Aikido, A Way to Reconcile the World

How can we possibly make a difference in the world? There is violence and killing on a scale that is so overwhelming it is almost impossible to comprehend. Sure, when we train in our nice dojo we are practicing a discipline that is designed to provide a defense to a violent attack without injuring the attacker. This is all very nice, but does it fit into our view of the dangerous place that the world has become?

Often we view peace as an abstract. We see it as an unlikely prospect that is dangled before us by politicians the way an apple is dangled before a recalcitrant mule. We are told that if we fight long and hard enough there will be "peace in our time."

The reality that confronts us is, however, an entirely different matter. We have never lived in a world that is at peace. Since the beginning of recorded history there have been nations and peoples waging war against one another. Even our religious leaders have told us that war, not peace, is the norm. And yet, we are convinced that by waging war against the "evil ones" and prevailing against them we will have peace.

The Twentieth Century was a century of war. The first decade was marked by the Boxer Rebellion in China, the end of the Boer War in Africa and Russo-Japanese war in Asia. The second decade saw the "war to end wars" or then known as the Great War. The 1920's and 1930's saw revolution and a build up to World War II (the Great War was now renamed World War I). When World War II was brought to a conclusion with the dropping of nuclear weapons on Japan we entered a new and terrible age of Cold War. This era included the Korean and Vietnam wars. It was defined by the threat of mutual destruction and the stockpiling of thermonuclear weapons. There was no peace.

The last twenty years have been pocked by war after war after war. The threat and reality of terror have permeated our existence. Our nation now has armies engaged in two separate wars in the Mideast and Asia. We accept war as the normal state of affairs. We have stopped asking why. Even our most vehement anti-war protests are a cry in the wilderness. Despair is the meat of our existence.

How can this overwhelming tide be reversed? How can we avoid being swept away by the waves of destruction? Can peace ever be more than an ideal that will never see fruition? The answers to these questions are crucial to our very existence. If humankind is unable to wean itself from the drug of war, the future of our children and grandchildren is bleak indeed.

The roots of war are elusive. The vast majority of the the world's population is against war. Very few individuals identify themselves as being "pro-war." Even those who express support for a particular war or wars will, if pressed, add that some wars are necessary or justified but agree that war in general is not a good thing. Most people will agree that an enterprise that is marked by killing, destruction of property, conquest of nations and subjugation of peoples is inherently evil.

Why then do we persist in waging wars? Why don't the victims of war (that would be all of us) say, "enough... it must stop!" The reason is, of course, that even overwhelmingly popular opposition to war is not enough to bring about peace. This is the hard lesson learned by those who protested the war in Vietnam. It is unrealistic to believe that peer pressure will cause nations to throw down their arms and declare peace.

In order to bring about world peace it is necessary that a philosophy of peace, that will replace the current (and historical) philosophy of war, be generally embraced. Only when the security of the world can be assured, by this new way of thinking, without resorting to threats, intimidation and agression can peace flourish. Such a philosophy is embodied in the principles of Aikido.

The principles of Aikido are, by no means, bleeding heart capitulation to the will of aggressors. Naked aggression by any nation, religion, political sect or criminal enterprise should not and can never be tolerated. Through Aikido we defend ourselves against attack, from individuals, by blending with and redirecting force. Nations must implement like tactics and diplomacy to achieve these same ends. The current philosophy of defense is one that foments violence, revenge and distrust. In order for the world to be peaceful it must be replaced by a philosophy of understanding and acceptance that still projects the futility of aggression.

What does this mean to us personally? It means that we hold the seeds to world peace. We have been entrusted with the knowledge that war does not have to be the normal state of affairs. When we are confronted by the argument, "there will always be war" we can state categorically that it does not have to be so. We can also say that peace is as real as the implementation of the effective principles of Aikido. The world may not know about or understand Aiki but we can be more than a voice in the wilderness when we study and spread the Aikido philosophy.

Peace in the New Ages through Aikido

Tom, Sensei

Take Your Aikido Training to a New Level

How can I be sure my Aikido works? Is my training effective? How can I rid myself of the feeling that I'm "treading water?" These are some of the nagging questions that plague most of us about our training. We all want to learn and we want to learn in the most efficient manner possible. It's only natural to feel this way and it is a positive symptom of enthusiastic commitment to the art of Aikido.

