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If we unify all the fundamental circuits and all the possible semi-spirals and spirals of neutralization that can be tracked dynamically around your operations center, which will be I'immagine will be that of a sphere: a sphere dynamics surrounding I'Aikidoista protected in a virtually unlimited number of circular paths, in which the aggressive action can be channeled and neuualizzata. The concepts examined up to this point centtalizzazione, extension and control radiant blend also led in this picture that gives students a clear formula to which he can refer to solve those problems that the practice of functional training offers on the table constantly. Every movement and aggressive action, in fact, the front or from behind, or on both sides, can be dynamically extended and led to one of those circuits, spiral or semi-spirals, which run around that center and that are at various manipulations, single or in combination, for the attack or panlizzare disperdedo in a spin. Consider also that this sphere dynamic summary is far from having a prospetriva static in action on one place only, and against an adversary. The reality of the aggression of training and carpet are both broader and necessarily broad and require considerable travel, turns, inverted roll, dodge later, with parades and a thousand slips incoming Ahe maneuvers that move the ball along the dynamic plane and space, offering greater freedom of action has not soltanro against an opponent, but also in the attack multiple, launched simultaneously by two or more attackers. This dynamic ball rolling with you and offers you every time the circuit is appropriate for your protection to neuualizzazione aggressive action. It would be obviously impossible to explore All models in this dynamic conrenuri idea of \u200b\u200bthe sphere and, after all, appear in their uniqueness in every key recnica examined in Chapter VIII. In these pages we can simply trace the configurazioniprimarie and summary, examining the function

general will perform in combat. Cenffo his place under extremely mobile, the student of Aikido can face an attack from multiple moving his opponents with a series of screws ( tenkan ) which, as mentioned ayant, suck their attacks in a series of equally dynamic extensions in dynamic imbalance, the student quickly channeled into the channels, the spirals and the semi-spiral, the neutralization. The latter, in the attack multiple, must necessarily take the form of rapid screenings, usually run with an adversary against the other, to impede or paralyze subsequent attacks. Single in the attack, the circuit of neuttalizzazione, after traveling around a circular ffacciato the student that, in this way skews his adversary in a dynamic way, it can backfire and bring about the same opponent against him the strength of its initial attack, as in many assets that end with his arms locked in a twist directed at its center and, therefore, extremely painful and pa: alizzante. In all these cases, the dynamic sphere expands or shrinks around its operations center, from which it derives I'energia to perform the maneuvers required by the strategic circumstances. In summary, circular motion, circular action - that is, in both phases of strategic preparation and conclusion of a defensive reaction characterized aiki Aikido. All the techniques have been designed and developed around this basic principle that has become the most well-known and independent of this art, and also represents I'immagine closer to that ideal fusion of integrative Morihei Ueshiba, in 'keeping his students in action on the carpet, surrounded by the eternally new game balls and multiple synchronized dynamics, expressed as one of the highest secrets of Aikido: humans to harmonize with the movement of the universe.

From: Aikido and the Dynamic Sphere

By: O. Ratti / Westbrook A.

Ed: Mediterranean

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Dynamic Sphere Aikido Judo

What is Aikido:

