiba Budo

"... you check your partner, no desire to
domain. It is a state of perpetual victory.
There is no possibility of failure. In this sense there is no clash
in Aikido, and even if you had an opponent,
he would only be a companion to control ...."

A: When I was a college student my philosophy professor showed us a picture of a famous philosopher, and now I am struck by the similarity with you
0 - SENSEI: Well maybe it is entered in the field of philosophy, as my spiritual side is much more emphasized than the physical.

B: It is said that the 'Aikido is very different from Judo and Karate.
0 - SENSEI: I think we can say that it is the ultimate martial art. This is because it is based on a universal truth. Quest 'universe is composed of many different parts that are nevertheless held together as one big family, this is a representation of peace at the highest level. Embracing the point of view of 'universe,' Aikido is not merely a 'martial art' s love. Can not be an 'art of violence. It thus could be defined as a 'further manifestation of the Creator. L 'Aikido, it is immense. the training plans are the Earth and Heaven. The mental attitudes of practitioners must be full of peace and nonviolence. This is the right mindset of Japanese martial arts, violence is generated by a disturbed mind. Our duty is to transform the world into an earthly paradise. Activities such as the war are misplaced.

A: This is fundamentally different from traditional schools.
0 - SENSEI: certainly is very different. If we look behind us we realize to what has abused the martial arts. During the Warring States Period, for example, the rich lords used the martial arts for personal purposes and to satisfy their interests. This I think is totally appropriate. I used to think that martial arts were meant to defeat the enemy soldiers in war, why, when the war ended, I was very puzzled. This led me to seek, within seven years, the true spirit of sweat, and that was when it occurred to me to build a paradise on earth. The reason for this solution is that the heavens and the earth were relatively stable in their evolution, as humans seem to be in a perpetual state of confusionale.Prima we must combat this situation. The realization of this mission is a step forward for the 'whole of humanity. When I came to this conclusion, I realized that the true nature of ' Aikido is the absolute peace and harmony. L 'Aikido was created in accordance with the principles of the universe, so it's a audo of absolute victory.

B: Would you tell us about the principles of 'Aikido? People think it's something mystical like ninjutsu, saying that you are able to lift heavy objects with a kind of mysterious power.
0 - SENSEI: On the surface it might seem something mystical, but it is not. In Aikido we only use the strength of our opponent, so that more force he uses is more easy for us.

B: In this sense there is also Aiki in judo, where you have to synchronize themselves with the rhythm of the partner. If he pulls, you push and if he pushes you bring. Movendoti according to this principle do the lose his balance and then apply your technique.
O-SENSEI: In Aikido there is absolutely first attack. Attach it means to have already been defeated in spirit. In accordance with the principle of non-resistance, are not opposed to 'striker. So you could say that there is no opponent in Aikido. Victory for us is "Masagatzu Agatzu", that is when you win over all, according to the divine mission, then you have the absolute strength.
B: You are referring to the case "sen no sen", the initiative on attachment?
O-Sensei: Absolutely no. If I wanted to try to express it in words I should say that you check your partner, no desire to dominate. It is a state of perpetual victory. There is no chance of defeat. In this sense there is no clash in Aikido, and even if you had an opponent, he would only be a companion to control.

B: How many techniques exist in Aikido?
0 - SENSEI: There are about 3000 basic techniques, and each of them has 16 variations, so there are many thousands. Depending on the situation yourself you can create new ones.

A: When he started studying martial arts?
0 - SENSEI: A 14 -15 years or so. I have learned, in order, the following schools of Ju Jutsu: Tenshinyo, Kito, Yagyu, Aioi, and Shinkage. But anyway I was not happy and tried again the true budo. Sojutsu and practiced Kendo. But even these, concentrate on fighting one on one, they failed to satisfy me. So I've combed the country, coaches and looking the way, but in vain.

A: You could say that was the period of ascetic training of the warrior?
0 - SENSEI: Yes, the search for true Budo. When I used to go to other schools, their teachers never challenged. Who among the pilgrim dojo is too tired to show his true abilities. So I paid their regular fees and trying to learn something. Finally, if I was I to be higher, by taking back my money and went home.

