What is the Aikido lineage?

Aikido lineage goes back to M. Ueshiba, who received this lineage form the Aiki jutsu in Japan. There are other Aiki traditions, originated in Japan and China. The word Qui is Chinese and Ki is Japanese. The esoteric tradition in Aikido as a Budo is related to the concept of Ki – individual Ki as well as Universal Ki. This was adopted in to the Aiki-budo by the inspiration form the Ki-masters of Japan.

There are many lineage of Aikido to day. The originals include and offer the teachings of Ki as a essential aspect. When the founder of Aikido M. Ueshiba died, the aspect of spirituality was replaced by the concept of mind – Even when he lived not many could follow his spiritual teachings.

Doctrinally, he was what can be classified philosophically as mystical pantheists (as opposed to rational dualists) that function in the objective world by following a triune manifestation epitomized by the Law of the Triangle. (Nature, Man, Heaven)

In short, he believed in the triune nature of the human being as being composed of body, spirit, and soul with the intellectual mind being part of the body and the intuitive mind being an aspect of the spirit/soul combination. After his death all this was forgotten and all most lost.

The founder of Aikido appointed 3 months before his death Tohei, sensei as General Chief Instructor, 10 dan of Aikikai. However having a son, he according to Japanese traditions had to place him in the linage as his successor. To overcome this dilemma – he appointed his son as President of the Aikikai. Asking Tohei, sensei to protect his son.

As time passed by this construction of divided leadership shoved not to work. The concept of Doshu, as a traditional Japanese title in Budo, came in to question. The was of dualistic thinking took over and political impulses followed in its footstep. To avoid a greater schism, Tohei, sensei did not clamed that title, but made is pass to the founders son. However that did not slowed the fact that Aikikai was loosing the spiritual dimension in Aikido, only making space for concepts as mind and body – leaving the concept of Spirit or Universal Ki as some thing not to be taken in to account. As a only belonging to a old religious superstition, better to be forgotten, as it gave rise to a endless number questions. The concept of Ki was excommunicated.

It came to that point, that Tohei, sensei had to make special Ki-classes out side the Aikikai to keep up his work. However this solution was not acceptable to any one in the Aikido movement, and thou he did not wanted to leave the Aikikai, he had to made his own foundation under the name Ki no kenkyukai, not using the word Aikido.

Thou Tohei, sensei was open to the concept of Ki, he could not follow the spiritual dimension of Ueshiba, but directed his interpretation towards the concept Shin shin toitsu do – which he also related to the word Aikido. As such his Aikido became related to the founders perception of Aikido as only possible with mind and body unified and associated with aspects of healing and meditation.

At the end of his work in Aikikai, his slogan was: “Some things missing, some things wrong”. He found some of the missing links, but not the Spiritual dimension, on which the Ueshiba, had founded his Aikido.

Ueshina says in his Doka – I do not have followers – only friend be which I am sharing my experiences of Aikido. However some of this individuals had the ability to share some of the enlightment, an Tohei, sensei, definitely was one of those. That he him self and his organization, at the end of his life should ran in to the same problems for which he stood up in the Aikikai, is an other story.

The different aikido lineages.

Aikido is aikido. By this is mend, that it is founded on a true root master. The true Aikido is what is in one's heart, meaning a true Aikidoka can exist in any lineages . The organization is merely a vehicle in which the essence of the Aikido is manifests. In other words, an organization, by virtue of the intent and motives of its members can tap into Aiki essence and be true. By the same token, an organization can become lost if its members forget what is important.

What truly points to authenticity of Aikido organization (besides its lineage) is the attitude expressed by that organization and its deeds. Therefore we can say that what makes a true Aikido organization are the members, what they are in their hearts, and not the administration. The organizations, which can be likened to the physical body, tend to grow old, corrupt, and eventually die. However, it must be remembered that the tradition and initiation leading to inner self-development of the sincere individual is the Soul and Spirit of Aikido. We should remember that the word Do is related to the Chinese word Dao – translated to “parth” or ratter “process”. This is what perpetuates the Aikido Movement despite what an organization does or doesn't do.

With this in mind, it shouldn't really be all that surprising that there are several Aikido groups around. Some are legitimate by virtue of the attitude expressed, and that means they are open and tolerant, encourage their members to seek truth and apply it according to individual interpretation, are not oppressive, suppressive, arrogant, etc. Some are bogus because those ideals are not properly represented. To find which is which you need to feel your way around them. Some good advice would be to measure the worth of an Order by how you intuit it and by how its members respond to your queries. A genuine Order will try to answer your questions as openly and honestly as possible; they will not try to influence you one way or the other, and they will not talk down to you (as an example, "we cannot discuss such and such matter with you because you haven't studied our higher Degrees, because you are not a member, etc.").

Also, keep in mind that there are different types and lineages of Aikido and for the most part, the divisiveness comes from differences in the interpretation of Aiki ontology. But the one thing which is really the earmark of true Aikido is the emphasis on freedom and personal responsibility. If you find any type of suppression of those tenets from any Aiki group, then you will know that group does not represent the Aikido ideal nor any of its traditional lineages.

Aikido is a traditional and initiatic movement that sometimes solidifies into an Order or organization for a period of time. This means an individual or small group of individuals who have been properly trained and initiated into the Aiki system will work together for a common purpose and objective. This is effectively how some of the Aiki-movments started at the beginning of the 20th century -- Aikikai, Ki no kenlyukai a.i. , Yoshinkai, Shin shin toitsu kai, Yuishinkai, ect.

The Yuishinkai as I see it does not conduct studies or comparisons of the existing Aikido organizations. We assume that each order does their best in representing theideals of the Aikido movement. We choose to focus our efforts on the future of the Aikido movement and the fulfillment of its objectives. In the light of the above statement we can only reiterate our own commitment to the wok of founding documents and work of the Founder M. Ueshiba. In short, our intent is to accomplish qualitative Work in a quiet fashion.

The meaning of the offices Doshu

The offices of Doshu is in Aikido interpretate to be of the highest rank, and only related to the family name Ueshiba., but is that the proper interpretation?

We cane only hope to understand the concept Doshu, if we try to understand, that all authentic lineages of spiritual training place it self under the gaudiness of Protectors. According to Yoshigasaki, sensei Doshou is not a “Leader of the Path” but a “Protector of a path”.