There are myriad ways to improve our technique in both Nagewaza and Ukemi. We urge our bodies and minds forward to chip away at the intricate and difficult demands of the art. We endure pain and exhaustion in order make sure we are"getting it right." We do this class after class and we rightfully expect results. We are, in short, hardwired for success. And yet, we often miss the most productive, effective and simple way to achieve our goals. Though simple, it may be the most challenging because it involves self analysis and behavior modification. What I am referring to is allowing oneself to be assimilated into the Aikido "process."

The process of Aikido is a subject worthy of miles of ink. But, in a nutshell, it is essentially the fundamental principle of blending energies. When we train Uke provides an attack. During the course of this attack he/she transfers energy to Nage. In order to achieve aiki or blending Nage receives this energy and moves in a reciprocal manner that allows a redirection of the energy. Nage is thereby able to use Uke's energy to perform a technique that resolves the conflict. It is this principle of blending with the energy of an attack that is at the very core of Aikido.

With that said, let's take a look at the dynamics of training. Since we usually train in partners we are dependent on each other to make our training effective.

Uke must deliver an effective and well centered attack. It is imperative that the attack have sufficient energy to get the process started. Nage is charged with blending with the energy of Uke's attack and transforming that energy into a technique. It is then the responsibility of Uke to blend with that reconstituted energy and execute an appropriate falling or escape technique.

During the course of this engagement both Uke and Nage must perform their responsibilities carefully and diligently for learning to take place. If either losses concentration, or breaks the concentration of the other, the process breaks down. This occurs most often as a result of inadvertence. Sometimes focusing on ones partner results in a breakdown. This can happen when the thought, "what is he/she doing?" interrupts our concentration. Of course, "shadow teaching" can also cause the process to breakdown.

It is often said that one should train with an "empty mind." This doesn't mean be stupid but rather to focus ones concentration on what he/she is feeling rather than analyzing what your partner is doing. Also, Uke and Nage should be on guard that they are not doing something to interfere with the process. For instance, should Uke tighten up and impede Nage's ability to perform a technique it will cause the learning process to completely break down. Likewise if Nage decides to interrupt the process, to correct some aspect of his/her technique, it stops the flow and prevents Uke from blending and executing proper ukemi.

When Aikidoka engage in the Aikido process they develop both the skills and principles that provide a basis for their art. The more diligently one adheres to this very simple form of practice the faster one progresses. Also, this simple formula avails one to the discovery that is inherent to efficient learning.

Maybe the hardest part is having faith that the process will produce the desired results. It is easy to second guess the process. "If I just let Nage do the technique will he/she ever learn to do it correctly?" "Can I develop the type of self-defense skill that I can use in any situation?" The answer to these questions is a resounding YES! O'Sensei developed this style of training with great care and forethought. It works! And it works so well that everybody can learn and grow by diligently emmersing themselves in the Aikido process.

Yours in Aikido

Tom, Sensei

Shadow Teaching

Shadow teaching is the term we use to refer to the practice of offering unsolicited instruction to your partner, either verbally or non-verbally, during the course of training. It has become a current topic of discussion and a mild concern for the dojo. The simple solution is "don't do it." There is, however, a need for more than a simple admonition in order to adequately address this problem.

At the onset of this discussion I must emphasize that all or nearly all (there may be a few saints amongst us) of us have been guilty of this transgression at one time or another. The temptation is overwhelming. While training with a partner (especially a junior person) it becomes obvious that if only he/she would do such and such then a minor miracle would occur and that person would instantly understand exactly what they are trying to do. The error of their ways would become apparent and they would thank you to the end of their days. This rarely occurs. Instead Junior Partner tends to look at you, makes a noise that sort of sounds like "huh?" and goes on their merry way. So Senior Partner becomes a shadow teacher and responds with no, no, no, do this or that. This usually elicits an evil look from Junior Partner and no change in behavior. If shadow teacher and Junior Partner are lucky Sensei claps and the awkward exchange is over. No real learning has taken place but maybe no real harm either.

Another scenario (and maybe a more harmful one) is where Junior Partner listens intently, tries what shadow teacher says and thinks, "That was wonderful." Later, this same person also decides to "help" their partner with training. I think you may see where this is leading. Pretty soon information is being disseminated all over the mat and none of it is coming from Sensei. Shadow teaching becomes a well meant but insidious blight on the dojo.