B: And when the Aikido began to take shape?
0 - SENSEI: As I said before, I traveled to many places looking for true Budo. Then about 30 years, I came to Hokkaido. On that occasion, while I was in Kitami Province, I met some SOKAKU TAKEDA, master of the Aizu clan. He taught the Daito-ryu Jujitsu. During the months that I studied with him I had a sort of inspiration. Later I invited him to my house, and together with another 15 or 16 people became a student of the 'essence of budo.

B: So he found studying aikido jujitsu with Takeda?
O-SENSEI: No. It would be more accurate to say that the teacher opened my eyes to Takeda Budo.

A: So in what particular circumstances was born the 'Aikido?
O-SENSEI: this happened. My father became very ill in 1918. Takeda I was forced to leave and return home. along the way I heard that if I prayed in Ayabe, near Kyoto, every wish I would have been fulfilled. So I went there and met Onisaburo Deguchi. But when I got home, I learned that my father was dead anyway. Deguchi had met only once, I decided to return to Ayabe with all my family and stayed there until a11925, all 'age of 40 years. One day, after battling a master of kendo, I was refreshing in the garden. Suddenly a shower of golden light fell from the sky and enveloped me. All of a sudden my body grew enormously, reaching the borders of 'the whole universe. Enlightened by that 'experience, I realized that we should not focus on victory: the heart of Budo is love. This is the 'Aikido.

B: So in Budo is not essential to be strong. Since ancient times taught the commonality between Zen and the sword. Similarly, the essence of Budo can not be understood without first clearing his mind. In this state, nothing is right that wrong, is more valuable ..
O-Sensei: As I said before, the 'essence of Budo is the path of Masagatzu Agatzu.

B: I heard a story that saw her involved in a fight with 150 workers ..
O-SENSEI: it? For what I remember the teacher Deguchi came to Mongolia in '24 to realize his dream of creating a large Asian community in accordance with national policy. it took him to his request until I was called to arms. Together through Mongolia and Manchuria. During the trip we encountered a group of bandits in the mountains, which began shooting at their fire pesantemente.io said smiling and then I threw myself between them and attacking them with pride scattering.

A: He stood for a long time in Manchuria?
O-SENSEI: Before the 'incident in Manchuria have been very spesso.Ero supervisor for the martial arts for the organization as the Shimbuden Kenkoku University in Mongolia. For this reason I was welcome there.

B: Hino Ashisei wrote a story called "Oja no Za" which tells the story of Tenryu Saburo, a hero in the world of sumo, and his encounter with a master of Aikido and the rediscovery of its true spirit. By chance this story is concerned?
O-SENSEI: Yes

B: What kind of relationship he had with Tenryu?
O-Sensei: He stayed at my house for about three months.

B: This happened in Manchuria?
O-SENSEI: Yes we met at the tournament in honor del10 anniversary of the government in Manchuria. There was a huge man at the party and a lot of people around him who made comments on his incredible strength. I asked who he was and then I was told that it was Tenryu, famous Sumo wrestler. I introduced myself to him and eventually we decided to compare our skills against each other. So I sat down and said to Tenryu: "Push me, trying to tip over backwards. Push thicker as you can, do not hold your strength . Strong secrets of Aikido, I knew that could move an inch. However Tenryu seemed surprised at this and became a student of Aikido. It was a good man.

A: Sensei, she also had rappolti with the navy?
O-SENSEI: Yes, for a long time. Begun in 1928, my collaboration with the Naval Academy as a part-time teacher, lasted for about 10 years.

B: So also taught to the soldiers during that period!
O-SENSEI: to eh, more than one occasion I have taught the military began with the Naval Academy, but in '33 I held classes for the Military School in 1942 Toyama.Poi Aikido also taught at the school police. On another occasion, at the invitation of General Maeda, I gave a demonstration for the Army.


A: By teaching the soldiers will certainly have been involved in some fun episode.
O-SENSEI: Yes, once I was even the victim of an ambush.