Aikido stems from a variety of Eastern martial arts, but the genius of its founder, Master Morihei Ueshiba , was to maximize efficiency and discipline to "spiritual" a set of self-defense techniques. Supreme art of movement in space and the continuing search for balance and harmony in technique, in comparison with their opponents and if stessi.Un analysis:
"Art is now known as Aikido, first appears as a highly dynamic and rich in strategic options to defend themselves from violent attacks effectively, derived from a systematic and intelligent synthesis of the ancient arts of the Japanese warrior. For A closer look reveals the Aikido as a method of strengthening the body and mind, as a way to merge their respective functional energies, in a coordinated and unified in order to develop a balanced and integrated personality. The name itself, in fact, means the way or method (DO) for coordination, merger or harmony (AI) life energy (KI). A method of self-defense, but also - at the highest levels - a "path" that will bring harmony to all the vital powers of man, combined with moral and ethical grounds. This martial art introduced to the world by Maestro Ueshiba, he was adopted by the movements and actions of self-defense arising from the disciplines of ken-jutsu, aiki-jutsu, ju-jitsu and other more esoteric methods, raising to discipline "spiritual" these arts of combat. This method, on the physical level, it offers many techniques to counter attacks by one or more opponents and is based on techniques and strategies are effective, sometimes complex and difficult, but accessible to people of all ages and gender. But why Aikido is unique? Almost all traditional martial arts claim to be very effective methods of self-defense. The essential difference is found in the grounds and the characteristic features that identify his practice. First, from the point of view of its practical application, Aikido is an art of defense proclaims purely reflexive, ethically activated by a violent attack, unprovoked. In the methodology which we propose practical and ethical research, the neutralization of the opponent, causing minor damage and possible irreparable. On the technical Aikido collects the best techniques of levers, projections, strategies of movement enhanced by the principles of centralization and extension products from the study of the Hara, the man's abdominal center, serving as the point of mental and physical coordination , and KI, the energy that is intimate and complete a merger of the various aspects of personality. Both of these concepts must be understood in the broadest sense that encompasses human existence beyond time and space of a violent event, individual, to determine the purpose of human action. Finally, that same practice, in all its strategies, tactics, techniques and preparatory movements conclusive breakthrough turns out to be singularly relaxed, no tension and stiffness, typically circular, fluid, wide ... refreshing. "

The Kaikogi: the habit of training for the practice of Aikido is the Judogi (white), to enhance the meaning of equality in the practice of Aikido. To some degree, 1 kyu and black belt, but sooner if the teacher allows it, above the already wears hakama, traditional Japanese pants (black or blue or white).

Belts: in the tradition of Aikido there are no colored belts, but they can be introduced for the purpose of teacher training organization (white> yellow> orange> green> blue> brown, which correspond in the 6th to 1 kyu, decreasing). Usually wearing a brown belt, as "candidates" to the black belt. The black belt is automatically on the 1st DAN. The Dan are higher degrees. Each instance or kyu, and DAN, has a time minimum stay.

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History of Jujitsu
The discipline is now practiced throughout the world under the simple name of "Judo", should call for accuracy "Kodokan Judo". The following chapters then summarize the history of Kodokan Judo. The modern Kodokan Judo comes from traditional Jujitsu or Jujutsu of old Japan. The techniques of Judo as it became after being reviewed, sorted, systematized and combined with an ideal. So we can say that the Kodokan Judo raised Jutsu ("art" or "practice") to Do ("way" or "principle").

What was then the Jujitsu, Judo prototype? It was known under a dozen different names, such as Yawara, Taijutsu, Wajutsu, thorite, Kogusoku, Kemp, Hakudo, Kumiuchi, Shubaku, Koshi-no-Mawari, etc.. He had several schools, which were divided among themselves for their own methods. In general, the Jujitsu can be defined as an art of attack and defense, in most cases without the use of weapons against an opponent armed or not. The origins of Jujitsu are lost in the mists of time. ll Nihon Shoki (the Chronicle of Japan "), history of Japan written by imperial order in 72O AD, speaks of a tournament Kurabe Chikara (îorza race), which took place in the seventh year of the reign of Emperor Suinin, 230 years before Christ. This event is considered by some historians the origin of Sumo Japanese wrestling that has some relationship with the Jujitsu. Although it is uncertain whether this Chikara Kurabe has any relationship with the Sumo or the ancient Jujitsu, I'avvenimento is regarded as a genuine and important historical evidence shows that the embryonic state of the Sumo and Jujitsu in ancient times . The oldest texts of Japanese literature in which the word appears is the yawara Konjaku Monogatari ("Book of ancient and modern stories") that you think's in the second half of the 'eleventh century. Since the word yawara cited in this book is a story about the sumo, we can not identify directly with Jujitsu, but this is a particularly interesting document, which historians thought worthy of Judo. According to the Bujutsu Ryùsóroku ("Biography of the founders of different schools of martial arts") and other documents, in the period before the founding of the Kodokan Judo, there were about a ventint dt Ryît (schools) of Jujitsu as Takenouchi-ryu, Sekiguchi-ryu , Kyúshin-ryu, Kito-ryu and Tenshin-shin'yó-ryîr. The last two were particularly studied by Professor Jigoro Kano, the founder of our eminent and regret. The difference between the different schools was mainly due the specialization of teachers in certain techniques of Jujitsu. But in recent ternpi seems that some masters of Jujitsu have established their own school only to get publicity, so that there were many different scuore iome name, who taught pretty much the same technique.