We can look at Aikido as a movement that has a "soul" and "spirit" (Aiki Tradition and initiation) and a "body" (a Aikido organization) to express itself. While the "bodies" come and go, the "soul" and "spirit" remains. We can find this dynamic evident in the history of the Aikidoka and the number of physical organizations they have had. To assure that, as time passes on, people won't change the Ki Tradition and its teachings, a system of preservation was set into motion. In the lineage of M. Ueshiba and many others, this system was embodied in the traditional Office of Doshu. The individual holding the Office of Doshu is responsible not only for preserving the purity of the Ki teachings, and assuring that the organization follows the Aiki code, but to secure a continuity of the Aiki mission into the future. He or she must always be chosen and prepared for the Office by the previous Doshu. We may look at an Doshu as a person endowed with a life long responsibility.

We now see that the title Doshu is not monopolizes to one single individual, but the sincere protectors of a tradition of living inspiration. We cane use the term Doshu or founder to any individual, who have devoted his or hers inter life in the service of the Life Spirit. The responsibility of the mission is not placed in one single persons hands, but in a numbers of individualities, who have the courage’s to bring the sacrifices of services.

The answer to this question lays in the differences of defining the Office of Doshu by today's Aikikai and by the Aiki lineage and movement that gave birth to that organization.

In the Tibeten tradition the title lama is identical with the Japanese title sensei, simply meaning teacher. The Tibeten offices as Tulkud is however reserved for individual, who in past life have qualified in the services as esoteric teachers. So the question is not about titles or names, but of quality and qualifications of education of the human body, mind and spirit. Different lineages use different words for the same thing or interpretate word and concept according to the best of there understandings. To see the unity of Aikido as represented only in one organization is not healthy for a living social organism, but is a set back to old ways of monarchy or hierarchy.

The living social organism is not to be compared by a staircase, walls or doors made by stone. The Living social organism, is certainly build by structure and order, but as in all organic life the forces of Ki emanates and penetrates all cells of the organism, form the smallest to the most complex. Each structure or cell have its own individual function. This are not harmonized in to one body – but live en harmony and in this was keep the whol organism together as one unity.

The motto of K. Muruyama, sensei.

Aikido hinsides grænser

"Alle floder har et navn. Men disse navne forsvinder når de strømmer ud i det store ocean.
Aikido har mange stile, mange navne, men Aikido er Aikido.
Det er min vision og håb at lige som floderne, vil de strømme sammen og forene sig som eet."

Follow the heart

Søren Dalsgaard og K. Mauryama. Tokyo April 2009

The changes I have made in aikido relations create questions for some of my colleges. After 12 years in KNK, I think I owe you one

 

My quest

The idea of "unification" of mind and body is wrong - as mind and body always is one. The spiritualization of the two however is the Great Work and life after that or Complete Attainment, which is possible in one lifetime, if a meeting with a teacher do happen.

By a teacher should be understood: a person who all ready was a teacher in a past incarnation. Persons who do not have these qualifications are not teachers but instructors. 

Again, such a meeting or not, is the Consequence of you own condition of Karma.

You have to know that!

 

Aikido  - a living proces.

The lack of spirituality in Aikikai, gave me my first reservation about Aikido as such, because O´sensei or the Founder of Aikido, saw Aikido as for most a process (do) for spiritualization of the human mind and body.

After O´sensei, K. Tohei, sensei expresses his reservations in these words: Some things missing, some things wrong.

By his founding of Shin shin toitsu aikido, he was trying to bring back some of the missing things in Aikido. His koncept of Ki, however did not re-opened the door of spirituality, but only health aspect. The spiritual aspects as in Rai-ki and Yu-ki were still missing.

Our aikido is orientated towards K. Toheis perceptions. When K. Mauryama, sensei, saw the aikido K. Tohei, sensei was doing he thought: “This is the aikido I saw O´sensei doing”, and he joined the KNK as well as K. Yoshigasaki, sensei and many others who did not find the deeper qualities in the interpretation of Aikikai as an organization.

Are there differences in aikido technique? Naturally, aikido is not a system to be copied, but as all art a living process. There do not exist such things as “objective techniques”. 

Actually the techniques are only the manifestations of your inner moral imaginations.  When I pointed that out to my first Aikikai instructor he replied: “There is only techniques in aikido”, after that I knew he could no longer be my instructor. Same think happened years later, with a KNK instructor. So where were the deferens between the Aikikai and KNK?

Aikikai are many stills, but is a monarchy based on the bloodline of the Ueshiba family, with Doshu, I, II and III.  What Tohei stood up against, is sadly now repeated in the KNK, as his son became the new President.

Few years after,  in 2001, the represent in KNK Europe, K. Yoshigasaki, sensei, made his own organization, by almost identical mane, Ki no kenkyukai, association international. Naturally KNK found that use of its name to be improper.

All most all KNK Dojos followed K. Yoshigasaki, Sensei in to his new organization, and so did I. He adapted now the old title Doshu, but in a new interpretations, as “protector” and not “leader” of Aikido.  A protector in his concept is a person who for many years totally has devoted his time to Aiki-do. However, no doubt that Aikikai have a hard time to accept that interpretation. Why he needed such a title for him self remains unknown to me.

 The funding his own organization, created some unrest in the infrastructure or natural authority, whish up to this point have be in the hands of K. Tohei, sensei.  However I was open to see in which direction this initiative would take us. There were many positive signs.

K. Yoshigasaki, sensei have cultivated his techniques according to his own unique perceptions, and his aikido is very elegant and harmonies, but for many it bacame a  choreographic. That is instructions of how uke is  suppose to mow according to the intentions of nage. Still he always were referring to Aikido as a Budo, but where ever I came for seminars I saw the same tendency among his Sempais: pre arranges relationships, lines and ki-test.  This tendensy was especialy dominating in Denmark, where more leading instructors had a background in Alexsander Gymnastic.  

This was an interesting study of human relations,  but the actual  Aikido was loosing substances and became inefficient. This became very clear to me when the quistion was about bokken, jo and tanto, not to be used as the real thing, but only symbols.

By time his teaching became more philosophical lectures, creating a silent unrest among many Sempais, but every buddy laid low and said snuff - it happens to unique teachers and the result becomes privet interpretations.  I saw that too 15 years ago, with K. Nishio, sensei, and a true master according to his own wrights, but his love of karate and judo could not leave him. 

After K. Yoshigasaki made his own private dojo in Belgium, the teaching of Aikido, was given in to the hands of his Shihans. His private dojo was devoted to his new concept Kenkodo. However, after the founding of his own organization the concept of Ki, was fading away.  

I do understand that the concept of Ki or Qui has been over used. However it is hard to find a better oriental word for this universal principle – but sciences to, have long ago given up the concept of the occident: The universal ether. 

 

A quistion of  education

Examination and graduations is  a part of aikido. Like it or not.  The test followed by Hagama, is used in many ways according to still.  Some use the 3 kyu, 2 kyu or 1. Kyu and some 1 Dan.  After 10 years as teacher in aikido , I prefer to place it as lat as possible.  Why, because it much to often creates inflations in the mind of the students.

