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INTRODUCTION

Aikido is a uniquely beautiful martial art. It is also deceptively powerful, effective, and efficient. In the hands of a master, a smaller person can use the power and momentum of a larger attacker to throw or control that person with little, or no, effort. While aikido may look easy, it is very hard to master; training takes time and discipline. However, as the advanced practitioner finds, aikido benefits all aspects of life—physical and emotional, mental and social, and spiritual.

THE FOUNDER: O'SENSEI MORIHEI UESHIBA (1883-1969)

The art of aikido was developed by O'Sensei Morihei Ueshiba and can be looked at as an expression of his personal life and his struggle with the opposing beliefs and disciplines of the martial way of the warrior and the spiritual pursuit of peace and harmony.

Born a sick and weak child on December 14, 1883 in Tanabe, Kishu (Wakayama Prefecture) Japan, young Morihei Ueshiba faced many hardships. He attempted to overcome his physical hardships by studying very hard to develop his intellect and mental capabilities. Besides reading religious classics, he liked physics and mathematics. His mother considered having him enter the priesthood, but his father opposed that idea. His father preferred an education in strength and sumo competition.

Early in O'Sensei Morihei Ueshiba's life, he watched his father receive a severe beating by local thugs who disagreed with his fathers political beliefs. At this time, the young Morihei Ueshiba vowed to search for physical strength and martial skills. This vow led to years of severe discipline and training in both martial and spiritual disciplines. His training in these areas led to the development of aikido. This development can be seen through three major areas of O'Sensei Ueshiba's life: his military experience, his martial arts training, and the influence of the Omoto religion.

O'SENSEI IN THE MILITARY

In the late 1800s and early 1900s, Japan competed for influence, trade, and territory with Western countries in China and Korea. After failing in negotiations in 1903 with Russia to get that country to withdraw from Manchuria, Japan severed relationships and sought a solution with its modernized military. The Russo-Japanese War lasted from 1904 to 1905. This conflict grew out of the rivalry of the imperialist ambition of Russia and Japan in Manchuria and Korea. The campaigns of 1904 focused on a series of indecisive naval engagements at Port Charles on the Liaotung peninsula in south Manchuria. Port Charles finally fell in early 1905, allowing the Japanese army to attack northward. Facing its own internal unrest of the Russian Revolution of 1905, Russia elected to negotiate peace. The war ended in mediation by President Theodore Roosevelt of the United States. The defeat of Russia by the Japanese shocked the world. It was the first non-Western victory in a large military conflict. It was inspiring to many noncolonial independence movements. Without this rivalry and with the Western world distracted by World War I, Japan began the efforts to dominate the East. These efforts led to World War II in the Pacific. After World War II, many Japanese historians would look nostalgically on the time of leadership in a sustained effort to liberate the oppressed.

Initially, Morihei Ueshiba did not meet the minimum height requirement for military service. Committed to his decision to serve his country, he embarked on a regime of stretching in an effort to gain the additional height required. After strenuous efforts, Morihei Ueshiba finally met the 5'2" requirements to join the military in late December 1903. He joined the 61st Army Infantry Regiment in Wakayama.

His willingness to take on hard tasks and his skill with the bayonet facilitated rapid promotions. He spent much of his active duty time training others. He spent much of his leave time in ascetic spiritual discipline or strenuous martial training. He originally did not receive orders to fight on the front during the Russo-Japanese war because his superiors considered his ability to train others a higher priority. Finally, he protested enough to receive orders to the Manchurian front in 1905. His intuition and trained reflexes allowed him to see enemy bullets and avoid them.

In 1906, he was discharged from the army and returned to Tanabe. Some say he did not reenlist due to the undisciplined practices of the officers. Others say young Morihei Ueshiba did not reenlist because he was not going to receive orders to go back into combat. Others suggest that it was his deep beliefs in spiritual matters that, after being at war, prevented his further involvement. However, although O'Sensei Morihei Ueshiba did not stay in active duty, his deep connection and commitment to the military, and his patriotism, continued throughout his life. He was active in training and supporting community interests and causes. Aikido is often accepted as both a family and a cultural entity and the property of the Ueshiba family and the people of Japan.