The problem becomes even more complicated when a junior student asks for help. What do you do then? Be rude and say nothing? That's not a very good way to establish good dojo relations. What about when your partner says, "What did Sensei just do?" How, as a training partner do you handle that? Let's see if we can sort this all out.

In traditional dojos the problem is solved with one simple rule, "No Talking During Training." Strictly enforced it solves the problem of shadow teaching by default. No talking means no asking questions and no shadow teaching. In dojos like Nashville Aikikai, although we discourage talking while training, we see it as a lesser evil and tolerate it to a large extent. (Note to Self: Time for silent kaiko) I think that though rules are important, the best way to solve this problem is to approach it head-on. In order to do this we must understand the harm and then adopt a philosophy that counters and corrects the problem.

First let's take a look at the harm that shadow teaching causes. Shadow teaching is, as mentioned above, an impediment to learning. We all learn differently. If you interrupt your partner with unsolicited advice, no matter how well meant, it interrupts his/her train of thought and lengthens the learning curve. It also creates ill-will. We are at our most vulnerable when working with another person on a technique or concept we don't thoroughly understand. It is insulting and annoying when your partner starts instructing you like they have the inside skinny. This is especially true when it is obvious to even the casual observer that they are just as lost as you or, as is too often the case, more lost than you.

In addition, it is insulting to the Sensei. And I would remark, it is highly insulting to visiting (especially Shihan level) Sensei's. It presumes that Sensei just isn't up to the task of teaching class and that he/she need the students help to instruct and augment what has been shown or explained. In truth, since Aikido is an art beset by subtleties Sensei's routinely limit what they say in order to prevent confusion or fact overload. Also, Sensei's are always alert to those who aren't "getting it" and need help. To elaborate on Sensei's instruction is, to say the least, demeaning to his/her ability to teach class.

Now, here is the fix. Be alert to your partners' needs and training. Concern yourself with being the best training partner that you can be. If, and only if, your partner is so confused that it impedes the training process help in the most unobtrusive manner possible. Start by taking the Nage position and doing the technique yourself as well as you possibly can. If your partner is still unable to do the technique on their turn, sit briefly and watch those students that are training without a problem. Then, if your partner is still not catching on, as Uke, move your partner slowly through the technique. That should be enough to get the inexperienced person training. Also, have patience and make sure you are not going to fast.

Some dojos seem to embrace shadow teaching as a matter of routine. We at Nashville Aikikai do not. Mary Sensei and I have had to deal with this problem from the onset of the dojo. It is usually isolated instances and a word is enough to silence the offender. Let's all work to keep this from becoming more than isolated instances. Respect your partner and your Sensei and we will have a more productive and enjoyable dojo.

Yours in Aikido

Tom Sensei

The Secret of Aikido

I like to tell this story about my early training in Sarasota Florida. Sometimes I would ask Ikeda Sensei (what I thought were) deep and insightful questions regarding technique or principles. He would always give me the same"you're such a dumb-ass" look and the same answer; "Tom, you need to train more." After a couple of these encounters I was convinced that he was just not interested in answering my questions so I took the hint and stopped asking. It was only later in my training that I realized how wrong I was. The truth of the matter was that this seemingly terse and evasive answer was right on the money.

Not only was his answer the best possible answer, it was incredible advice. "You need to train more." This is a very simple statement that gets right to the heart of the matter. Training will enable you to discover the answers to your questions. This is because Aikido is a discovery process. Though explanations and instructions are useful, Aikido can only be learned by doing. One simply cannot learn the art of Aikido by talking about it.

To take this a step further, tapes, videos, books and even this blog (though I am loath to admit it) are just sideshows to the main event. The main event takes place on the mat. Doing is the secret to success in Aikido.

I recently read that, for the average person, to become highly proficient in an art it takes approximately 10,000 total hours of practice. If you do the math, you find that by training for 3 hours a day, every single day, you can reach 10,000 hours training in about nine years. It can be done but the sacrifice and discipline required to do so is far beyond what most people, including this writer, are willing to or are capable of expending. I might add that even with this incredibly intense schedule 9 years is a very short time to obtain true proficiency.