B: Maybe because they considered it a teacher too severe?
O-SENSEI: No, not for what. I think they wanted to prove my abilities. It was the time when taught 'Academy of Polizia.una evening as I walked into the training room, I felt that something was wrong. Something moved above me. All 'Suddenly, from all directions, jumped out of some bushes and hollows, a group of soldiers surrounded me. Then began to attack me with swords and wooden sticks. Because they are accustomed to this sort of thing, do not bother me much. As soon as they tried to hit me, I moved just a fluke and the 'other, and meanwhile I realized that they were losing confidence in themselves. Eventually they fell exhausted. Life is not without surprises. L 'other day, after a conference of a type recognized my face and I ran up and saluted. After talking for a while, I realized that this was one of the men who attacked me that day many years ago. I sheepishly said: "I am very sorry for that incident. That day we were talking about the real effectiveness of our teaching Aikido. A group of us from hotheads decided to test him. you hide 30 or so. And we were totally shocked that thirty men trained for war could not have been nothing compared to your strength. "

C: There were also episodes about the school in Toyama?
O-SENSEI: Showdown? Once, I think before the 'incident at the police academy. A group of captains, instructors at the school of Toyama, invited me to try my strength against them. They all boasted of their ability with phrases like "I can Total weight lifting "or" I can break tiles tot diameter, so I told them "I do not have this kind of force, but I can kill people just like you with the little finger. But since I'm sorry to hurt you, do so. "Lying on my right arm and leaned over the index a desk, so I invited them to get on my arm, lying down on his stomach. One after another in disbelief, began to pile on my arm. When they had got all six, I asked the man next to me a glass of water. While I was drinking with his left hand, the group of men on my right arm was silent amazement.

B: Aside from the 'Aikido, you must have a superhuman strength!

O-SENSEI: Not really.
Kisshomaru: Surely he is very strong, but we should talk about the power of Ki, rather than physical force. Some time ago, building a new dojo, we saw seven or eight workers who tried in vain to uproot a tree. My father looked at them for a while, 'and then asked them to move in order to prove himself. He pulled up in an instant, with one hand and threw it away. It would be inconceivable to do such things by sheer physical strength. A 'last time there was an accident on a Mihamahiro.

B: Are you talking about the same Mihamahiro National Association of Sumo?
O-SENSEI: Yes When I was in Shingu, Wakayama Prefecture, Mihamahiro was getting good results in the ranking of sumotori. He had incredible strength, and managed to raise three trunks, weighing several tons. When I learned that Mihamahiro was in town, I invited him to visit me. While we were chatting, he said, "Master, I have heard of you who have an unimaginable force. Why not compare our capacity?" Okay, "I replied," but I will use only my index finger. "We started. Mihamahiro tried to lift me and despite being able to move huge masses, he could not move me an inch. After a bit, 'retorted his own strength against him, and he found himself flying through the air. He realized that I had only touched with his forefinger, and with the index I kept immobilized. We looked like an adult playing with a child. Seeing him in disbelief, I asked him to try again. Sitting on the floor, I offered him pushing me to try to overthrow the head, but he could not. Then I lifted my legs off the ground, remaining in the balance, but even that could move me. Distraught, he began to study the 'Aikido.

A: When a person says to land with a finger, she presses a vital point?
O-SENSEI: Drawing a circle around them. Their strength is set to 'internal of this circle. No matter how strong a man can not extend its power further this circle. Becomes suddenly weak. So you can knock him down with a finger while in this phase. You can because he is weak.

A: His wife is from Wakayama prefecture?
O-SENSEI: Yes, she comes from the Takeda family of Wakayama.

A: The Takeda family is closely associated with martial arts.
O-SENSEI: Without a doubt. My family has served the 'Emperor for many generations. l my ancestors, in fact, gave up their property and their possessions to devote himself entirely the Imperial Family ..

B: As her teacher, has been around for many years in the period when he was young, that his wife should not have been a very simple life.
O-SENSEI: In fact, even now I can spend much time at home, because of the ongoing commitments.
Kisshomaru: My father has always been particularly interested in the ascetic practice of martial arts. In addition, an 'the other characteristic is its total disregard for money. On one occasion there was an incident of this kind. When my father left for Tokyo in 1926, he went alone and then in 1927, we reached the rest of us by Tanabe. With the help of the son of General Yamamoto, mr. Kiyoshi, renting a house in Sarumachi. At that 'time my father owned a large chunk of land around Tanabe, which included areas of cultivable and uncultivable. In any case, used it very little and therefore needed a loan. But despite this, he refused to sell alcunché.ma Not only that when his students brought him 's offer monthly, he said he did not need this kind of thing that would never accept money directly, and donassero who preferred them to the gods, so that the day when he needed money, he prayed to the gods, so they receive the necessary. He never accepted money to teach Budo. The dojo at that time was the billiard room of the Shimazu family, and here gathered to enjoy many military officers and aristocratic people. At that time we called our art Ueshiba Juku Aikijitsu.