When it comes to the Grading Syllabus, must are a collections of teuqunics put to getter in a matter giving no meaning.  Examination in aikido is not  as a test of ability of memorizing things.

The use of Taigi as created by Tohei, sensei is not in line of his original intentions, which according to my information was. 1) A play ground for multi-Dan + 3 Dan 2) a memorizing system for public performers.  In other words Taigi was intented for students be on examinations.  The use of Taigi as World competitions and syllabus is not a good for the development and educations of humans who want to know the essence of aikido.

A new suggestion

When I looked at the Grading Syllabus of K. Maryuama, sensei I found a tool which were free from the old school system. A organic combinations of basis – combine  in a compressible way. Slowly adding layer on layer a basic foundation – no complicated constructions of fancy stuff making  people dreams of  “aikido with  ki form day 2” -  in others words the technique of Kata. Repeating of technique more times and collected by  the students them self.

The examination of  Hitory Wasa and Ki-test were simply integrated in normal aikido training, which puts and end to the endless explanations and discussions always following in the in wain effort to explain “what is ki”.

By reducing the whol question of examination in that way – there becomes much more time for the direct and  spontaneous enjoyment of “just do it”

Mind and spirit

After 40 years of my own study of Spiritual sciences I am not expecting much. However in spit of K. Tohei, sensei and K. Yoshigasaki, Senseis strong efforts, I felt that the “lost word” still was not found. In my 20 years of aikido study, I came to see, the lifeline to this Budo, was founded on the inspirations of the Japanese Ki-masters, unknown and secret to most Aikido Sempais and Senseis.

K. Mauryama, sensei,  I have only known for 2 years, but what I have seen so fare, is a direct introduction, with out many words.

His aikido seems all most "orthodox", in the meaning: authentic tradition, close to Daito Ryu and Shinkage Ryu or the authentic traditions of Budo. To see the 75 years old master, taking instructions in Aiki-jutsu from one of his Sempais and taking Ukemi, showed me a humility not often found among Senseis!

However when it comes to the methods of examination in AY, I found a process very comprehensible and useful as a tool in the art of educating human beings.

The philosophy is the Wisdom, but the path of spirituality is the path of Life.

The life spirit or Universal Ki is the path of healing and love, as Individual Ki.

Here are some of the schools and root-masters of Ki: Rei-ki, Niko Usui - Sataihou, Keizo Hashimoto - Seitai, Haruchikan Noguchi – and Yuki, by K. Mauryama.

I have come to the conclusion, that the esoteric impuls of Aikido, is based on the traditions of  the Ki-masters, and not impulses form western psychology or therapy or Indian Yoga.

As for meditation I cane only speak for my self:

Do not even whish for students to meditate. Keep one point in the Kotedama: Do not reject – Do not follow. Please understand, that meditation will never bring you in harmony with the Universal Ki or give you any form of Satori. Meditation is only needed after achievements, to keep the mind spiritualized under all circumstances in this incarnation.

As dojo cho

Before I regained responsibility in the life of organizations, I had a period of 7 years, driving Night Taxi and praxis Aikido. I wanted to destroy with out mercy, what so ever, all bad habits, ambitions and lust for name and fame in my social work.

Before that point, I had been initiated in to  Ati-yoga or Chang in India 1969, by C. M. Chen. Member of The Rosicrucian Order, 1970 and Grand Councilor of its Nordic Grand Lodge. A follower of R. Steiner and G.I. Gurdjieff  for decades.

So when the question came at the ages of 54, of regaining responsibility, by making a Dojo of my own, I hesitated and examined my true intentions very deep. Would it not be wiser, just to be sempai and not sensei?

My old Chan master. C. M. Chen pointed it out to me in Kalimpong, India, by his words: “I am not a guru – but only a yogi. Why, because all the gurus are killed be there disciples”.

However in 1997 I made my own dojo “Ki & Aikido, Århus” associated to K. Tohei, Senseis Shin shin toitus aikido or Ki no kenkyukai, but the new KNK ai gave new questions.

It also influenced some of the Sempais  in my own dojo. The new rules open for making a new dojo if two people whished so. Used in the proper manner it is a liberal rule, but use to promote privet intentions, is the path of Clicks.

The work of Dojo is the path of purification of unlearning. When the test in the grading systems is put in to effect, some are tempted to complain or seeking short cuts.

So some Sempais made there own Dojo. Actually, in a small city as Aarhus, it was an over do, creating confusion among the members. However the leading Sempais in Denmark supported this development, at that time giving  total non-sens or hasnamus, as GIG puts it.

On the other hand, the Wisdom of Foresight has a meaning, which our small ego not always grasp or “The plans of the masters, which no one know before they manifest”.

Had it not been for this division, my present situation had been rather difficult to administrate, as the Liberty I needed to make the transformation in my work, would have created more problems now, that then.

Every group has a magnetic center, and if the students are not in harmony with that center, they will sooner or later leave the work. Staying  in such cases is a waist of time for the students, the teacher and the Group as such.

I worked for some years to stabilize the situation, but when I saw the spiritual aspect of the work of KNKai. Not was in the line of my quest and oath to my self, I redraw from that organization and transformed by the generosity of K. Mauryama, sensei my work in to a level more in harmony with my Conscious. That is: a organisation, where only individual relations are the foundation of social work.

And so in Tokyo 2 of April I was appointed Chief Instructor of Aikido Yuishinkai Danmark and given the grad of 6 dan. 

 

Thank you for your time.

http://katsugen.no.sapo.pt

Sundhed og sygdom.

Sundhed og sygdom.

