co-creation in aikido

The distances in the North are very large and it is certainly one of the reasons that wanderlust is not so great.
At the ancestor side has never been cheaper and easier than now to take a plane in the Region.
Aiki OPEN concept is as the word says to seek inspiration outside one's own "Green Zone". Being in his own "Green Zone" is most comfortable and gives us some kind of reassurance and acceptance. Stepping outside our own "Green Zone" is to show interest in it as others do.
Aiki Open is the idea of aikido as an Organic Community and not beurokratisk and political organization.
In the living organism Ki flows freely even if the organism is divided into different organs.
Therefor an idea of "cross training"- "friendship trainings" between the various styles reflect the way of peace - or Aikido.

Imagine studying 5 different manifestations of Shomen uchi Kokyo fester - or 5 Yokomenuchi shihonage and 5 Menutsuki kotegaeshi -
and each technique show the 5 plans, static, flowing, dynamic, simple mind, no mind.
It would be impossible to achieve in an entire weekend; 0)

CO-CREATION BY NORDIC Aiki OPEN

"The Biggest room om world are room for improvment"

Aikido with out boundaries

Mauryama founder of Aikido Yuishinkai.
Willaims International Chief Instructor, Australia (left)
Okajima, 8 dan.  Successor.( right)

In the evolution of Aikido, many personal impulses have by time been added in the wish  for impoundments.
At the end of  Ueshibas   life,  Mauryama, sensei  was one of his preferred Ushideshi.
When Ueshiba went true transition. Mauryama, sensei saw that the Aikido Tohei, sensei made  were closes in essences of what he had experienced with Ueshiba, and so he joined Shin shin toitsu Aikido.
He became here Chief Instructor of Ki no kenkyukai.
However he had some reservations of the political tendencies in the life of Aikido organisations, and so he resigned  for the purposes of meditation. After 8 years of meditation at a temple in Japan the master of that tempel, gave him permission to take up Aikido again.
The Aikidoka who knew him from his active period with O´sensei and Ki no kenkykai, urges him to make a new branch in the Aikido movement.
The last two years of his stay at the temple was  dedicated to create this new branch.
It seems to me that  instead to take a new step "forward",  he took a step "backward" - making a distend to all that had come to be - or should I say: he went back to the root masters of Ki and Aiki-jutsu.
In that sense I came to see that the Yuishinkai praxis is the closes concept  of Aikido I have seen in the 20 years I have been working with Ki and Aikido.
It is also very nice to see the respect and tolerance, which  are present in Aikido Yuishinkai. Tolerance in words is never enough, and it is  showed be that many senseis and aikidoka are inspired by the attirud of Mauryamas  work and service.

Daito ryu and Aiki

Thank you. 

Publish Post

Namba

http://www.nanbanote.com/

From William san

https://mail.google.com/mail/?hl=da&shva=1#inbox/12b70cafd8328270

Red Sun - Charles Bronson vs. Toshiro Mifune

Nordic Aiki Open

Every river has a name. However, these names disappear when they flow into the great ocean. Aikido has many styles, many names, but Aikido is Aikido. It is my vision and hope that, like the rivers, they flow together and unite as one.'
Koretoshi Maruyama


The first 7 years of my training Aikido did not think of any thing ells that what came from my first sensei, Nishio.
Aikido is so over whelming for most beginners, that they have more than enough just to perceive what is presented in there own dojo and find space and time to join the training once or twice a week.
The question of other stiles are for most out of question.
However other students are using much time to find out what still fits them best or if Aikido at all is that kind of Budo there are looking for.

G.I. Gurdjieff was a spiritual leader who had a profound understanding of the relationship between the individual person and the group.
To him any kind of inner development with out relating to a group was impossible. So with Aikido and its dojo.
However this subsequently demands that we accept that Aikido is a inner path for development. A Do for Misugi – for purification of body and mind.