Let's look at a more realistic scenario. If you train 2 hours daily 6 days a week you can reach the 10,000 hour mark in about 16 years. Is it starting to look more attainable? Well, let's look at another schedule. Training for 1 hour and 30 minutes 4 times a week gets you to 10,000 hours in a mere 32 years. Ouch, 32 years is over a third of an average life span.

Though 32 years seems like a long time to invest, lets remember our aims. Add 32 years to your present age. A person who is now 25 years old will be 57 at the end of 32 years. If he/she has trained regularly and diligently during that 32 years he/she will be rewarded by both enhanced health (assuming a healthy lifestyle) and a proficiency in Aikido. This deal is looking better all the time.

But this is all just speculation and arithmetic. It's not the nitty-gritty of life. It doesn't take into consideration education, careers, moving, families (babies can put a real hitch in your giddy-up) or any of the other multitudes of factors that intervene in your Aikido training. But, let's examine one more time. We are just talking about 6 hours a week. Most physicians agree that this is a minimum amount of exercise needed in order to maintain good health. Just 6 hours a week leaves the other 162 hours free for all of those other things. And the real payoff is the tremendous boost to your Aikido skills and understanding.

The old adage is that if you want to get something done, ask a busy person to do it. We are all busy people. Life in the twenty-first century extracts an enormous toll from every one of us. Aikido, however, gives us a much needed and enjoyable reprieve from the daily grind. Making a lifetime commitment to Aikido and regular training ensures a more healthy and productive life. Oh, and don't forget there is mastery of the art thrown in for good measure.

10 Ways To Be A Better Training Partner

This list is posted on our bulletin board in the Dojo. I have had several requests to post it on the blog page.

1. Avoid Teaching Your Partner: We all perceive and learn differently. Stopping training to "instruct" your partner is not only rude to the Sensei, but is also disruptive to your partner's learning process.

2. Give Your Partner a True and Spirited Attack: You cannot help your partner by delivering a "wimpy" attack. Aikido training replicates actual physical conflict. Though it may be slower than full speed, your attack should be both True (strong grab or accurate strike), and Spirited (well-centered and delivered with good posture and ki).

3. When Nage, Blend with the Speed of Uke's Attack: Training half speed or slower is not a sin, but rather a virtue. However, the benefits of slow training are greatly diminished when nage attempts to rush the technique. Rushing the technique can also result in rough handling, making uke's job much more difficult.

4. When Uke, Relax and Blend with Nage's Technique: After a true and spirited attack is delivered, uke's job shifts to maintenance of the attack and escape. When practicing the "escape," choose the technique (front/back fall, roll or break-fall) best suited and execute it in coordination with nage's technique. Try to time your fall or roll to be neither too early or too late.

5. Respect Your Partner's Training and Reasons for Training: Our reasons for practicing Aikido are as varied as our body types and athletic abilities. Avoid trying to impose your own reasons for training on your Dojo Brothers and Sisters. Each person has his/her own set of goals and expectations. Acceptance of your partner's goals and abilities creates an atmosphere of harmony both on and off the mat.

6. Protect Your Partner by Making His/Her Safety a Priority: An injured student cannot train effectively. Often even a small injury is enough to convince a student to quit training altogether. Though a Dojo will inevitably experience injured students, it is every person's responsibility to train in a manner that promotes the safety of all persons (not only your partner) on the mat.

7, Senior Students Should Not Expect Junior Students to Train at Their Level: With new people joining the Dojo on a regular basis, it doesn't take long to become senior to somebody. Though Aikido can be confusing and sometimes frustrating, your understanding of the art continues to grow as you train. When you are working with a person who is less experienced, exercise patience and allow your partner to "discover" through a healthy training process.

8. Avoid Competition with Your Training Partner: Aikido training is noncompetitive by nature. In order for both partners to fully benefit from the process, it is important for both partners to engage in a blending of energies and movements. Competition interferes with this process and makes learning more difficult. Additionally, trying to compete with your training partner can cause the training to escalate beyond a safe level.