Alle lider af et eller andet. Normalt tror man at hvis vi bare kunne slippe fri for disse lidelser ville alt være i orden. Men hvad nu hvis vi accepterede vore problemer og lod alle de små svagheder trives i os? Hvis vi accepterede vore problemer, ville der da ske den store skade? Man skal ikke tro at ved at blande sig for meget i vore svagheder og problemer, at der da vil vise sig en løsning.
Vi har mistet troen på at naturen har en slev opbyggende kraft.
I vor tid er fokus rettet mod sygdomsbilleder, på problemer frem for løsninger, årsager frem for resultater.
Vi har ikke længere tid til at forholde os til problemer og lidelser. Børn er normal skånet for sygdomme og lidelser, men ikke desto mindre er forbruget af medicin blandt bøn stigende. Forældre skal passe deres arbejde og har ikke tid til at blive hjemme og passe på det syge barn. Hvis de bare havde tid til at blive nogle nage hjemme og tage sig af barnet ville der ikke være brug for så megen medicin. Måske ville det være godt hvis lægerne skiftede job, for at forstå hvad sygdom i realiteten er. Sygdom er naturens forsøg på at vække sindet. Hvis sindet ikke er i stand til at forvandle lidelsen, er døden kun begyndelsen. Selv døden er blevet unaturlig.
Bevægelse er udtryk for liv. Når kroppen mister evner til at kunne bevæge sig er den syg. Den mister evnen til at holde sig opret og må lægge sig ned. Når kræfterne svinder mister vi evnen til at
bevæge os. Kræfterne svinder og vi lammes.
Den kraft der bevirker at vi kan bevæge os kaldes Ki. Vi behøver ikke nogen teknik eller system for at kunne bevæge os. Naturens selvopbyggende kræfter behøver blot at vi øver os i at opfatte det levende go det kommende. Det tilbage trækkende og genoplivende princip er naturens evige genopbyggelse. Det befri os fra ydre autoriteter . Det leder os til uafhængighed og selvstændighed og det er hvad vi har brug for.
Mange mennesker er ikke tekniks orienteret eller i besiddelse af stor bevægelses frihed. Men vi behøver ikke at være på højde med evner som ligger ud over det normale for at kunne forbinde os med naturens genskabende kræfter. Mennesker i dyb krise og med små forudsætninger har hævet sig fri af ruinerende situationer.

Hidden traditions in aikido and ki

Itsuo Tsuda School

The aim of the Itsuo Tsuda School is to bring together the individual persons who recognize themselves in what is above all a philosophy of a practical kind which is more particularly to be found in the works of Master Itsuo Tsuda and which Régis Soavi Sensei continues to transmit.
For that purpose, the I.T. School affiliates its members either as individual members, or as members belonging to a recognized group.
The Itsuo Tsuda School does not intend to be a higher authority of some sort, but to offer the possibility of a link with a certain trend of thought, with something achieved in a cooperative process.
The School was born in that spirit, stemming directly from the close links created over the years between the dojos which have now been working with Régis Soavi for the last twenty years or so. The School carries on its work with those dojos, which are independent associations run by the members themselves and solely designed for the practice of Aikido and Katsugen Undo.
The Itsuo Tsuda School



http://ecole-itsuo-tsuda.org/

http://www.ecole-itsuo-tsuda.org/EN/pratiques.html

http://www.katsugenkai.nl/simple/simpleEN.htm

Shinkage Ryu

Nakai Masakatsu (中井 正勝, fl. 1891–1908), a teacher whose own teachers had been proficient in Shinkage Ryu and Yagyu Shingan Ryu Taijutsu, taught these arts to Morihei Ueshiba (the founder of aikido) from 1903 to 1908, in his dojo in Sakai near Osaka. At the time, Ueshiba was serving in the 61st Regiment in the Japanese Army. In 1908 Masakatsu gave Ueshiba a mid level license in Gotōha Yagyū Shingan Ryū Taijutsu. Yagyu Shinkage-Ryu was also taught in the United States from 1981-1988 by Yagyu Hideki.

Bokken in aikido goes back to this Ryu Katsujiin-ken ( The one who protects Life)
Nishio, Shihan named it "The Life Giving Sword"
Do not stop the mowments of your ennemy, but adapt to his rythem.
Moving with the wind.
Mind leading Body.

Going to Yagyu - Sword agains bare hands - Muto.

As times goes by ---

As time goes by – our perception changes – our concepts too – When I was 15 Love was some thing different than now 50 years later.
So with Aikido - it is to me not some kind of self defense or body movements or health’s exercises - it is Budo – that is Material Art or the Art of Peace.
People are able to Practice when all is well – but forget it when all becomes bad – when they most are in need of the Practice and Self Discipline. That’s way they stop, because they never got started in the first place.
This Craft and Art - is tested in Daily Life – not in Street Fighting or Combat situations. This Craft and Art is made for transforming the Daily Battle of Life – What to do when you loose some one you love and your heart is broken - your job and must ask for money– your health and must go to hospital - your sanity and are in need of medicine , when you are deserted and must go to jail.
I do not all ways know what is best for my self – so how should I know what is good for you.
However Life is only real, then when I am.

Dragonball Z and Ki

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This is email I wrote to the ki-info mailing list. It sums up many an email answer I've written regarding ki blasts so popular in Japanese animated shows ("anime"). The following is my opinion, and is not meant to represent the Ki Society.
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I've had numerous personal queries regarding ki, seemingly also all as a result of Dragonball Z, since I have a web site that mentions ki in that context.
In Japan, "ki" has many meanings. One of the ones the anime series like to focus on is its psychic-power connotation.

I personally know for myself that there is something to that connotation; however, all my experience has pointed me to the direction not of power, but of intention and frame of mind. In other words, you can go off on the side track of power, but it is a red herring, an eventual dead-end if your ultimate goal is that power. The true path is within: within one's heart and mind, and the real battle (IMHO) is the one that good anime shows hint at on occasion: the battle for internal discipline and a compassionate spirit (a battle that never ends, by the way).

In aikido, especially Ki Society aikido, I believe that "ki" means a specific frame of mind that is relaxed, calm, centered, aware, compassionate, and benevolent. The results of this are sometimes "feats" that may appear magical, but they are the automatic results of having that mindset. Is there psychic power involved? Not in the sense of the blasting away that's in anime, but in the sense of the real power of true calmness and peacefulness in the face of confusion.

I am reminded again of the story of "real aikido," which is not to use a martial art to quell violence, but to prevent violence AND bring healing by extending compassion to troubled souls.

P.S. One of the simplest and best examples I know of Real Ki is the extension of good will that is an honest smile or a small expression of caring. Just think -- one smile, or a few kind words, can positively change the day for another person, and possibly even cause a chain reaction of good will, like a "ripple effect." Now, for something so small to affect so much -- isn't that true power?



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Real aikido


Terry Dobson was riding on a train in Japan (in the 60's?), when a drunken man boarded. The man was violent, aggressive, and a real physical threat to the other passengers, whom he pushed around and bullied.
Dobson had been intensively training in aikido almost every day for three years, and was eager to put that practice into "real" action. Although he knew his teacher had said that aikido is the art of reconciliation, and that even wanting to fight means that you've already lost touch with the Universe, Dobson, in his youthful eager way, wanted to physically take down this threatening drunk in an act of righteous justice.

Just as Dobson was starting to egg the drunk into attacking him, however, a little old man interrupted by calling out joyfully to the drunken man. In a cheerful manner, the little old man started talking to the drunk, asking friendly questions and going on about his own family and the persimmon tree in his garden.