Every Aikido dojo have its own collective Ki-body, independent of still ot associations to any union or federations. This is the essence of Dojo according to the old traditions or Ko-ryu. As such a Dojo is a autonomic unity. The Dojo cho or Sensei together whit the member of the Dojo are co-creators. The choice of Shihan - “Master-instructor” determine the faith of the Dojo and its members. Shihan is not some thing which cane be imposed on any Dojo, but is the result of a free choice among the co-creators of a dojo. Shihan is not a title delegated to a sensei, it is a stat of confidence which a sensei/teacher are granted by one or more Dojo Cho or sensei’s or some title automatically used by 5 or 6 dan sempais.
That’s why I prefere never to use the word Shihan in public only in Dojo face to face.

The Dojo Ki-body is a reflection of the realization of the Cosmic Ki in the mind of senseis and shihans. It as a magnetic field which grow more clear and loving as it is used according to the principles found in O´sensies Doka – the essence of the Art of Peace or Aikido.

When it came to the point that my first sensei made the statement “aikido is only techniques” – I instant new I had to find a new path.
G.I. Gurdjieeff was very clear on this subject. No one is asked to leave, but one is leaving because the mind stuff not relates to the collective ki-body of that specific group of people any more. It is not a question of good or bad, but of quality.

The student must be free of the teacher as the teacher mus be free of students. That’s why O´sensei said: “I have no stydens only people by with I share my experiences”

Everything ells would be a waist of time for the individual and for the group as such.

The essence of Aikido is there for not uphold by Unions – but of Unity – that is Love of Aikido. The livings relations among dojos, who relate to each others on the basis of quality and not verifications of techniques.
Respect is not an acceptant of things we already understand, but what we do not understand in our present stat of mind. That’s why respect is most important in the work of unity.

Aikido be one borders, still or unions have been introduced in free initiatives such as Aiki-expo, Aikido for Peace or as I have suggested Aiki-Open. Workshops, where related sensei’s and dojos are training together. Sharing positive experience. I do not see any purpose in bringing all kinds of stills together for the sake of some kind of abstract or political unity.

The differences of the many stills among O´sensei ushideshi who later became founders of various stills, is the destiny of a time which influenced the second generations of sensei’s and created competition or revelries among many sensei’s.
We are now going in to the third generation of aikidoka and we do not have to be a part of that karma.

It is in that background and in the spirit from the motto of Mauryama, sensei, that I propose a co-creation of Nordic Aiki Open and it is my hope that this free initiative by time will be a innovative international event for many aikidoka.

throwing or falling

To throw or to fall?

When you see people flying around in the air in aikido, you may have the impression that tori is throwing uke. Most aikidoka surely are throwing uke and both are hawing a swinging time. So it is OK to throw people if it is this you like.
However, it is a different perception of what actualy is going on between tori and uke in we are trying to a chive the quality of Aiki.
When Nishio, sensei, began to study Aikido, his background wad 5 dan Karate and 4 dan Judo. He found rather quickly that the ”throwing technique” in aikido did not work. So he adopted Judo principles in to the aikido to make it more efficient. Also his ”atemi” became inspired by his karate background, as ”hitting”.
However, in the Aikido of O´sensei – we are not ”throwing” nor ”hitting” our opponent. So for many Aikido is practised as a soft form of Ju-jutsu

What you need is a new concept. First of all we must understand the concept of Aikido as an Art of Peace. Knowing this we try to transform our opponent to our partner. We are doing this by trying to be one with our opponent. We try to place our self in his shoes.
If we look at our opponent as a ”thing” or mere ”object” - we easily are adapting ”throwing” and ”hitting” technique – that is control, speed l and power, by witch we manipulate the opponent.

Tohei sensei, introduced this question in the formula: ”Do not throw your partner – help him to fall”.
To do this you need Ki – that is rhythm, flow and timing. In this process you are trying to show uke a alternative way out of his misery of the attachment of the ”fighting mind”. By this you ”lead” him – show him door by which he cane leave the negative situation he by his attack have created, with our hurting others of harming him self. It is a win win situation then, and the is no space for revenge.
So what uke actually are doing is accepting the open door tori is showing to him – and his is surrendering his attack to the power of gravity – and are falling to the ground as a ripe apple in the autumn and relax – leaving his figthing mind and entering the peace of mind.