circumstances that contributed to the birth and development of Jujitsu

(a) Prior to the advent of firearms in Japan were used in war since ancient times, the arc and arrows. In the melee warriors used swords and spears, and occasionally fought with his bare hands. This technique was called Kumiuchi: enough already avaflzata contribute to the development of Jujitsu.

(b) For centuries, the Japanese warrior made use of two swords, one long and one short, while in 1877 this practice was banned by a decree. Even before this decree, in the presence of dignitaries, the soldier had to occur without the long sword. In particular, the Tokugawa era, long swords were banned in the court of the Shogun, so that the palace guards and civilian employees were entitled only to the short sword, and the same happened to the prison guards. All of these categories, therefore requiring a defense technique that allowed them to perform certain tasks without being killed.

(C) Special methods were designed to strike with the hands, fingers, elbow and hand, knee, heel and foot, to twist or break joints, to allow an unarmed person, or private ownership of weapons , to subdue an opponent.

(d) Many hundreds of years before the Meiji era, during the feudal era, it was strictly observed the separation of class between the warriors and the common people. The latter was forbidden to bring any type of sword, large or small, which is why he had to learn to defend themselves, a type of unarmed combat. All of these circumstances, which led to the great development of Jujitsu, are closely linked them and can not be separated from each other. But by Densho (manuscript archives of the secret teachings of the founders of different schools), one can easily recognize their respective characteristics. For example, we find in Densho detailed instructions and colorful illustrations on how to catch, tying a bandit. Such details as may be deemed unrelated to the objectives of Jujitsu itself, serve to show concretely what spirit they have developed techniques of Jujitsu.

Two different sources affect the historical study of Jujitsu:
(a) The historical and literary works in general.
(b) The Densho, already mentioned.

The history books contain some information on Jujitsu, but most references are contained in various writings of each period. The documents of the individual schools are often interpreted with caution because of their tendency to be propaganda, and claim the prestige of their origins. In addition, some of them, despite their antiquity, are relatively recent manuscript copies, so that you can not give them a safe degree of authenticity. From the documents available today, but we can safely conclude that the systematic Jujitsu took shape in the latter half of the sixteenth century and developed until the early nineteenth. The theories and principles and teachings det Jujitsu of different schools are based mostly on the ideas of a famous old book of strategy, favored by Chinese theoretical Hwang-Shinkon, which was the Bible of our soldiers feudal age, entitled: The Lorz is nell'agililà (the oak may crush and the rush challenge the storm). It also is in Chinese philosophy, expressed in the book of Lao-tzu who preaches I'arrendevolezza, non-resistance, etc.., Or in the I-king, the <>. These are schools of thought that inspired the ideals of bushido and are in perfect harmony with the spirit of Kodokan Judo. It should say something about the legend that wants Jujitsu introduced to Japan by a Chinese named Chen-Yuang-Ping, around 1644-48, or 1627, according to the document Kokushóii. A significant number of authentic repudiates this legend. For example, we have trustworthy documents on Japanese masters of Jujitsu as Hitotsubashi Joken or Jujin Sekiguchi, who taught well before the dates above. Other authentic descriptions of Jujitsu have been found in various documents as Yukisenso-monogatari, Kuyamigusa Densho and prior to this legend. This does not necessarily mean that Chen-Yuang-Ping has introduced in Japan, the Chinese boxing (Kemp). Indeed, it is reasonable to expect that Kemp has had some influence on Juiitsu.