Soon thereafter, the drunk's nasty exterior had melted away. He was weeping, explaining his wife had died, that he'd lost his job and his home, and that his life was a total wreck and that he was terribly ashamed ... he was lying with his head on the little old man's lap, while the old man stroked his dirty hair. The would-be attacker had been brought to peace -- all without a single martial arts move.

Dobson realized that what he had witnessed was real aikido in action. What he had wanted to do -- vigilante-style, self-righteous justice -- was not aikido. What the old man had done, though, was aikido as it was meant to be -- humble, gentle love, bringing peace and healing.

http://unofficial.ki-society.org/kiexpl.html

Chi Kung - Jing Chi - Nei Kung

Der er en gammel kinesisk talemåde som siger: hvis du ikke plejer ki-åndedræts øvelserne - de indre såvel som de ydre, vil din kampkunst blive virknigsløs og du selv vil blive tom.

Den indre form er uafhændig af ydre systemer.

Fra Jing=sexus til Chi=lidenskab til Shen=ånden

DEN GYLDNE KLOKKE

vær der ikke når det kommer
kommer det ændre det retning
kan det ikke ændes absorber det
at passe på sig selv er begyndelsen
at passe på andre er afslutningen


Læs mere på:


http://www.chikung.com/


Se praktisk øvelse på
http://www.martialarts.dk/print_emne.asp?id=15458

INDRANET

Indra tilbeder Krishna

Den hinduistiske hoved gud Indra har lagt navn til begrebet Indranet


Når man i snart to årtier har studeret aikido som en kampkunst set ud fra en teknisk synsvinkel, rejser spørgsmålet sig: Hvor godt kan det blive? Allerede i eksaminations systemet ser vi at 4 dan er den sidste eksamination. Der er grænser for hvor perfekt den fysiske form kan blive. Alder og fysisk konstitution sætter sine naturlige grænser.

Der findes tre motivationer i enhver autentisk skolingsvej 1) at øver sig for sin egen udviklingsskyld. 2) At øve sig for og med andre og 3) at arbejde for skolen.

De to første trin indeholder en række af tekniske udviklings muligheder og senere meditative kvaliteter.

At arbejde for og med skolen, betyder at man begynder at forholde sig til de sociale relationer til spørgsmålet om infrastrukturen.

Mange skolingsveje påkalder sig gamle traditioner, men aikido er i realiteten en meget ny vej (do). Her må vi skabe nye traditioner – finde det levende og det kommende.

Man kan blive ekspert på mange områder også i aikido, men bliver man et bedre menneske at kunne 500 forskellige teknikker eller være multi-dan? Nødvendigvis ikke.
Hele dyreriget er et storslået eksempel på specialisering og ekspertise. Mennesket har et meget højre mål.

Ordet Aikido er på mage måder blevet til en formel, derfor foretrækker jeg ofte begrebet ”Fredens Kunst”. Fred i det mellemmenneskelige og i det sociale er det ikke grundlæggerens højeste ideal?

I det sociale kan Fred kun realiserer gennem åben og gennemsigtig kommunikation. Her har Internettet hjulpet med til at skabe nye synsvinkler.



I det sociale har vi hidtil fokuseret på to strukturer. 1) Den centrale eller lodrette linie og 2) Den decentrale eller den vandrette linie.

Der er imidlertid en tredie mulighed. Internette er en spejling af denne mulighed.
Internettet er i realiteten kun en ydre manifestation af et spirituelt begreb, som også er blevet kaldt for Indranettet. Et non-dualt, holistisk netværk.




http//www.heartspace.org/misc/IndraNet.html

En sådan ide tager lang tid at realiserer, fordi vor sociale orden bygger på 1000 års af erfaringer og fejltagelser. Nye ideer er altid opstået i mindre grupper som har stået uden for main streem eller den kollektive bevidsthed.

Skal Fredens Kunst realiseres, og ikke kun i en dojo eller den meditative zone, men som en sociale øvelse, da må begrebet Aikido også vise sig i udviklingen af en nutidig social infrastruktur og ikke som politisk eller sekterisk organisation, men som en levende bevægelse.

head slices

http://www.fasthack.com/features/1551/

Splatter for de der elsker det dræbende sværd.

Aikido uden grænser

Opdateret verdensbilled.


Et tilbagevendende spørgsmål i aikido er altid – forskellen mellem ”stilarter”. Dette spørgsmål har ført til dyrkelse af personkult og sekterisme. I realiteten findes der ikke forskellige stilarter i aikido, men blot forskellige kvaliteter og synsvinkler.
Når vi taler om ”fælles træning på tværs af stilarter”, så viser det kun at vi endnu ikke er nået frem til det punkt som kan kaldes ”Aikido uden grænser”, men endnu er optaget af persondyrkelse og sekterisme. Fælles for disse to negative sociale impulser er at de fastholder mennesket i den opfattelse at nogen har monopol eller patent på ”ægte aikido” og at uden for denne eller hin stil, kan sandheden ikke findes.
Aikido udspringer fra forskellige kilder eller essens punkter. I begyndelsen er kildenvældet klart og rent, men kilden bliver til en bæk, så til en flod for senere at forene sig i havet. På vej mod havet løber floderne gennem forskellige geologiske aflejringer, som farver vandet. I Kina taler man derfor om den ”Røde” og den ”Gule flod”. Når vandet forener sig med oceanet, bliver det atter klart og salt. Hvis oceanet ikke var salt, ville alle verdenshavene begynde at rådne.
At søge kilden, eller at finde essensen, forudsætter at man som i et nu, med et sæt, i et ryk, vender sig mod kilden og begynder at bevæge sig mod strømmen. Fra da af giver det at tale om stilarter ikke længere nogen mening. Aikido er da et åbent felt uden grænser.
Alle opdeling i stilarter er i realiteten ikke et falsum, fordi det bygger på denne antagelse at denne eller hin sensei, shihan, soke eller doshou, har tilføjer noget radikalt ny til Aikido. Virkelig original skabelse er imidlertid kun noget der sker med mellem rum på 400 år. Mange af de videnskabelige opfindelse, som er gjort inden for de sidste 100 år er i realiteten opdagelser som er foretaget for mere end 300 år siden. Selv en person som I. Newton sagde: ”Hvis jeg har tilføjet noget nyt, så skyldes det kun at jeg har stået på skuldrene af titaner”.
Det meste af den aikido som vi selv når frem til er en slags klonisk mimik, som er opfyldt af misforståelse og en karikatur af den åndelige impuls som vi kalder AI-KI. Mange elementer i de såkaldte ”stilarter” er fyld med reminiscenser fra judo, karate og jujitsu – eller det er blevet til en slags helse dans - eller gymnastik. Nogle foretrækker at tale om bløde eller hårde linier, men også det er en misforståelse for i yin og yang, er det hårde og det bløde, det lyse og det mørke forenet i en indre harmoni.
Aikido er en bevægelse og ikke en organisation. Hvis Aikido er identisk med det ide grundlag som M. Ueshiba, har nedfældet i sine essenspunkter eller Doka – ”Fredens Kunst”, er Aikido en kunstart – men altså ikke en Kamp Kunst. At forsøge på at sætte en kunstnerisk impuls ind i en organisatorisk formel, leder bort fra Fredens Kunst. Hele det organisatoriske spørgsmål i Aikido, synes kun at ledes os bort fra Fredens Vej og ind i partipolitiske handle og tænkemåder.
Grundstenen i al aikido træning er begrebet Dojo og ikke Organisation. Men for at Dojo ikke skal blive selvoptagede grupper, er det vigtigt at Dojos har åbne og frie relationer. Disse bygger som alt andet i Aikido ikke på ”stilarter”, men på den gode vilje der lever mellem enkelt mennesker. Det netværk som trives på den individuelle relation, har bevæget sig ind i en dybere realisering af Aikido i Hverdagen. Det er en mellemmenneskelig social impuls, som heler og forener. Det eneste som mennesket i vor tidsalder har til fælles den frie individualitet og et levende ansvarsfællesskab.