Tetsuzan Kuroda

http://www.aikidojournal.com/article?articleID=85













Bokken kata

Hagama og Obi

Hagama er en traditionel japans buksedragt, som blev brugt af samurierne.
Aikido stammer fra Kriger klassen. De uniformer der bruges i Budo viser ofte hvor de kulturet stammer fra. Karates Dogi er almonen eller bøndernes dragt. Kungfu blev udviklet af munkene.
Brugen af Hagama og Bælter har skiftet meget gennem tiderne. I Koryu (den gamle tradition) brugte man hagama og obi (bælte) efter behag eller som udtryk for hvilken klan man stammede fra. Farver på Hagama og Obi blev ikke brugt som tegn på graduering, for der fandtes ingen gradueringer i Koryu.
Da Budo begyndte at tilpasse sig vestlige ”sports” idealer, konkurencer og medljer, skete der en langsom degradering og korumtion af Koryu. Jodo og Jujiutsu var blandt de første der indførte ”farvede blælter” og ”gradueringer” - sidste har Kungfu tilpasset sit pensum og meget andet for at bliver optaget i OL.
Aikido søger at fastholde sine autentiske traditioner, selv om det er meget svært i en tid, hvor ”postmodernismen” gør alt til en stort ”tag selv bord” eller ”frit valg på alle hylder”.
Nu er der mange skrøner om 0`sensei – men en kvinde i buksedragt i 1800-tallets Japan var et ”uskønt” syn. Så for at være ”anstændigt” påklædt bad han de kvinder han trænede med tage en hagama på, selv om det er en ren mandsdragt – kvinden bruger Kimino.
I aikido er traditionen hvis dogi og sort eller indigo blå hagama. Jeg har dig set et foto hvor 0´sensei træner bokken med en ung mand som har hvid hagama og dogi. En kombination som senere blev forbeholdt Shihans (mestre instruktører), som også ses i sort dogi og sort eller gråstribet hagama.
Hele denne ”dres kodex” forekommer nogle antiquieret, men det er nu blevet accepteret og følges alle aikido linier.
Hvad angår brugen af Hagama i kyu graderne begynder man nogle steder i 3. 2. eller 1 kyu. – i nogle linier opnår man først retten til Hagama sammen med storbælte 1 dan.
Alt dette er blot et ”koncept” et valg som er foretaget af Doshu, Shihans og kompetente senseis. Det samme kan siges om pensum. Der findes ikke noget ”objektivt system” – fordi Aikido er en kampkunst og ikke nogen sport.

Alt dette kan meget let bliver degenererede statussymboler eller korumperer det ”lille ego”.
Det sorte bælte symboliserer eller Shodan betyder ”den lille prøve” - Det betyder at man derfra begynder at skulle tage ansvar for egen udvikling, - ”Læreren må være fri af eleven, lige som eleven må frigører sig fra læreren”

Ueshiba Kotedama

http://www.aetw.org/

One of the most famous modern-day exponents of the art of kotodama was Morihei Ueshiba - founder of the Spiritual Martial Art: Aikido.

Ueshiba, in adult life a follower of the Oomoto-kyo religious sect, devoted many years to the study and practice of kotodama, over time formulating his own version of the discipline which he incorporated into the Aikido system.

[It should perhaps be pointed out that, aged 7, Ueshiba was sent to Jizodera: a Shingon temple in Wakayama prefecture, where he studied Shingon Scriptures (as well as the Confucian classics), and it is likely that this immersion in Shingon Mikkyo doctrine at such a formative period in his life, would have influenced his later understanding and evolution of the kotodama art.]

Briefly:

At the core of the Ueshiba kotodama system lies the intonation of the nuclear syllable is SU.