9. Leave Your Ego Off the Mat: "Nuff said!!"

10. Make Your Partner's Training the Most Important Thing Happening on the Mat: "There is a Japanese parable that explains Heaven and Hell. In this story people are sitting around a huge bowel filled with rice, but are compelled to eat with chopsticks that are much too long for personal use. In Hell, everyone is gaunt and starving because they are only concerned with getting the rice into their own mouths. By contrast, in Heaven everyone is well fed and jolly because they are all merrily feeding one another. Make your partner's training Heaven and yours will be also!!


Please take these to heart. Not only will your training and learning benefit but the Dojo will continue to be the great place it has become.

Yours in Aikido,

Tom, Sensei

DO: Part 2. of Part II

When we talk about "Do" we must necessarily discuss it in terms of the process of leaning. Most martial arts employ technical drills as their principal means of instruction. Karate students, for instance spend much of their training time kicking, punching and blocking. They practice moving up and down the floor combining these techniques to develop impressive offensive skills. Since Aikido is an art that stresses defense, we approach learning differently.

The most apparent difference is that we usually practice in pairs. Both members of the pair take on a different function. One person is the attacker or Uke while the other is the defender or Nage. Both Uke and Nage have specific tasks and responsibilities to perform in order to make the practice fruitful.

The responsibility of Uke is to deliver a true and spirited attack and then receive and blend with the technique that Nage uses as a defense. Uke usually concludes the encounter by taking a fall or roll to escape and make space for the next attack.

Nage has the responsibility of blending with the attack, capturing his/her partner's center of gravity and then executing whatever technique is appropriate.

This is a familiar training scenario for practitioners of Aikido. When both partners execute properly, an affinity develops and both people can learn and refine technique and principles. The engagement between Uke and Nage also creates a mental bond. Both partners feel what is coming and are able to moderate or intensify the training in order to meet their learning needs.

Because there are two people involved, the training experience is more complex than when training alone. If one of the pair fails to train proficiently or honestly then the training of both suffers. For instance, since Aikido training is not competitive the introduction of competition into the paired training depreciates the experience and distracts from training. Also, attempting to train faster or at a higher level than one or both partners are capable impedes the learning process.

Students who engage in paired training are also communicating. Not with words or voice but by movement and gesture. The simple act of bowing at the beginning of a technique is a valuable communication of good will and cooperation. When Nage purposefully shows an opening then he/she is silently indicating readiness for an attack. When the pair is in mid technique each partner is feeling and exchanging energy. This focus and attention result in an enhanced experience.

When paired training is properly executed the result is remarkable. What may appear to an outsider to be dancing or falling for one another is in reality a sophisticated and intricate system of learning. A technique may be initiated by a slow and deliberate attack until both partners are satisfied with the result. Then Uke can attack faster and with more intensity. As the training gradually progresses in spirit students can achieve a cohesion the benefits both.

I like to make the analogy to working with a weight machine. One starts out with light weights and trains until his/her muscles can accommodate more weight. By gradually adding more and more weight to the exercise muscles become stronger.

Aikido practice adds another dimension to strength training. Not only do we develop our physical stature but we develop our mind and spirit at the same time. Our ability to blend with an attack becomes enhanced and our awareness is sharpened.

This is the process of Aikido training. This is another facet of the concept of "DO."

Yours in Aikido,

Tom, Sensei

AI-KI-DO Part II: DO

When we enter the study of Aikido we embark upon a journey. For some the journey is short. For others it lasts a lifetime. Like all journeys it begins with a single step. With every step we take thereafter our lives take on new meaning. This is the "Do" of Aikido.

When we begin our journey the way appears to be long and strewn with obstacles. As we travel down the path we find that the obstacles that are most treacherous are those that are within ourselves. As we surmount and overcome these challenges we find we are changed and that we are changed for the better.

We also discover that the path may not always be clear. There are no signposts. We know that the trail has been blazed by others before us but there are precious few clues to guide us along the way. It is, after all, our way and our path and the footprints of those who preceded us have all too often become worn and hard to follow.

Fortunately we are not alone on the path. Our fellow travelers include our Senseis, our Sempais and our dojo brothers and sisters. We all traverse the same ground. And even though we share common experience we still must make our own way.

Some of us will get lost along the way. A relatively few, who start the journey through Aikido, will make it a lifelong sojourn. Many will stop along the wayside and cease to follow the path. For them, the journey is over. Like a ship that has found a friendly harbor they cease to set sail for further and more exotic ports.