Munjo



Et andet problem omkring begrebet stilarter er, at den feudalistiske tendens i al Budo, leder til at eleven kun er tilladt at have én lærer. En elev sagde en gang: ”Nej, jeg kan ikke komme og træne i din dojo, for det vil være illoyalt mod den dojo jeg nu træner i”. Men virkeligheden blandt alle de der har betydet noget i Aikido er at de har haft flere lærer. M. Ueshiba havde selv 4 eller 5 lærere i Budo og 2 til 3 åndelige vejledere.
Men da det normalt skaber skindsyge fra lærerens side, hvis han får at vide at hans elev, har andre lærere, så lader eleven som om han kun følger denne ene lærer.
Før en elev begynder at træne er det en god ting at han undersøger forskellige dojos, for at se hvad der bedst passer til ham. Derefter kan han forbyde sig. Efter mange års træning, kan han så med fordel begynde at orienterer sig og lade sig inspirerer af Shihans. Det afgørende er at man ikke spiller tid på at hoppe fra det ene graduerings system til det andet. Gradueringerne er konventioner, som afspejler en linie og det ville være spild af tid at lave om på gradueringer – hvad der trænes i dojo i hverdagen, bør ikke kun afgrænses af en graduerings kodeks. En sådan undervisning svarer til de kørerlærer, som kun underviser eleverne i hvad der skal til for at kunne bestå kørerprøven, uden hensyn til om de kan kører bil i det heletaget.
Gradueringens systemet er den tråd der forbinder eleverne i en given linie, en måde at kommunikerer på, så der ikke opstår begrebsforvirring, men det er ikke en begrænsning for hvad man kan og må træne i en given dojo. Det eneste man kan forvente af en Dojo Cho er at han søger at orienterer sig mod en eller flere Shihans, som for ham moralsk og teknisk er gode rollemodeller.
Begrebet Doshu er også meget uklar i aikido sammenhænge. I aikido journal ser vil følgende fortolkning, som svarer meget godt til den man bruger i Aikikai.

Leader of the Way; a term designating the leader of a school or group, martial or otherwise. In the case of aikido, the first Doshu was founder Morihei UESHIBA. The Second and present Doshu, is Kisshomaru UESHIBA. The Third Doshu designate, is Moriteru UESHIBA, grandson of the founder.

“Den der leder vejen”, - men den esoteriske betydning I de orientalske skoler er en anden, nemlig den som “Beskytter vejen”. Den betydning som Aikikai har givet begrebet Doshu, stammer fra det verslige Monarki – Tronarvingen er her den førstefødte søn af Monarken. Dermed opstår begrebet Doshu I, II, III ect.
I Lamaismen og Papisme, følger man også en kontinuerlig tradition. Men i ingen af disse skoler er der tale om arv via blodsbåndet. Dalilahma udvælges af en række initierede Lamaer, som søger den sjælspersonlighed i et barn, som svarer til et reinkarneret Buddhi. Paven vælges af et råd på ca. 120 kardinaler. Paven kan præge udviklingen ved at udvælge kardinaler så længe han lever, men han har ingen indflydelse på deres senere valg.
Begrebet Doshu kan ikke forstås med mindre vi forstår den esoteriske og traditionelle betydning af begrebet ”Protektor” eller ”Beskytter”, hvilket er noget helt andet en ”Leder”.
Mange velgørenheds og humanitære organisationer, har sådanne ”Protektorer”, men det betyder ikke, at de er ”ledere” af f.ek. Røde Kors eller UNISEF, disse organisationer kan have flere ”Protektorer”.
Den esoteriske tradition i orienten bruger imidlertid begrebet Protektor i en helt anden betydning. Her sættes det i forbindelse med Bodhisatva begrebet. En Bodhisatva er et Heroisk menneske, som har ofret hele sit liv for at hjælpe menneskeheden. En Boddhisatva er et menneske, hvis oplysning og medfølelse med alt levende, sætter ham i stand til at beskytte mennesket.
En af de største beskyttere i den japanske buddhistiske tradition er Munjo og i den kristne tradition svarer han til Mikaeli.
Det er ikke muligt at forstå Aikido som en åndelig impuls, men mindre man indser at begrebet Doshu, stammer fra de esoteriske traditioner.

Aikido og Zen sensei Toyoda

Aikido og Zen sensei Toyoda udtaler følgende i forbindelse med en artikel om spøgsmålet træning af krop og sind

“Everyone talks shugyo, shugyo *)," he once complained, "but no one really does it. Just coming to the dojo and sweating a few days a week, that's it for most people. But if you don't go in deep, all the way, with internal training, there's no difference between the dojo and a gym."

*) "a heightened state of enlightenment and purification brought by intensive training."
http://www.homestead.com/biggertemp/files/seishinkan_dojo/texts_training/SHUGYO_brice.htm


Læse hele artiklen på:
http://www.shinjinkai.org/ToyodaZen.pdf

Koretoshi Maruyama

Maruama, sensei, varetog i en længere periode Tohei, senseis interesser i Ki no kenkyukai, som Chefinstruktør.
På et tidspunkt var han imidlertid ikke længere enig i de politiske tendenser, som da prægede Ki-society.

MISOGI

Maruama, sensei trak sig i over en periode på 10 år tilbage for at fordybe sig i sin indre udvikling i et Zen-kloster. En effektiv metode til at rense det lille ego for en hver form for identifikation.