SU is representative of the absolute center of the material realm - the very core of existence - the beginning of all things. It is the essence of that which existed at the precise moment of the creation of the Universe.

Other primary syllables include:

YU - signifying the affirmative: 'yes', is so', 'something'

MU - signifying the negative: 'no', 'is not', 'nothing'.

and the vowel-sounds: A-O-U-E-I:

A - signifying: 'moving up' - is voiced centered in the throat & mouth.
O - signifying: 'moving down' - is voiced centered near the heart.
U - signifying: 'returning to self' - is voiced deep in the hara
E - signifying: 'branching out' - is voiced in a way so as to be felt radiating out
.....................throughout the body.
I - signifying: ..'the life force' - is voiced so that it vibrates powerfully &
.....................eminates/projects outwards from the body.

'Usui' Kotodama

In the practice of kotadama, (and also, in the practice of jumon,) correct pronounciation of the syllables is of great importance, and, in both the Ueshiba kotodama practice and the kotodama practice which, it is now being claimed, was employed by Usui Sensei, the vowel-sounds have identical pronunciation:

A - vocalised as the a in 'father'
O - vocalised as the o in 'comb'
U - vocalised as the u in 'blue'
E - vocalised as the e in 'pen' (i.e. 'eh' - though some pronounce it closer to: 'ay')
I - vocalised as the ee in 'sleep'

Beyond the vowel-sounds, the following are the primary syllable-sounds apparently utilised in the 'Usui' form of kotodama:

KU as in 'you'
KI as in 'see'
HO, KO, YO - each as in 'blow'
NE - 'Neh' (- though some pronounce it closer to: 'Nay')
ZE - 'Zeh' (- some pronounce it closer to: 'Zay')

It seems it is currently being taught that Usui Sensei applied kotodama principles to produce a vocal alternative to the familiar 'names' of the four Reiki Symbols:
Kotodama: Pronunciation: Symbol:
ho ku ei hoe koo eh-ee Choku rei
ei ei ki eh-ee eh-ee kee Sei heiki
Ho a ze ho ne hoe ah zeh hoe neh Hon sha ze shô nen
a-i ku yo ah-ee koo yoe Dai kô myô


The theory is that these kotodama 'word-sounds' may be substituted for the symbols across the broad spectrum of their potential usage - e.g. in Reiki 'treatments', denju, reiju, and meditation, etc.

However, the reduction of words to primal phonemes in this way is a somewhat simplistic application of kotodama principle.
[Kotodama is a much more inclusive and broadranging discipline - involving many elements beyond the intonation of sacred phonomes or vowel-sounds.]
Such simplistic application of kotodama principle to the Reiki symbols is perhaps something one would expect to be devised by individuals only barely familiar with the discipline, rather than by someone as obviously well-versed in such matters as Usui-sensei?
In fact, I am of the growing belief that the elements of kotodama now being taught in relation to Reiki have actually been borrowed from the oversimplified examples of kotodama practice presented on several Aikido websites (- where the info is simply intended as an introducton to the principles of the discipline for new students)



General instructions for practice of the element of kotodama focussing on the intonation of phonomes or vowel-sounds:

Sit in the traditional Japanese zazen posture (- or on an upright chair, with back straight, feet flat on the ground) - with hands either palms down, resting on your thighs, or in the formal gassho position.

Focus your attention in your hara, at the area known as seiki tanden (a couple of inches below the navel).

Clear and still the mind.

Focus on the moment - there is ONLY the moment.

Draw the breath smoothly, steadily and easily in through the nose, then vocalise the kotodama as you breathe out through the mouth.

In a low and deeply resonant voice, intone each kotodama slowly, strongly - with total concentration and unity of body, mind and spirit.

Pronounce each 'word-sound' distinctly, separately - do not run or slur them together. Let each 'word-sound' fill your whole body - vibrating throughout every molecule - every atom.