Some will be enticed away from the path and choose to follow an entirely different course. Often this happens when a person looses sight of the ultimate goal and becomes distracted by what may appear, on the surface, to be a more expedient way.

Of course, these analogies only serve to explain our growth in Aikido in the broadest of terms. Like with all arts, there is no end to the knowledge. We can (and should) keep learning as long as we are alive. Our learning experience will always be personal and closely tied to our individual lives. As we continue to practice and learn, it should become apparent that earning the black belt, the technical prowess gained or any of the many benefits of Aikido are not the most cherished goals. The true joy of Aikido is in the process of learning.

To make yet another analogy, a great adventure is not rewarding in its conclusion. It is the experiences and knowledge learned during the course of the adventure that uplifts and edifies. Following the way is the reward.

I encourage all who choose to follow the path set out by O' Sensei to make the most of the experience. There will be magnificent rewards, lifelong friends, and stories to tell. Take the courage to stay on the path. Though you may start with fear and trembling, as you overcome each challenge presented to you, you will become richer in spirit and more fulfilled in your joy of the art of Aikido.

Yours in Aikido,

Tom Sensei

AI-KI-DO

The name of our art defines the essential qualities of its technique, philosophy and ultimate aims. The literal translation is as follows:

Ai - Harmony
Ki - Spirit
Do - Path or Way

The general and literal translation is "the way to achieve harmony of spirit." This is, however, only a very cursory explanation of the Japanese characters. A closer look reveals much more.

Ai, the first syllable, translates to Harmony. Harmony is a complicated and many times misunderstood concept. We often think of harmony as an agreement of parts, ideas or action, friendly relations or cooperation. In music we may think of harmony as pleasing to the ear or consonant. Harmony has a far richer and deeper meaning.

The western tradition of music is built on a scale of 12 notes, each a half step apart. If you put your finger on any note on a piano and move it either up or down to the next key (white key to black key or sometimes white to white but never black to black) you will move a half step. Repeat this action twelve times and you will have covered all of the pitches i.e. tonalities that, for the most part, comprise western music.

By combining these twelve tones you can produce either dissonant or consonant sounds. put your forearm down on the keyboard and you will produce dissonance. Place you thumb and Little finger down on two keys a palms width apart and you will probably produce a consonant sound. Dissonance is generally considered harsh to the ears while consonance is considered pleasing.

The entire tradition of western music is built on the principle of resolving dissonance to consonance. Music made entirely of consonance is bland and boring. Music made entirely of dissonance is maddening and hard to listen to. Composers from Bach to the Beatles have employed endless creative techniques to raise and relieve tension by the creation of dissonance and then resolving this dissonance to consonance.

Harmony as it relates to martial arts is similar to music. An attack by a person who intends bodily harm is akin to a dissonant musical sound. The resolution of such an attack by an enlightened defender that prevents the injury of either person results in Harmony. This is the primary objective of the art of Aikido.

Spirit, like harmony, is a complicated concept. We generally think of spirit as being a life-force, a manifestation of living energy. But we can also think of spirit as a mental state. For instance, when we train with one another we train with spirit. Likewise a dojo can have a highly positive spirit or feel. Certainly we aspire to engender this condition at Nashville Aikikai.

We accept ki as a life force. We all have it and we all use our ki to varying degrees. We hear over and over from our Sensei's, "extend your ki." As we train we learn that ki extension can replace muscle in our technique. A spirited attack is driven by ki. A defense that has ki as its basis is more powerful than one that relies solely on physical strength.

From the understanding of these two concepts emerges the principle of Aiki. Again, the translation is simply, "harmony of spirit." Again that translation hides a more subtle meaning. In order to successfully defend against an attack, we must learn to harmonize or blend with the spirit or force of the attack. Every Aikido technique is founded on this principle. When we train we practice this principle repeatedly. As Nage we always strive to make our movements reciprocal to those of Uke's attack. When the tide of the attack turns to the defensive technique, Uke must blend as perfectly as possible in order to protect him/her self from injury.