For nogle år siden fik han tilladelse af sin zen-mester til igen genoptage sit arbejde med aikido, hvilket førte til oprettelsen af Yuishinkai Aikido.

http://www.aikidoyuishinkai.com
Der er udkommet en DVD fra et seminar afholdt i Hamburg 2006.
Hans aikido syne ikke at adskille sig så meget fra Tohei, senseis oprindelige stil, men hele spørgsmålet om "stil" synes mig mere og mere at handle om "personlig stil" og "politiske holdninger".

"Mennesket har jo så mange sære ting for".
W. Goethe

Den opmærksomme iagttager vil alligevel finder detaljer som er interessante.
http://www.marcellokaiser.de/aikido.html

Kommunikation og virkeligheden

På Ki no kenkyukai HQ hjemmesiden, kan man læse følgende bemærkninger til de aktiviteter, som er udgår fra Tohei, senseis enestående arbejde, men som af mange årsager ikke længere er tilknyttet hans organisation.
Noget tyder på at alle organisationer, foreninger og gruppe der ikke er i harmoni med tidsånden, bliver genstand for inflatorisk kommunikation og social automatisme.


Some organizations which do not belong to Ki no Kenkyukai, improperly use the name of Ki no Kenkyukai, Ki-Aikido, Kiatsu-ryoho, Koichi Tohei. If you do not know if the certain dojos belong to Ki no Kenkyukai officially or not, please ask us.
In addition, the organization called "Ki no Kenkyukai Association　Internationale" is improperly using the name of Ki no Kenkyukai, and it is completely separate entity.

kilde: http://www.ki-society.com/english/renew/aikidokai_002.html


Der tales meget om ”Branding”, ”Ophavsret” og ”Kopiprodukter” i disse tider.
Man kan ændre eller tilføje nogle få bogstaver eller former og så er man ude over spørgsmålet om ”Ophavsret”. I Kina er det gjort til en hel industri.
Multinationale koncerner bruger millioner på at beskytte deres produkter og kunstnere taler om den idemæssige ophavsret.

Juridisk set kan man lave et produkt som til forveksling ligner originale, ved blot at lave nogle få ændringer. Moralsk set er sagen en anden. Vi må her se på motivet og intentionerne i enhver sag. Udspringer handlingen af moralsk fantasi eller selviske behov. Det er den afgørende forskel i om en handling leder til sociale eller anti-sociale konsekvenser.

Ord kan bruges til at kommunikere virkeligheden eller at manipulere denne. Disinformation bygger på en bevidst anvendelse af ord for at retfærdiggøre visse handlinger. Historien er fyldt med sådanne selvretfærdiggørende begrundelser for at gøre en handling lovlig. Det værste eksempel i nyere tid er begrundelsen for at ændre på situationen i Irak. Det kaldes spin eller sort propaganda. Begrundelsen er politisk, idiologisk eller økonomisk, men det fantasiløse i moralsk forstand fører til selvopløsende illusioner.



Læs mere på: arkiv.blogspot.com/

Er aikido en kampkunst

Henry Ellis, sensei.

En artikel af Henry Ellis, sensei – en af Englands ældste aikidoka. Han må vel sige at tilhøre ”den gamle vej”, i en tid hvor Aikido måtte bevise sit værd i forhold til karate, judo og andre former for Budo. I dag hvor Aikido kan stå i sig selv, for hvad den er, er mange af fortidens interne og eksterne problematikker kun relevante set ud fra en historisk værdi.

Henry Ellis gør opmærksom på at vi må skelne mellem den aikido som blev udviklet medens O´sensei var ung og så da han blev ældre. Som ungt menneske søger man at teste sin krop som ældre sit sind.

Aikido handler om at ”to træner sammen” og ikke som i mange andre former for kampkunst hvor man primær kun laver kata. At gøre sigf eet med sin partner i Aikido er ikke det samme som at danse Tango elller at "harmoniserer" sig med sin modstander. Harmoni opstår der hvor den individuelle identitet opretholdes og ikke udlignes.

Uke øver sig i at lave realistiske angreb eller at skærpe sine motivationer og intentioner.
Nage øver sig i at modtage uke ved at gøre sine teknikker så effektive som mulig. Denne sociale dimention er en vigtig side af Aikido

Hvis Uke ikke er ærlig i sine intentioner, men forsøger at tilpasse sig Nage, vil teknikken aldrig virke. Ukes roller undervurderes alt for ofte, medes man tror at Nage rolle er den vigtigste.

Kvaliteten i Nages teknik, vise sig imidlertid i den måde hvorpå Uke falder eller standses.

Aikido teknikkerne bliver først effektive når de er gennemstrømmet af Ki, men man kan ikke forvente at et sådant resultat opnås før efter mange års træning og først op i dan graderne. Det er derfor vigtigt at basis træningen i Kyu graderne fastholdes. Ki er ikke en slags magi. Der findes en del ”Harry Potter Ryu” lige som der findes ”Cowboy Ryu”.

Problemet ligger ikke i Aikido, men i de realisationer som ikke forstår, hvilke kvaliteter som Aikido udvikler på længere sigt.

Ofte hører man om ”Aikido uden smerte”. Når man træner to sammen i en time eller to, flere gange om ugen, er det indlysende, at man er nødt til at udvise hensyn – alt andet vil ende i ”pay back time”. Livet i sig selv er fyldt med smerte, at tale om Aikido uden smerte giver altså ingen mening.

På et seminar oplevede jeg en gang min Shihan, lave en nikyo på en elev. Pludselig gik eleven ned med et højt skrig af smerte og rejste sig ikke igen. Alle var dybt rystede. Men shihan forsatte undervisningen, som om intet var hændt.

Da jeg havde hørt en del om ”Aikido uden smerte”, tænkte jeg om Shihan havde været for hård og lavet en fejl, men ved nærmere eftertanke forstod jeg at Uke havde stået og sovet i blind tillid til at intet ville ske og da Shihan lavede en let nikyo, fik Uke et psykisk chok over selv den mindste smerte.

Jeg tror det er vigtigt at vi skelner mellem de korte og statiske teknikker, som bør dyrkes i kyu graderne og så du lange og dynamiske teknikker som dyrkes i højere dan grader.

Vi må lærer at skelne mellem forskellige kvaliteter i ukes ”angreb” og i nages ”forsvar”. Visse øvelser er præget af ønsket om ”effektiv forsvar” andre af ønsket om ”flow og timing”.

Et punkt i bevægelse mødes med et ubevægeligt rum. Et bevægeligt rum mødes med et ubevægeligt punkt. Kvaliteterne i højre og venstre hånd, må være som Yin og Yang.