Developments Kodokan Judo

Professor Jigoro Kano, founder of the Kodokan, was born in 1860 in the coastal town of Mikage, near Kobe. He moved with his family in Tokyo in 1871. But to reconstruct the origins of Kodokan Judo must first remember the social circumstances of the time. In those years, Japan witnessed a number of revolutionary changes. Tokugawa Shogunate collapsed and imperial rule was restored in 1868. By the end of the feudal system, the nation rejected the culture and traditional institutions, turning eagerly to the culture of the most advanced countries of Europe and America. Thus, private grants of the powerful, who lost their privileges, no (drama), one of the traditional arts of the country, suddenly disappeared. It tells the story of a famous actor who went begging from door to door, reciting some of his popular song repertoire. In addition, I'ordinanza forbidding samurai to carry swords, in 1871, marked the rapid decline of the martial arts and Jujitsu was no exception: the different schools, without the support of wealthy clans began to decline and there were to disappear altogether. How exactly did Jigoro Kano, an eighteen year old student at the University of Tokyo, to revive this art dying? The answer is simple. Jigoro Kano was a young man from the physical weakness: too proud to submit, suffered stronger than the brutality of his companions, he wanted to be respected at all costs. Having heard of Jujitsu, a method by which it could beat a weak opponent of Herculean strength, he decided to learn it. But for the social unrest that we said, almost all the Masters of Jujitsu had employed in other professions and so it was hard to find a good teacher. He met last Teinosuke Yagi, who taught him the rudiments of art. Later he studied under Hachinosuke Fukuda and Masatomo Iso-Shin'yó Tenshin-ryu and Kito-ryu Tsunetoshi Iikubo, being initiated into the secrets of the two schools. Then founded in 1882, his own school called the Kodokan, and began to teach his method called Judo Jujitsu instead. He was then twenty-three years and was a teacher of Gakushuin (Peers School). Driven by zeal and boundless energy, he continued to search for the secrets of the other schools and improve their method does not save the trouble of visiting the most famous masters and to study the old Densho, reaching fame in the realm of the unknown sin'allora Jujitsu. The reasons for the birth of the ashes of Judo Jujitsu are described by Professor Kano in one of the first conference, held his students in 1898. Here are some excerpts: <> Kano says, not only because I find it interesting, but also because he believed the most effective means I'educazione both body and spirit. For this I got to spread it everywhere I'idea 'But it was necessary to change the old Jujitsu, to make it accessible to all, because the old style was not expected to I'educazione or imagined physical or moral and intellectual culture. This was not really an advantage occasional ancient Jujitsu, which was designed only to win. On the other hand, knowing that every school had its strengths and weaknesses, I concluded that it was necessary to redo the art of Jujitsu as combat. So, taking advantage of all the interesting things I learned in different schools and adding my findings, to establish a new method for physical culture and mental I'educazione, which also applies to win in combat. I called "Kodokan Judo". I'ho called because instead of Judo Jujitsu? What we teach is not only jutsu ("art" 'or "practice"). Certainly it is also jutsu, but it is on Do ("way" or "principle") I would particularly stress. Today it is commonplace to say instead of Judo Jujitsu, but before I started teaching, this term had been adopted only by a school Jikishin-Ryu. It was very rarely used by others. Specifically chose this word to distinguish the little-known school from my other most famous practicing Jujitsu. The reasons why I could not adopt a totally new name were numerous: the Kodokan Judo that I teach has ambitions broader and different techniques from those of the ancient Jujitsu, but is based mostly on what I learned from old masters, so that I could not give it