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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.