Men uanset om teknikkerne er statiske, dynamiske, langsomme, hurtige, store eller små er det afgørende at sindet befinder sig i en tilstand af dyb indre ro. Da er Aikido hinsides kamp og smerte.

http://www.geocities.com/britishaikido/articles/is_aikido_a_martial_art.htm

Bemærkninger til nyt interview med Doshu Moriteru Ueshiba, fortaget i Brazilen.

Den 20 juni 2006 begyndte der en tråd på Aikido Journal, under overskriften The second largest Aikido semminar in the World. Denne tråd udviklede sig til vel nok en af de længste på Aikido Journal.

Senere fulgte så offentliggørelsen af et interviewe med Doshu Moriteru Ueshiba, som jeg vil knytte følgende bemærkninger til.

Hvem er Moriteru Ueshiba? Som efternavnet antyder er han i familie med grundlæggeren Moherie Ueshieba, nærmere betegnet barnebarn af grundlæggeren af Aikido.

Navnet Moriteru betyder ”den der vogter og beskytter centret”, et navn som hans far Kishumaru Ueshieba gav ham, vel vidende at han formodentlig ville blive den tredje generation i denne familie som overtog titlen som Doshu.

I Aikikai betragtes han således som Doshou III. Ordet doshou fortolkes i denne sammenhæng som ”Mester af vejen”, og som sådan kan der kun være én mester eller Doshou. En anden fortolkning af ordet Doshou, foreslår ”Den der beskytter vejen”, det vil sige et mennesket som har gjort det til sin livs opgave at være Protektor for Aikido.

Den første fortolkning knytter sig mere til den vi kender fra de historiske dynastier og den anden mere fra de åndelige esoteriske traditioner. Alt efter hvilken fortolkning man vælger opnår man to forskellige sociale realisationer af Aikido, enten som institution eller som bevægelse.

Moriteru Ueshiba gør opmærksom på at selv om han var tredje generation i Ueshiba familien, følte han sig helt frit stillet med hensyn tilvalg af sin karrierer. Han har dyrket lidt Sado (te ceremoni), men kan også lide at spille golf.

Moriteru Ueshiba, fremhæver at han føler det som sin opgave, at sikre at Aikido forbliver en udviklings vej. Derfor må de fysiske teknikker gå hånd i hånd med den åndelige side af Aikido.

Han forsætter: Først øver man sig ved at efterligne læreren, senere modificerer man det i henhold til sin fysiske konstitution og måden hvor på man tænker, det er naturligt. Teknikkerne er derfor ikke altid det samme for alle og enhver.

Til spørgsmålet om Aiki-ken og jo, mener han at Aikido viser sine former klarest uden brug af våben, men at det er nødvendigt også at træne med bokken og jo. Han søger her at skabe en balance mellem brugen af våben og de bare hænder.

Når det kommer til spørgsmålet om udvikling af KI gennem meditation og åndedrætsøvelser, så mener Moriteru Ueshiba, at det allerede findes i aikido øvelserne og at man ikke behøver at praktiserer det adskilt.

Aikido som bevægelses kunst indeholder til en vis grad former som giver en vis form for indre udvikling. I langt de fleste tilfælde forbliver Aikido teknikerne enten en blød form for slevforsvar eller helse gymnastik. Dog er der en vis mulighed for at nogle få, gennem årevis træning af Aikido teknikkerne kan nå frem til en form for indre udvikling.

Skal en egentlig åndelig udvikling realiserer ved hjælp af Aikido som grundlag for træning af kroppen er det nødvendigt at træne sindet. Det er også hvad Moriteru Ueshiba, påpeger uden dog at kalde denne metode for meditation.

Opgaven for Aikido i fremtiden er at få integreret det bevidste arbejde med udviklingen af Ki gennem et meditativt arbejde. Det som bekymrer mange oprigtige Aikido udøvere, er at Aikido skal blive et skalkeskjul for Yoga, Terapi og Helse Gymnastik, hvorved Aikido mister sine rødder som en Budo eller Kampkunst. Man kan naturligvis ikke forvente at nogen skal påtage sig den meditative opgave, det må beror på et individuelt valg.

Hvor vanskeligt det er at forstå begrebet Budo, ser vi i dag i islamiske fortolkning af begrebet Jihat eller ”Hellig krig” – som i realiteten er en Indre Krig i vort eget indre, mod det onde, sekterisme, fanatisme og egoisme. Budo er derfor den indre krigers vej. Den eneste virkelige sejer er at overvinde sig selv. At gøre op med det lille egos tyranni.

Spørgsmålet om brugen af traditionelle Japansk klædedragt som Dogi og Hakama rejses. I Aikikai er brugen af Hagama kun forbeholdt sortbælte graduerede og han anbefaler at bruge Dogi til træningen.

Klædedragt og adfærd i dojo er en essentiel del af den impuls til indre udvikling som udgår fra Aikido, uden at man udvikler sig til en slags "hvid japener".

Der peges her på at hvis vi seriøst ønsker at bruge Aikido som en udviklingsvej, må vi accepterer at Aikido har sine rødder en fjern orientalsk kultur arv, som trækker sine spor fra Tibet, Kina og Korea til Japan. På samme måde som man accepterer at den moderne sport har sine rødder i det antikke Grækenland. At sporten i vesten så er blevet gjort til underholdning og forretning er en anden historie.

Hvad angår den biologiske linie i Ueshiba familien som overhoved for Aikikai, siger Moriteru Ueshiba, at hans far aldrig har tvunget ham til at vælge denne vej og der er ingen grund til at betvivle hans udtalelse. Men taget navnet Doshou III i betragtning, som ”Den der beskytter centret” og den traditionelle arvefølge i al Japansk kultur, er det kun rimeligt at antage, at han har følt det som sit kald at antage embedet som Doshou III.

Til spørgsmålet om der findes autentisk aikido uden for Aikikai siger han, at man må følge sin egen vej, men at overførelsen fra hans bedstefar, far og til ham selv er den bedste grant for udviklingen af aikido.

Spørgsmålet om teknisk og personlig adfærd i forhold til gradueringer rejses: Hans svar er enkelt. Undervisningen i dojo må lægge lige megen vægt på det tekniske, som det åndelige indhold i aikido.

Det er den daglige impuls fra dojo, som viser sig ved eksaminationerne. Den rette adfærd i dojo og åndelige indhold må udøver daglig i dojo.

Sidste spørgsmål: Hvad er aikido? Jeg vil overlade læseren til selv at besvare det.

http://www.aikidojournal.com/forums/viewtopic.php?t=95

Phill Burgess, 6 dan British Ki-society.

Phill Burgess besøgte Gøreborg Ki-aikido selskab, November 2006.
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