of all levels of proficiency should maintain a strong tie to the basic techniques and principles of aikido.
CONCLUSION
In the beginning, a student in basic aikido knows only the physical training and execution of techniques. Eventually, the advanced student knows, and applies, the advanced aikido concepts that make the techniques work.
The concepts are interrelated and interdependent. Any stage, of any technique, is an illustration of each one of the concepts. They all exist simultaneously. Observation, perception, understanding, and application allow all students to see at their personal level of training and experience. In many regards, the techniques of aikido are relatively few and simple. It is the refinement of application that makes them different. As a student progresses from beginning to intermediate to advanced and beyond, he or she will become less dependent on the technical technique or even the concepts presented here. Eventually the goal is simply to spontaneously, creatively, and naturally move in response, not reaction, to any approach or attack. Aikido practitioners move in such a way that they naturally connect and move to avoid damage to either themselves or their opponent, and to take control of the situation and life.
The inner development of the advanced practitioner involves an understanding of the philosophical basis for aikido, developing a training philosophy, training the mind, and understanding and using ki. The theories and concepts for the advanced practitioner are the art of body mechanics, movement, and engagement. The advanced techniques of aikido include strikes, throws and locks, applications, combinations, and counters. Advanced applications include self-defense, demonstrations, competitions, seminars, and teaching.
BUDO
O'Sensei Morihei Ueshiba would say that aikido is by nature essentially different from other martial arts, but Master Sokaku Takeda did open his eyes to the true nature of Budo.
Budo is a divine path established by the gods that leads to truth, goodness, and beauty; it is a spiritual path reflecting the unlimited absolute nature of the universe and the ultimate grand design of creation.... Reform your perception of how the universe actually looks and acts; change the martial techniques into a vehicle of purity, goodness and beauty; and master these things. When the sword of harmonization linking heaven, earth and humankind is manifest, one is liberated, able to purify and forge the self. (UESHIBA, M. 1991, P. 27)
Budo is the martial way, the way of war. Bushido is the Japanese feudal-military code of behavior associated with the samurai. Bushido is the way of the warrior. The original samurai, meaning to serve, were protectors of their superior. The code of bushido developed and died out as the East became more westernized. It was revived and revised during the World War and became a code of nationalism, patriotism, and bravery.
O'Sensei Morihei Ueshiba believed (UESHIBA 2002, PP. 12-13) that true budo was not an aggressive and intimidating demeanor, but rather is calm and gentle. Budo is the way of love and peace. Victory is not in overcoming the enemy, for if you see an enemy you have lost the vision and insight of harmony, unity, love, and peace. True victory is victory over, and loss of, the self. This attitude of budo is possible because of the confidence gained through persistent and consistent training and by using natural movements in a natural state of being, shizen-tai.
Our enlightened ancestors developed true budo based on humanity, love, and sincerity: its heart consists of sincere bravery, sincere wisdom, sincere loves, and sincere empathy. (UESHIBA, M. 1991, P. 32)
While Bushido, as the way or code of the warrior, is the way of war, the loss of life should never be over-idealized or romanticized. There is nothing glamorous about the bloody reality of war. At times, there may be a temporary necessity for short-term resolution. It takes courage and honor to live in the spirit of harmony among differences. The greatest enemy is one's own ignorance and fear which makes one feel disconnected and separated from others. Only when this enemy is conquered will we find lasting peace. Each day the warrior must "polish the mirror" and attend to the discipline of facing him- or herself. Aikido is a tool used for "polishing."
The true purpose of the methods described herein is to teach a warrior how to perceive and fill his mind and body with a valorous spirit— one must polish one's ki and forge the spirit within the realm of life and death. (UESHIBA, M. 1991, P. 27)
DEDICATION AND DEBT, RESPECT, AND RESPONSIBILITY
No one makes advanced rank or ability in aikido without the compassionate guidance and instruction from a competent aikido sensei. Eventually, with consistent and persistent training, students openly express their dedication to their Sensei and their style. They acknowledge a great debt that can only be paid or fulfilled by continually showing respect and alliance to their teacher and school and by representing themselves as members of an affiliation in a responsible and ethical manner.
Dedication is not just to one's own training. That would be relatively selfish. Selfishness is not the ultimate goal of aikido. Dedication is what aikido stands for in its concepts, application, and model for human interaction. Eventually, with consistent and persistent training, the students become dedicated to their training and to the training of all those they train with. They are dedicated and proud of their direct lineage traceable back to the founder, O'Sensei Morihei Ueshiba.
Giri is a word that literally means right reason. It is a sense of obligation, duty, and debt. Eventually, with consistent and persistent training, students must always ask themselves if they are doing what they are doing for the right reason. Does it serve the higher good of all and does it honor those who have given their time, patience, and expertise? Is what they are doing or saying, paying back the debt they personally owe for what was given to them? This is a very different concept than the one seen in westernized society. Today, most people take up martial arts as a hobby to fill leisure time. Since they pay their monthly dues, they believe that whatever they are given belongs to them. They can do whatever they want with it. This is very shortsighted and not only goes against aikido's philosophy but also goes against traditional martial arts practice as well. Using the right reasoning in how the gift is honored and perpetuated pays the debt. The sensei was given, and honors, his or her own personal lineage. With consistent and persistent training, students come to know that they are only a temporary point in the passing on of knowledge. Like momentum in the application of aikido techniques, the inertia from the past generates the wisdom of the future.
Respect is another word seldom used in modern westernized society. Most people are more concerned with receiving respect than with giving it. People tend to believe they can demand respect due to their position rather than their merit, genuine knowledge, and by being respectable.
With consistent and persistent training, the student of aikido willingly accepts the responsibility to carry on the tradition of aikido given through his or her sensei and style. Responsibility means accountability to the past and to the future for what one does and teaches today. Responsibility means the acceptance of the consequences of one's behavior. Every behavior has a consequence; some will bring honor and some will bring shame. All behavior and communication has an effect and thus a consequence. The slightest movement in the execution of an aikido technique can add or diminish its effectiveness and efficiency. Likewise, the slightest behavior or communication can show dedication, an honoring of the debt of having been given a great skill and knowledge base, and respect for one's sensei, style, and the lineage of the family of aikido.
Part One
The Inner Development of the
Advanced Practitioner
Chapter 1
Omoto Philosophy for
Today's Practitioner
While