a new name. then there were two other reasons for avoiding the term "Jujitsu." One was that some schools of Jujitsu often indulged in violent and dangerous techniques in both screenings, the twists in both legs and arms, so many people believe that jujitsu was harmful. In addition, some gyms are insufficiently supervised, older students mistreated fun for beginners and often beat them, so that Jujitsu was frowned upon and regarded as an activity whose influence on young people was negative. I wanted to show that what I taught was not a dangerous practice and could not harm anyone, and that this was not taught that some Jujitsu, Judo, but a totally different thing. The second reason is that when I began teaching, the Jujitsu was completely discredited. Some teachers live show with fighting organized troupes of students, whose performances were to charge admission, combined meetings with other professional Sumo wrestlers. Such degrading practices repugnant to me because the combat prostitution. This is why I avoided the word Judo Jujitsu and I adopted in its place. Therefore, to distinguish it from the term used by Judo Jikishin-ryu, I called my school, "Kodokan Judo", although it may seem a little complicated. These are the main points of the genesis of Judo, Professor Kano itself explained. At the founding of the Kodokan, in 1882, his dojo (practice hall) measured only 12 tatami mats, that had an area of \u200b\u200bapproximately 4 x 6 m, and the first year students were nine in all. Today, the Kodokan, 70 years after its foundation, has a circulation of 500 tatami room (30x30 m) and the number of pupils of the new method, men and women, young and old, of every race and nationality, there are millions . One of the most vital aspirations of Professor Kano in the last days of life, the International Judo Federation, was made and his son, current president of the Kodokan. If we turn to the past, the heart is filled with deep emotions. Many stories and anecdotes could be told about the difficulties faced by Professor Kano and passion that showed in 'I'arte teach judo in the early days of the Kodokan, but we are forced to neglect for lack of space. Overcome many hardships and difficulties, the Kodokan, despite his inexperience and small size, made rapid progress, attracting I'attenzione the general public in a few years. Finally, in 1886, unquestionably conquered supremacy. At that time, with the stabilization of social conditions in the country, the old schools of jujitsu returned gradually to flourish. The management of the Tokyo Metropolitan Police, in the person of its directors, showed great interest in the return of Jujitsu, the Kenjitsu (Japanese fencing), and other forms of martial practices. The new Kodokan Judo was the focus of public attention: we all praised the principles, aims and lofty ideals, but had doubts and suspicion about its effectiveness in combat. In particular, he was despised by practitioners of the old style of Jujitsu, as, for example, the old and famous Hikosuke Totsuka, who had many followers. Of course, this situation was due to an open rivalry between the Kodokan and the Totsuka school. In 1886, under the auspices of the head of the Metropolitan Police, was held a great tournament between the two schools. It was a decisive battle: defeat would be fatal to the Kodokan. But the Kodokan won all the battles, but two ended in a draw in this competition where each school was represented by 15 men chosen. The brilliant victory definitively determine the supremacy of Kodokan Judo Jujitsu about other schools, not only in principle, but also in technique. From quell'awenimento until now, many remarkable things might be mentioned, which mark important dates in the development of Judo in our country and abroad. But with regret we have to surrender to the demands of space. The technical formula of Kodokan Judo was completed around 1887, while its spiritual principles reached perfection around the t922 'Society was founded in the year Kodokan Cultural and it was proposed that a social movement had a motto Seiryoku Zen'yo ( the most effective ") and Jita Kyoei (" Mutual Welfare and Prosperity ").