B: At what age did you start practicing?
Kisshomaru: You can start at the age of 7, but we must wait the 15 to practice seriously. Physically speaking, the body begins to strengthen and to fortify their bones at that 'age. Since, moreover, contains many spiritual aspects of Aikido, you have to wait for that age have its own world view, and then the nature of Budo. Therefore, ultimately, I'd say 15 to 16 years is a good age to start practicing.

B: Compared to Judo, there are few occasions when they can grab in Aikido so you can simultaneously compare more than one opponent, which is ideal in Budo. In this respect, there are many thugs who come to learn Aikido?
Kisshomaru: to eh, sure, sometimes people also master of the genre. But when such people are studying Aikido with the intention of using it as a weapon to fight, do not last for long. Practicing martial arts is not like dancing or watch a movie. Sun or rain, you still practice every day if you want to move forward. In particular Aikido might be called a spiritual practice that uses the forms of Budo. It is too deep to be cultivated by those who want to use it to get into fights. In any case, individuals especially prone to violence, cease to be so after learning Aikido.

B: I see ... through constant training can correct their
violent behavior.
O-SENSEI: L 'Aikido is not a' martial art of violence but rather an art of love, where violence has no place. Indeed we must gently guide the violent assaults their opponents. It can not be thugs too long ..

B: L 'idea, then is not to oppose violence to violence, but to transform the violence into love.
A: What to teach to a beginner as essential in Aikido? In judo, for example, the first thing you learn to fall ...
Kisshomaru: First of all the body movement (tai sabaki), then the flow of ki.

A: What is meant by "flow of ki?
Kisshomaru: In Aikido, we constantly try to control the energy of our partners, through the control of our own energy, guiding the company in our own movement. After we train our body to rotate. Do not just move the body, we must move his arms and legs together so that the entire body is unified and can move smoothly.

B: Watching Aikido practice, students seem to fall naturally. What kind of training do you do to prevent falls?
Kisshomaru: Unlike judo, where you grab with your partner in Aikido you keep a certain distance. Therefore, you can apply a freer style of fall. Instead of falling with a thud, as in Judo, we use a circular drop, a form of fall much more natural. So we practice these four basic diligently.

B: So you practice tai-sabaki, ki no nagare, tenkan and ukemi and then begin the study of the techniques. What kind of techniques to be taught 'start?
Kisshomaru: shihonage, a technique where you can throw an opponent in several directions. Replicates the basic movements of ken. Of course, also practice sword. As mentioned above, in Aikido, I'awersario becomes part of our movement. In this way I can move at will. Similarly, when I train with a stick or a sword, I make that become a part of myself, like an arm or a leg. So any weapon in the hands of a aikidoka ceases to be a simple object. Become an 'extension of his own body. The next is iriminage. In this technique comes with the whole body as soon as the opponent tries to hurt us. In this brief moment you can also launch 2 or 3 atemi. For example, if our enemy attacks us from the side with a punch, using his energy, we open our bodies in guiding him in a rotation that follows the direction of his attack. So we raise our arm drawing a circle over his head throwing him to the ground. This is also the flow of ki. There are various and complex theories about this. L 'uke is completely powerless, or rather, its full force is directed where we want to project. So the greater the strength of our partner and is more easy for us. But on the other hand, if our techniques in a clash with anyone opposing our energy to his, would not be possible to defeat an opponent stronger than us.
O-Sensei: Aikido in fact, never go against the energy of our attacker. When he attacks us with a punch or cutting off vertically like a sword, drawing essentially a point or line. All you have to do is to dodge them.
Kisshomaru: Then we teach the techniques of immobilization, shomenuchi ikkyo, Nikky and so on.

B: The 'Spiritual Aikido contains many elements. How long it takes for a beginner to acquire knowledge bases?
Kisshomaru: Because there are people more or less coordinated, I can not make a general estimate. But after about three months of diligent practice, a beginner starts to get a 'no idea what the' Aikido is. Once it reaches six months of practice it is difficult to leave. Those who have only a superficial interest retire earlier than three months.