Be aware of the resonance extending out throughout your aura into the very air about you....

*****

CHOK

Chok

Vi baserer det meste af vort liv på fornuft eller vi forsøger at forstå tingene rationelt. Hvis det var grundstyringen i vort liv ville vi ikke forstå ret meget af livet, i sin helhed.

Ser vi imidlertid tilbage på vort liv, må vi i drømme at alt som virkelig har flyttet noget, ændret vor opfattelse radikalt, har været ledsaget af et chok – af en oplevelse af at noget som i et nu eller som med et sæt blev ændret.

Forelskelse er en slags chok tilstand. Chokket gør seende eller blind. Man overrumples, troede ikke at det kunne ske, vaner og forestillinger rystes og værdien af gamle opfattelser testes. Men nu er forelskelse jo ikke en tilstand som opstår ret ofte.

Har man erkendt at chok, store såvel som små er en nødvendig faktor i udviklingen, fordi vor magelighed og stræben efter tryghed og stabilitet, vil få os til at falde i søvn, da vil vi begynde at ændre vor opfattelse af alt som i vort liv virker chokerende på os. Vi vil falde i søvn igen, men vi vil ikke sove så godt nu som vi gjorde før.

At træne Aikido er på sin vis chokerende. Mange drages mod Aikido, men opgiver ret hurtigt. Et af mine egne første chok var, at jeg blev konfronteret med den totale mangel på koordinering min krop og mit sind. Intet virkede. Jeg følte mig som et hjælpeløst barn som skal til at tage de første skridt, uden evne til at holde retning eller balance. Længere fremme i forløbet begyndte svagheder og svækkelse i kroppen at gøre sig gældende. Senere sindets tvivl om det nu også var anstrengelserne værd. Aldrig et endeligt svar – aldrig en endelig løsning. Aldrig nogen begyndelse eller afslutning.

Det er det rædselsfulde i situationen! Aikido er i sin essens en vedvarende Misogi eller lutring af sind og krop. På japansk kaldes denne proces for Do på kinesisk Dao. Forvandlingens proces eller I Ching.
Når krop og sind bringes i Harmoni med Kosmos, når den Ying og Yang, Lys og Mørke finder sin rette plads, da vil den Universelle Ki, som levende vand rense vor krop og sind . Verden er da resultatet af ligevægts virkninger.



Shock

We base most of our lives on reason or we try to understand things rationally. If it was due to management in our lives we would not understand much of life in its entirety.

However, we look back on our life, we must dream that all who have really moved something radically changed our view, has been accompanied by a shock - an experience of something as a present or as a set was changed.

Love is a kind of shock. The shock makes sighted or blind. When unprepared, we did not believe it could happen, habits and beliefs are shaken and the value of old concepts tested. But now love's not a condition which occurs quite often.

Have recognized that shock, both large and small is a necessary factor in development because of our complacency and striving for security and stability, will cause us to fall asleep, then we will begin to change our perception of everything in our lives seems shocking to us. We will go back to sleep, but we will not sleep as well now as we did before.

Aikido training is certainly shocking. Many are drawn to Aikido, but gives up rather quickly. One of my first shock was that I was confronted with the total lacke of coordination of my body and my mind. Nothing worked. I felt like a helpless child who is about to take the first step, without the ability to keep the direction or balance. Further on in the cycle began weakness and weakness in the body to assert itself. Later mind's doubts it really was worth the effort. Never a final answer - never a final solution. Never any beginning or end.

This is tre terroof the situation! Aikido is in its essence a renewable Misogi or purification of the mind and body. In Japanese called this process of Do in Chinese Dao. Process of change, or I Ching.
When body and mind brought into harmony with the cosmos, when the Ying and Yang, when light and darkness takes its rightful place, then the Universal Ki, as living water cleanse our body and mind. World is then the result of equilibrium effects.

Tenkan - om at forlade konflikten

TENKAN Mange tror det er en teknik - men det er en sand intention.