Principles and purpose

The main difference between Kodokan Judo and Jujitsu old can be summarized as the elevation of a simple technique at the beginning of life. "The instructions left by the founder, as they are still kept in the teaching of Kodokan present are: Judo is the principle of maximum efficiency of the body Jujitsu and spirit and is nothing but an application of this universal principle to systems of attack and defense. Follow this principle to improve themselves and contribute to the prosperity of the world, this is the ultimate aim of the study of Judo. More over, Professor Kano summarizes what was said above in the top " maximum efficiency with minimum effort " and "Mutual Welfare and Prosperity . The key feature of the Judo lies in applying the principle of the IU, the same Professor Kano explains in his book: What does it really mean this "flexibility", this "surrender"? To answer this question, suppose we evaluate the power a man in unity. We say that the strength of a man standing in front of me is represented by 10 units, while my bottom is represented by 7 units. If he pushes me with all his might, even if use all my strength against his, I would inevitably be pushed back or thrown to the ground. But if, instead of oppose, let him vent his strength just when backing ltti pushing harder, concerned only with keeping me in balance, my opponent will fold forward, and so lose I'equilibrio. In this condition will become so weak, because of the bad position of his body, that its strength will be represented only at the moment three units instead of the usual ten. At this point, if I kept my balance, I have all my seven units of force and I find him more, so much so that I can beat him using only half of my strength, that is three and a half units, against his three. The principle of making use of only half of my strength, is valid in all cases. If you had a force greater than that of my adversary, I could push it back sicuramenfe. But even if I wanted and I had the power to do so, it is always preferable to first give up, because that would save a lot of energy and have run out of my opponent. This is an example of how to beat an opponent by yielding, and was applied many times in combat Jujitsu. It is for this reason that the word IIT (which means "soft" or "soft") became synonymous with the art-l'intera. This is the beginning of the IIT. But the real Jujitsu is something more. Jujitsu is not limited simply to get the win sull'awersario with compliance. In physical combat is sometimes necessary to defend themselves and ward off the blows (which are forms of direct attack in contrast to the softness). If an opponent grabs the wrist, how can you leave without using force? The situation repeats itself when someone grabs you from behind, squeezing around her shoulders. Thus the use of compliance does not occur in all actions used in combat Jujitsu. There is thus a truly universal principle? Yes, and that of "Maximum Efficiency nell'Utilizzazioîe of Spirit and Body." Jujitsu I'applicazione is nothing but this universal principle to the science of attack and defense. Interpreting the meaning of freedom, IU, we can say that its principle is applicable when using a positive attack at the right time, even the phrase "maximize the efficient " is not particularly new. But only after long years of study and training in Judo, Professor Kano has come to these conclusions. The principle is essential that got known in Eastern philosophy as Gyo (Samskarah Sanskrit), or ascetic exercise. More students of Judo progress in their studies and training, more deeply understand the true meaning of this expression. Our founder explains the deeper meaning in these words: maximum efficiency in the use of Spirit and Body "is the fundamental principle that governs all techniques of judo, but it is also something more. It can be applied to improve the human body, make you strong, healthy and useful, being so physical education. It can increase the intellectual and moral strength, becoming a form education and also can be applied to improve social services, clothing, housing problems, social relationships and working methods, thereby building up the model of an art of living. A universal principle that I gave the name of Judo. Therefore, the complete view of Judo is in training the mind and body, but also a rule of inspiration in dealing with others and work. One aspect of Judo is to practice and study I'attacco and defense. Before the founding of the Kodokan in Japan was only studied and practiced that aspect of Judo which covers I'attacco and defense, Jujitsu under the name of Taijitsu (the art of using the body) 'or Yawara (the compliance). But I came to think that the study of this universal principle is more important than the simple practice of Jujitsu, since its real understanding makes it possible not only to apply to all forms of life, but it's really important in the study of the same Jujitsu. The founder of Judo was convinced, through his extensive studies on different methods of attack and defense, they are totally dependent on this universal principle and that any goal could be achieved by " maximum efficiency" in the use of spirit and body. And when we understand the real effectiveness of this principle, it can be applied to all stages of life and make it possible to lead a "high" and "rational." But we move on to the second principle: "Mutual Welfare and Prosperity ," says the founder of Judo in the following way: When maximum efficiency is applied to the elevation or the perfection of the mind and body in the science of attack and defense , requires particular order and harmony among all members of a group and this condition can be achieved with the aid and mutual concessions, which lead to prosperity and mutual prosperity. As a result the ultimate goal of Judo is to inculcate in man the spirit of respect for the principles of "Maximum Efficiency" and "Mutual Welfare and Prosperity", causing to practice. Individually and collectively, that man can attain the highest stage and at the same time developing his body and learn I'arte of attack and defense. When I consider the dualistic Judo, "mutual welfare and prosperity" is considered the ultimate goal, while the "most effective" is the means to achieve that end. But we can reduce it to a single principle and then the end, "Mutual Welfare and Prosperity", will be included in the half, the most effective. "Thus, even if the Judo seems to have two aspects, is essentially dictated by a single doctrine, that universal unity, ie the maximum effectiveness apply to all activities and human affairs: this and nothing else. The claim that the principle of "Mutual Welfare and Prosperity" can be understood directly through the study of Judo and I'allenamento can be difficult to understand. One can argue that Judo is basically an art of combat and that his goal is to win by beating I'avversario and therefore this principle appears to be inconsistent and pulled by the hair. But "Mutual Welfare and Prosperity " is the ideal phase of the Kodokan Judo, the ultimate goal, which can be achieved only by those who, having completely mastered I'arte and spirit of the fighting have exceeded the concepts of victory and defeat. Since Judo has developed on the basis of Jujitsu one of the martial arts of old Japan, and is now passionately studied with the objective of winning battles, it is necessary to establish a parallel between his goal and the spirit of the great masters of fencing and other martial arts feudal era . But, as it is impossible to explain in writing the mysteries of Zen, so they find it difficult to explain insurmountable I'esperienza Masters of the past. Miyamoto Musashi (1582-1645), a large fencing-master, says in his book "Gorin-no-sho (Book of five rings"): All martial arts, including fencing and I'arte of spear fighting, have their secrets, but are governed by. the principle of universal unity, that can not be explained with words These words are in harmony with the principle of Mutual Prosperity and Well-being to which they appeal to Professor Kano and other great masters of martial arts. In the East this concept is expressed with phrases such as symbolic Lii-Go-ichinyo (compliance and inseparably united force), even if it seems to involve two contradictory things, or Nin-Ten-gòitsu (Heaven and I'uomo in one body). But remember that these principles are based on training and on exercises called Gyo. The principle of Mutual Prosperity and Well-being is implied in the deep sense of great harmony that allows people to enjoy life in a society that practices mutual help and mutual concessions. Professor Kano said that the ultimate goal of Kodokan Judo is the contribution to prosperity and happiness of mankind through the improvement of themselves. The pursuit of perfection requires a spirit drawn from the truth, progresses only through constant effort and dedication of themselves. The highest stage of spiritual life of an individual is where the concepts of "I" and "others" are out of date and reduced to unity. For example, Kiichi-sai was one of the pseudonyms of the late Professor Kano, and means "dwelling unit". Confucius, a great sage and one of four great religious leaders of the world, he said: At the age of 70 years could follow the desires of my heart, without transgressing what was right. The mentally represented by "Mutual Welfare and Prosperity" is the attainment of a degree of morality that can reach only a great moralist. Master Kano distinguishes two phases in the practice of Judo: the perfection of the individual and the contribution to prosperity and human happiness. It is a division practice, but in reality are two different aspects of the ultimate end of Mutual Welfare and Prosperity. Achieving this ideal is purpose to get the study and training and judo players. The Master taught this form of moral practice, for example, asked students not to use in training techniques that could hurt I'avversario, because this violence on a person is against the spirit of security and mutual well-being. Also taught that we must adjust the relationship with other drawing, in social life, the principles of mutual aid and concessions, namely, the Mutual Welfare and Prosperity. He avoided, with the disciples, the discourses on the profound philosophical principles of Judo, preferring to teach in the small things of everyday behavior and observing their progress toward higher levels of spirit. Indeed, it is necessary that the judoka progresses in daily practice and in this way creates a world of harmony, peace and love, in a state of perfection in which, as Buddhism teaches, "themselves and I'universo are one body, "or" self and other are fused together. "This is the culmination of Eastern philosophy, which embodies the high ideals of Christianity and is the highest aspiration of mankind.