B: He seemed to understand that the 28th of this month there will be tests for shodan. How many black belts there are at present?
Kisshomaru: The highest degree awarded is currently the eighth dan, are the four who have achieved. There are six practitioners with the seventh dan, dan, and numerous first, considering all those who have begun after the war.

B: So there is a high number of people who practice the 'Aikido throughout the country.
Kisshomaru: Master Tohei visited Hawaii and the United States to promote Aikido. In Hawaii, there are about 1,200 practitioners, equivalent to about 80,000 practitioners in Tokyo. There is also a small number of black belts in France. There was a Frenchman who wanted to experience the true spirit of 'Aikido after studying judo. Not being satisfied with the practice in France has decided to look at the place where Aikido was born, and came to Japan. Panama's Ambassador to practice Aikido, but it seems that the climate of Japan is too cold for him and so not practical in winter. There is also a girl, Onado Haru, who has trained with us for several anni.Poi has suffered for Italy to become an 'artist. A few days ago, I received a letter from Rome, where he says to be very happy because he met an Italian who practice Aikido with which it can train.

A: What can we say about the interpretation of the techniques of Aikido?
O-SENSEI: the essential points are Masakatzu, Agatzu and Katzuhayai. As I said before, "Masakatzu" means "good victory", "Agatzu" you mean "being in agreement with your mission on earth", "Katzuhayai" indicates "the mental state of absolute victory"

B: The Way of 'Aikido seems very long, is not it?
O-Sensei: The Way of 'Aiki is infinite. Today I have 76 years, but am still in my research. It is not an easy goal to teach the Way in Budo as in any art. In Aikido, one must understand all phenomena of the universe. It is a workout that lasts a lifetime.

B: So you learn Aikido martial parallel with the teachings and divine. But at a glance what the spirit of Aikido?
O-SENSEI: L 'Aikido is love (AI). We must fill their hearts with love 's universe, and then embrace its mission to protect and love for all things. Accept this mission is the true budo. It means winning over themselves and eliminate the idea of \u200b\u200bthe enemy from our hearts. It is a way of individual perfection in which there is no place for violence. The techniques of 'Aiki is a spiritual training through a street where you search the union of body and mind, in accordance with the principles of' universe.

B: So 'goal of Aikido is peace in the world.
O-SENSEI: 's ultimate goal of' Aikido is the creation of a paradise on earth, so that everyone can be in harmony. Then we will not need atomic energy and hydrogen bombs. It could be a wonderful world.

Words For Wedding Memory Candle

beyond cultural barriers

The notion of do

Define budo through its connotations of austerity and severity, or with the asceticism and spirituality out of place. Budo literally means martial way. need to reflect on the practice of martial arts technique (BU) in connection with the concept of way (do). In Japan today, where modernity is much appreciated, some young people have an allergic reaction when it comes to giving you. Personally, I think that the way it is not the expression of its antiquity of mysticism: the way of life is the time from birth until death. Everyone along the ups and downs of the road, that does not bind the conscience and in which, over time, it's easy to get lost. The concept of path requires the existence of a direction or goal. During the course of life, the idea of \u200b\u200bbudo arises when the practice of martial arts are accompanied by the desire to improve oneself, one's whole person. The possibility of improving one's self is present in all cultures, even though the understanding of this improvement by the Japanese seem to be different from that of Europeans. Although this difference does not appear immediately, masked by the idea of \u200b\u200bprogression, I think the most important problem that faces a Westerner wanting to practice budo, is put into practice the concept of the way (do). The question of budo therefore does not arise in the same terms for the Japanese and Westerners. Below I will try to clear the obstacles that must be overcome to a mutual understanding.

is transmitted by the Japanese budo

examine any difficulties or problems that teachers face when Japanese budo seek to convey to foreigners who want to build their practice. What are the problems, explicit and implicit, that meet the masters of Japanese budo? One of the most important difficulty is the communication of the body techniques of budo related to spiritual aspects. The Japanese masters, to be truly understood, they are obliged to relativize the concept of life, somehow putting into question their worldview. It is not an easy thing. Everyone knows that to advance the practice of budo requires concentration, determination, conviction, essentially an unchanging spirit. to be persistent during the years of practice. The vast majority of teachers draws the energy needed to sustain the practice of budo from the desire to search for perfection. This tension ideal, though not conscious, comes from a practice that seeks a state of perfection, a value deeply rooted in Japanese society represented by the syncretism of the image of Buddha and the shrines of the gods. It involves intuition that fuses the human world with the cosmic universe. For this reason the Japanese have a tendency to regard it as a universal value and assume that is well regarded even by those who belong to a different culture. The problem is this.