At være nøjagtig og korrekt giver held. Man skal ikke krydse det store hav.

En gang blev jeg givet navnet ”Adjutor” – ”Den der hjælper”, at vise omsorg og kærlighed mod trængende.
Jeg opdagede imidlertid at det kun opbyggede min egen selv opfattelse.
For at komme fri af denne glorifiserende selv opfattelse var det nødvendigt at indse at hvert menneske selv har mulighed for at bede om hjælp ud fra sit eget indre.
Gennem den indre vejleder opstår der spontane handlinger og venlighed.
At være ”nøjagtig og korrekt” svarer til ikke at rådgive i situationer hvor en andens ego kræver opmærksomhed. At undlade at handle vil sige at afstå fra give den indre opmærksomhed, fordi den kun vil give næring til det lille ego.

Høflig og beslutsom tilbagetrækning er alt hvad der behøves.

TENKAN some think it is a technique - but is is a true attitude or intention.

To be accurate and correct. Do not cross the great water.

Once I was given a new name “Adjutor” – “the one who helps” – to show compassion and helping the needed.
I discovered however, that it only was supporting my own “self-understanding”.
To come free of this glorified self-understanding, it was necessary to acknowledged that every human being, have its own possibility of asking for help out of its own inner self – or “the master with in”.
Trough this inner communication manifest spontaneous actions and kindliness.
To be “accurate and correct” I needed to refrain from counselling in situations where others ego demanded attention. To refrain for action means not to give inner attention, to use the “small no”, because it only will give power to the ego.
Polite and decisive resigning is all what is needed,

The moral fantasy

All Material Arts contain a dark side of the forces. Socially it is based on ether monarchy or hierarchy.

The grading system cane easily be misused for ether creating psychic inflation or to suppress individual liberty.

In the Japanese tradition - the last elements of fascism was purified by the Founder of Aikido. M. Ueshiba after the total defeat after the Second World War. The result of fascism in Europe and Japan, was the downfall of the Warrior Code – showing it self to be wrong and degenerated.

O´senses concept of Aikido as an Art of Peace and Love, was however lost after his transition and even before, because most Aikidoka and there Senseis, was not able to perceives the consequence of the Spiritual elements of the teaching of O´sensei, not only a philosophical doctrine but at living religious impulse.

The Great warriors of our time all presents the concept of Non Violent Communication. From Mahatma Gandhi, to Dr. Martin Luther King, Mother Teresa and Nelson Mandela, all of these

Masters of Peace could not have com to there conviction with out a profound spiritual inspiration. or Cosmic Consiounes

Link to the Moral Fantasy

http://www.friesian.com/poly-1.htm

Teaching or instruction.

When you train a dog – you only work trough reward and obdians. When you train a sportsman, you instruct him in various kinds for techniques to improve his skill. However, when you are training the whole human being, that is body, mind and spirit – your are in the process of education.

To handle the first process you just need an instructor, but when we are in the process of education you need a teacher. However there are many levels of education. When it comes to the question of Material Art – we have two concepts “jutsu” and “do”.

The first is only dealing with technical questions – of functions of body and mind - that is the “jutsu” aspects.

When wecome to the question of “do” – we are taking at step higher.

The Japanese word Do, originates for the Chinese Tao or Dao - or the Total Process, - total in the sense that it includes the whole human being body, mind and spirit.

To understand Ai-ki-do, we must realize that with out the spirit or Ki, we will only reaches the level techniques.

To reaches the highest level of Aikido – you need a qualified master. A qualified master is a teacher, who has the protection of a Root Master in Healing (Ki) or in Meditation (Zen) in a Spiritual sens.

That is what makes the founder of Aikido M. Ueshiba and other after and before him Trustworthy masters.

This is the foundation of Yuishinkai Aikido. Master K. Maruyama, call this tranformation of the essences and quality of Aikido: 1) Ko-tai (eath) 2) Jun-tai (wather) 3) Ryu-tai (air) - after this comes O´sensies Aikido 4) Kuu-tai (firer) 5) Kon-tai (eather).