From: Kodokan Judo

Ed: Oscar Mondadori

Vegeta Upset Because Bulma Dies

the sword - the soul of the Samurai

Bushido is the sword its emblem of power and value. The son of the samurai learned very early to the sword for him one day and it was very important that in which, having reached the I'età five years and the wearing of distinctive dress of the samurai, was placed on a board and started to go to the rites of the military profession, while a sword from his belt replaced authentic toys with the knife which he had hitherto enjoyed. After this preliminary ceremony for adoptivo weapon, had not seen him cross the threshold of the father's house without the emblem of his rank, though it was usually replaced in normal use, by a dagger of gilded wood. Neither spent many years before he could bring the authentic steel dagger - even blunt - before finally reaching the moment when, abandoned all imitation weapons, and had a joy sharpest blades just obtained, had no way to get to try anywhere, wood and stone, their thread. Reached the fifteenth year with his manly status, which allowed him to independence of action, could take pride from the possession of weapons so sharp to be able to meet every need. The fact to bear arms so dangerous then led him to assume a tone and a sense of great self-respect, along with the consciousness of a profound responsibility. And then you could well be said of him: << surrounds not the sword in vain >> - since what led to the belt was a symbol of what kept the soul and heart, the symbol of honor and loyalty. The two swords, the long and short calls Daito respectively, and shot or katana and wakizashi, never leave the side of the samurai. If he stays at home, swords, occupy the most important place in the studio or in the living room, at night, then they shall immediately at the pillow in hand. His constant companions, whom he loved and called by names caressing, deeply and I would say you've almost worship. The father of history has told how strange thing that's sacrificed to an iron scimitar. Well, you temples in Japan and many families keep a sword as an object of worship! Due respect is given to even the most common knife, and any insult to it is considered a personal affront. Woe to those who negligently stepped on a blade that lie on the floor so precious as the sword can not avoid the subject of consideration in the long evenings of art and artists, the vanity of the owners, especially in peacetime, when it is brought only as a sign of rank, just as Bishop holds the pastoral or the king scepter. Sharkskin and finest silk for I'impugnatura, silver care, paints in various colors for the sleeve significantly reduced the appearance tenibile that these weapons bearers of death and taking these outward ornaments were nothing compared to the value of the blade The swordsmith was not a mere craftsman, but a high of inspiration and his forge a real sanctuary. Every day He began his career with prayers and purifications by which, as the ritual formula . That every hammer blow, and each dive in the water and every mind on the wheel, was a sacred place of great importance. I'anima was the spirit of the artist or of his tutelary gods to infuse a sword in our power so fascinating? Perfect as a work of art, so as to defy comparison to the swords of Toledo and Damascus rivals, it was something more than he could give her the only art. The cold blade, collecting on the surface of the vapor suspended in the atmosphere, the composition of pure water, from which flashed a blue light, the thread unparalleled, which depended on each event and every opportunity, the curve of the spine, where the most delicate grace, then connecting with the higher force: all this made us tremble with a feeling which consisted of power and beauty, reverence and fear. Harmless so long as it remained a mere object of beauty and aesthetic admiration, it is dangerous for the mere fact of being as indeed was still within reach, and therefore, become a slight temptation to abuse it. Too often, in fact, the blade flashed out of the sheath, and sometimes I'abuso reached the point that some did not hesitate to check on the neck of some individual helpless I'efficienza just bought the sword. The issue that most concerns us in this regard is the following . The answer is, unequivocally, no. Bushido, in fact, on one side attached great importance to use it conveniently, by 'more hated and blamed any abuse that may be involved. Vile and exhibitionist who was considered his sword in situations that are worthy of it. A man who can control himself also knows how to have to use at the right time - and this time spoke quite often. Count Katsu, who lived during one of the most troubled times in our history, in which murders, suicides and other acts of violence were the order of the day, invested in a time of supreme dictatorial powers and though subjected to repeated attacks, not never stained his sword with blood. Recalling some events with a friend, he says in that weird and rude tone that was typical.

<< Provo considerable reluctance to kill people, so I never even killed a man and I let go even those whose heads deserved to be cut. One day a friend told me: 'You do not kill enough! Why, do not eat pepper and herbs exciting? '. Well, many are no better than that my friend, but you see: he was assassinated in his turn and if I have escaped violent death, perhaps I owe to my aversion to killing. I was so closely tied to the scabbard of the sword I'impugnatura that it became difficult to remove the blade: I was determined not to hurt anything, even if I was hurt. It is true that some are like fleas and mosquitoes, and biting, but what does it matter their sting? Irritates a little and just: does not pose some danger in my life! >>.

These were the words of a man who had witnessed with pride, in the burning fire of adversity and triumph, I'insegnamento of bushido. High popular as: (which means that it is not real achievement to turn an enemy), and others of the same importance and significance, are intended to show that, after all, an ideal purpose to get the Cavalry was made up of peace we must be noted, with much regret, that this high ideal target would remain exclusive subject of preaching by priests and moralists, and the samurai were constantly preaching and emphasizing only the deeds in this martial exaltation they pushed so far from those of a virile type "Amazon" even their ideal woman.

From: Bushido - Ed: Know-Kai
By: InazS Notoube (1862 -1933)