The problem for the followers of budo foreign

Let's look at some issues that recruits foreigners, particularly Western must face. For the Japanese the way (do) about the duration of life. The notion of an ideal voltage budo means oriented towards improving one's person, in its entirety, by practicing martial. Westerners understand this expression, but did not attach the same meaning as the Japanese. The elevation of the human quality of budo through Buddhist and Shinto in origin: a man can reach the state - the divine - to be confused with Buddha and the god of a temple. The difference with the Christian culture, where the distance between man and God is insurmountable, it is clear: maximizing their human value, every person has the opportunity to change the quality of one's being to a level that is indistinguishable from an idea of \u200b\u200bthe divine. The philosophical discourse and the ethics of Japanese martial arts or budo are based on a conception of Shinto and Buddhist world and the universe, where the absolute does not exist and everything is relative to another: the God is absolute- absent in this universe. I know some Japanese masters of the Christian faith, but it does not prevent them from being so sensitive Buddhist and Shinto universal energy. The idea of \u200b\u200bself, based on this way of conceiving the world and on this form of sensibility is central to budo. The assumption that each man is able to aspire to perfection along the way that makes the development of this concept in the context of different cultural perspectives, is somehow an extension of the generosity of Buddhist logic: delete themselves giving birth to a new work. Some western researchers define budo through common traits observed in the martial arts of different origin but the fundamental characteristics of budo training is the concept rather than the special sign of these disciplines. Thus, as with the Japanese masters, this way of practicing budo, puts followers in the western state of having, somehow, to question their way of being. Although some Europeans seem to live, even more than the Japanese, Japanese in a way, it is not certain to ape the habits. Important not to confuse, or worse, lose their identity but on the contrary it is necessary to strengthen it by living every moment intensely, here and now. Go to the realization of budo designed to determine planetary From this point of view, a problem of differentiation. I think this is the main difficulty for the followers of budo.

A key to the budo

The thought of the street appears spontaneously, when the voltage to the ideal training if you bind to the practice of the martial art, during the progression time. In other words, if the tension does not appear, the practice may not lead to the thought of the street and therefore is not in budo. Budo, strictly speaking, does not identify a particular discipline, but its quality and its practical content. The constant practice of kendo, karate-do, jo-do, the Kyudo ... does not mean practicing budo. The practice becomes budo spontaneously when it involves a voltage to the ideal self of the person as a whole. Budo is not a kind of fighting disciplines, but the way you engage in research in a discipline of the effectiveness of combat. The pressure to formation if, in the sense I described above, is not an abstraction but is based on a concrete bodily sensation that every human being can conceive, irrespective of their culture. This feeling can be defined as the key that helps to overcome cultural barriers by opening the door to a deeper practice of budo. What is this bodily sensation? In the Japanese language is expressed through the concept of ki. I think the bodily sensation of ki is commonly found in human experience, even if the form of interpretation of this feeling varies according to culture. For example, the logical character is much more developed in Western languages \u200b\u200band in Japanese language but in Western languages there are no words - and this is a major difficulty of translation - that express the concept of ki. In Japanese this term encompasses the feelings and impressions mysterious, vague, intangible touch something in the depths of our being, which probably depend on an archaic sensibility or reflected. This set of expressions is difficult to define a word is present in everyday experience, literature and the arts from Japan, and is called ki. The exclusion from the vocabulary of one word that defines these feelings and impressions it seems related to the development of the logical nature of Western languages. Rational thought has probably developed by rejecting this sensitivity. The feeling of ki, without going through a translation equivalent words, must therefore be taken up in practice as ki. I believe that holds the key to budo is necessary to cultivate, by means of the body techniques of combat, their sensitivity to ki, being guided, in extent and depth of this feeling.

Kenji Tokitsu