To understand the Aikido of O´sensei – you need Total Perception of all 5 levels.

Den rette diskrimination mellem aikido og yoga

Gennem mange år har jeg søgt en skolingsvej, som omfatter det hele menneske i relation til naturen og kosmos. Hvad er det som gør at aikido blev en af de skoler som jeg fandt mest anvendelig for vor tids menneske.

Fælles for alle autentiske skoler er at de omfatter, naturen, mennesket og kosmos eller legeme, sjæl og ånd.

Aikido opfylder disse betingelser. Hvad er der da som gør aikido til noget enestående blandt skoler for menneskets harmoniske udvikling. Det er at selv om den bygger på en gammel tradition om aiki, så er den bragt i overensstemmelse med nutidens menneske.

Hvad jeg mere og mere er kommet til at værdsætte sammen med dem jeg deler disse oplevelser med og dens simplicitet. De gamle kinesiske Qui mestre og senere de japanske Ki-mestre, adskiller sig radikalt fra de skoler som stammer fra Indien, hvorfra Yoga traditionen udspringer. Mange skoler priser deres århundrede gamle traditioner. Hvad de desværre glemmer er at menneskets udvikling er en helt anden, at dets fysiske og sjælelige konstitution er radikalt ændret siden Platon, Buddha og Kun Futses tid for snart 3000 år siden. Udviklingen inden for de sidste 500 år har bragt støre ændringer i menneskets evolution, end de 3000 år tilsammen. Tiden er ikke en linie som har en begyndelse og en afslutning. Tiden er en dynamisk faktor som pludselig kan accelerer udviklingen også i naturen. Som i et nu eller med et sæt kan tingenes tilstand forandres.

Tager vi f.eks den proces som kaldes hata yoga eller prana yama, så blev den udviklet af de Hellige Rishis i Ur-indien for mere end 10.000 år siden, ud fra de urbilleder, som de så som menneskets ideale tilstand i en fjern fremtid. Hatha og Prana øvelserne var metoder, som havde til formål at påbegynde en udvikling af menneskets knogle og åndedræts system. Hvad de så som en vision er det der i de vestlige skoler senere blev kaldt det menneskelige fantom.

Det man ikke ved i dag er at da denne skolingsvej blev introduceret af de Hellige Rishis, var atmosfæren meget mere vandholdig en tilfældet er i vor tid. Jordens den gang atmosfære kan sammenlignes med et dampbad. Jorden var indhyllet i en Urtåge, visse steder fersk og sød andre steder bitter og svovlholdig. Denne periode er også kaldte for den første efter atlantiske kultur periode – eller den Ur-indiske.

Alt organiske liv er opstået i ur-havet – evnen til at uddrage ilt af vand er endnu tilstede i fiskenes gælle virksomhed. Visse dyr opholdt sig så meget ved vandoverfladen, at de begyndte at udviklede en svømmeblære, som var kimen til en lunge funktion. De første pattedyrs lungefunktion var imidlertid tilpasset evnen til at virke i en damplignende atmosfære.

Efter hånden som urtågen lettede, blev atmosfæren mere klar og gennemsigtig. Hav, landmasser, skyer og luft blev mere afgrænset i egne elementer. Derfor talte de gamle om jord, vand, luft, ild og æther som de fem elementer. I østen blev verdens æteren kaldt for prana, qui eller ki.

Livsånden strømmer stadig ind gennem menneskets næsebor, og denne kraft er grundlaget for sjælen og åndens virke - på dansk taler vi heldigvis stadig om åndedraget og ikke blot vejrtræningen – førstnævnte henviser til det spirituelle i luften, medens sidst nævnte kun til en mekanisk funktion i forhold til luften.

Gennem Parna Yama, blev der udviklet et åndedræts system, som havde to hovedfunktioner.