Another principle that we employ on our road to understanding Aikido is simply cooperation. We know from early childhood that a team can accomplish more than an individual. Again Aiki is in play. We train in the spirit of harmony. Competitiveness is counter-productive to learning. Therefore, when we train we seek to engage aiki as our guide. The more we train in the spirit of cooperation the more we succeed. This, of course, doesn't just mean that we fall down for one another or teach one another on the mat. Both of these practices impede rather than enhance the learning experience. Rather, we follow good training practices and respect the ability of the person with whom we are training.

I have covered Aiki and its various meanings. Though I haven't presented an exhaustive discussion of this principle, it should give you an insight into the traditions of Aikido. Do (the way or path) remains. Because of the nature of this concept, I would like to dedicate an entire post to this subject. I will do so in a part 2 to this article.

Yours in Aikido

Tom, Sensei

Etiquette: The Art of Being Polite

There has been a lot buzz lately around the Dojo regarding etiquette. Some of the talk is as a result of behavior witnessed by others at Yudansha testing and some straight talk from visiting Sensei Wendy Whited. It's a positive sign when dojo members recognize that etiquette is more important than just avoiding embarrassment. In fact it is, in my opinion, fundamental to training and is far reaching in it's implications.

Etiquette is the art of making people feel comfortable while at the same time maintaining dignity and respect in a formal setting. When we interact in social settings we strive to do so in as harmonious a fashion as possible. The type of social setting sets the tone for the behavior guidelines that we follow. Behavior that is perfectly acceptable at a beach party, for instance, would definitely be out of place at a funeral. We accept this as part of our socialization process that starts in early childhood.

When we made the decision to become aikidoka we took on a whole new social setting with a very different set of do's and dont's. There is for instance the bowing. Though courtly bowing in nineteenth century Europe was fashionable, it is not at all twenty-first century American. Dispensing with a history of the origins of bowing we can say with certainty that it is a show of respect.

In Aikido, and the martial arts in general, we do a great deal of bowing. We bow to each other. We bow when we enter the Dojo. We bow to Sensei when he/she gives instruction on the mat. Even our ceremonies that open and close classes involve a series of bows. What gives here? Why can't we just get on with the business of learning technique? The answers to these questions are hard wired to the essence of our training experience.

When we undertake the practice of Aikido we place ourselves in a somewhat precarious position. In fact we entrust our bodies and our very lives to those from whom we take instruction and with whom we train. There is an unspoken contract between instructor and student that goes something like this: "I, Sensei, will provide you safe and courteous instruction in Aikido and you will be a good and faithful student and not misuse the knowledge with which you are entrusted." Likewise between student's the agreement is: "I will train with you in a safe and courteous manner if you will do the same for me." By employing a bow, we seal these agreements between each other over and over again.

Further, we use a bow to communicate. For instance, when we begin a series of techniques we bow to our partner. This gives both people the assurance that they are in accord with one another as to what is going to ensue. Imagine if we just got up on our feet and started beating each other up. Pretty soon people would feel as if they were victims of cheap shots, distrust would break out and the structure of the the class would soon deteriorate. The simple and courteous act of bowing prevents this from happening.

This is just one aspect of etiquette that effects our training. Take a few minutes to contemplate some of the things that take place within the confines of the Dojo. Ask the question, "Why do we do this?" Invariably the answer is going to reflect on the essence of Aiki. And, just as assuredly, the understanding gained will create a more harmonious and productive training environment.

Yours in Aikido

Tom, Sensei

A Few Words

Since this is my first attempt at blogging, I will be brief. I am creating this blog as a tool for the students at Nashville Aikikai to learn more about the art of Aikido. In doing so I will, from time to time, post articles regarding history, philosophy, technique, training and any other matters that are relevant to your growth in Aikido.

Though it is my belief that true understanding of the art of Aikido is achieved through training, I also believe that dialog enhances the Aiki experience. Many times I have been asked challenging questions by students. As often as not after answering the question as well as I can on the spot, I go home and give the query more reflection and consideration. That is when I get the, "oh gee, I wish I had said..." feeling. I hope I can give more thoughtful (and maybe thought provoking) answers through this medium.

Finally, I encourage all students (or curious readers) to take the opportunity to weigh in on the matters discussed in this blog. Ask Questions. Respond to what you have read. And, of course, enjoy this forum fully as I hope you enjoy all aspects of your training at Nashville Aikikai.

Yours through Aikido

Tom Sensei