At vække menneskets bevidsthed fra det søvn i det kollektive ubevidste og bringe bevidstheden ind under Jegets kontrol eller Jeg er selve sindet.

Lige som lungernes fysiske konstitution var anderledes hos mennesket i Yr-indien, således var dets skelet også anderledes. Skelettet var så at sige mere ”træ-agtig” – var endnu ikke så mineralsk som nu. Kimen til vort skelet er brusk artigt – og viser hen til en tidligere tilstandsform i skeletter udvikling. Der findes stadige dur, hvis skelet stadig er brusk artigt og som ikke har gennemgået denne mineralisering, men som endnu står mere forbundet med planteverdenen. Med alderen sker der en fremadskridende sclerotisering og forkalkning af menneskets skelet.

Gennem Hatha Yogaen blev der udviklet et fysisk system, hvis formål var af bringe hele menneskets fysiologiske femtoning frem til det som de gamle grækere lod komme til udtryk i deres intuitive skulptur arbejde som er kendetegnende for hele den græske kulturperiode.

De åndedræts - og krops øvelser som i dag bruges ud fra Parna Yama og Hatha Yoga, giver således ikke længere nogen mening i vor tid. Ja, de kan i realiteten være med til at fastholde den menneskelige erkendelse og krops bevidsthed på et noget som tilhører fortiden, noget som en gang var alt afgørende for udvikling af menneskets legene og sjæl.

Yogaens betydning for vesten, må ses som en medicin, i en tid hvor de anti-sociale kræfter og egoismen er en del af vor såkaldte civilisation, som sådan har Yogaen sin betydning. Derfor den store popularitet i vesten, fordi den er som et smertestillende middel, mod det kaos og det stres som møder os fra alle sider.

Noget helt andet er det når vi taler om den indre skolingsvej – om initiation og om Do. De fysiske øvelser, åndedrætsteknikker, visualiserings metoder og meditation, som knytter til den moderne indvielsesvej, ligner måske fra en ydre betragtningsmåde – det der udfolder sig i Yogaen, men er noget helt andet der søges opnået gennem den direkte introduktion, således som den fremstilles i Ati Yoga, Dzogchenpraksis, Chan og Zen.

Det drejer sig altså her om at kunne foretage den rette diskrimination mellem Yoga og Aikido. Alle ved at begrebet Qúi, kommer fra Kina og via Korea til Japan, men det det krydsede det japanske hav, forsvandt noget og noget nyt blev tilføjet. Det der altdi har gjort den japanske kultur interessant er den evne til at antage andre kultur impulser eller teknologier.

Bogen ”Zen og hvordan man plejer sin motorcykel” er et godt eksempel på det jeg antyder til.

På et tidspunkt var englænderne kendt for at fremstille de fleste og mest spændende motorcykler i verden. Problemet var bare at de var ret upålidelige og man måtte leve med at man ikke skulle regne med at de startede hver gang. Da japanerne begyndte at kopierer de engelske motorcykler, trode ingen deres egne sanser, da de opdagede at de startede hver gang. I løbet at kort tid var hele den engelske motorcykel industri brudt sammen og som alle ved sidder japanerne i dag næsten hele produktionen af motorcykler. Meget af det samme gjorde sig gældende inden for hele den elektroniske industri.

Mange spørger – Ja, men virker aikido på gadeplan? Ja det virker – Aikido er mere og andet end selvforsvar – det er netop udviklet til at virke i den tid vi nu lever i – både når det handler om aikido som kampkunst eller Budo og Aikido som lægekunst.

Jeg har altid undret mig over når øvede Aikidoka efter flere års arbejde, opgiver at finde den Åndelige side af Aikido – den helsebringende kraft i Ki – og føler sig nødsaget til at henvende sig til Yoga eller ”allternetive” terapier” – når det hele ligger lige foran deres fødder –lige til at samle op og det endda gratis – men måske skyldes at netop det at Aikido er non-profit – at Aikido er så banal og simpel og så vælger man at gå over åen efter vand.

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