O'SENSEI'S MARTIAL ROOTS: DAITO-RYU AIKI-JUJITSU

O'Sensei Morihei Ueshiba trained in many different martial arts. He began his studies in his mid-teens and studied Tenjin-shin'yo-ryu, Kito-ryu, Yagyu-ryu, and Shimkage-ryu jujitsu styles. He also studied Hozoin-ryu and kendo. Most of these were one-on-one combat styles and did not satisfy the young Morihei Ueshiba. His dedication to martial excellence earned him deep respect and a reputation that he had to defend. Very few people today have the time and energy to devote their entire life to the pursuit of martial excellence. Aikido is more than just a composite of O'Sensei Morihei Ueshiba's past training. In 1908, he received a certificate in Yagyu-ryu jujutsu.

Daito-ryu aiki-jujutsu was perhaps the most influential martial art studied by Morihei Ueshiba. He studied under SokakuTakeda (1860—1943) in Hokkaido. O'Sensei Morihei Ueshiba received his Kyoju-Dairi teaching assistance certificate from Sokaku Takeda in 1922. Daito-ryu jujutsu is a family martial tradition style that emphasizes jujutsu techniques but also includes swords and other weapons. Sokaku Takeda taught Daito-ryu primarily to military, police personnel, or high-level officials who could afford the lessons. The performance and execution of traditional aiki-jujutsu techniques are with more intent to damage than current aikido techniques.

While O'Sensei Morihei Ueshiba humbly and politely took care of his teacher, he separated from Sokaku Takeda and Daito-ryu and began to call his art aiki-budo.

SPIRITUAL ROOTS: OMOTO RELIGION

O'Sensei Morihei Ueshiba met and became a lifelong follower of Master Onisaburo, of the Omoto religion, in 1920. The Omoto movement with a strong spiritual philosophy on harmony influenced the higher principles of aikido. Some believe that O'Sensei Morihei Ueshiba's spiritual beliefs, influenced by the Omoto religion, caused him to create a softer style of martial art. He wanted an art that would be defensively effective and efficient but that would also protect rather than harm one's training partner, as well as any real-life opponent or enemy. (The philosophies of the Omoto religion are discussed in more detail in Chapter 1.)

TEACHING AIKIDO

There are many stories of O'Sensei Morihei Ueshiba teaching classes to advanced students that represented his lecturing on spiritual and metaphysical aspects of the universe. O'Sensei Morihei Ueshiba saw the universal principles in everything. He would switch from one content area to another in an effort to illustrate the underlying principle. Many students had great difficulty translating these disconnected lectures into direct application to their own personal aikido training and technique. O'Sensei Morihei Ueshiba attempted to bridge the gap but understood that no one can express or explain spiritual truth in words. O'Sensei Morihei Ueshiba relied most heavily on teaching through experience or direct training and practice of the techniques. The techniques would illustrate and demonstrate the principles and concepts that were so difficult to explain or describe. The techniques were concrete examples of concepts that could best be discussed and described through vague metaphors and contradictions. The profound principles of spiritual, theological, and universal truths involved difficult-to-comprehend explanations that were based on O'Sensei Morihei Ueshiba's own long history of austere mental and physical training and discipline. Without a similar historical experience as a frame of reference, few were able to understand O'Sensei Morihei Ueshiba. Throughout history, those who saw beyond what was socially accepted as "normal" received scrutiny and suspicion. Many ideas of yesterday, which were incomprehensible due to their advanced foresight and insight, have become our goals and accepted interpretations or perceptions.

O'Sensei Morihei Ueshiba was a man with foresight, insight, and a vision. O'Sensei Morihei Ueshiba believed that aikido was the medicine for a sick and chaotic world that had seen too much violence.

THE EVOLUTION OF AIKIDO

Morihei Ueshiba married Hatsu Itokawa. She was to have a very stabilizing effect in the Ueshiba family, while O'Sensei Morihei Ueshiba was off on various farming, martial, spiritual, political, or patriotic adventures. Several times, O'Sensei Morihei Ueshiba uprooted his entire family and moved in accordance to what he believed to be his spiritual calling and in the best interest of his country. O'Sensei Morihei Ueshiba was very busy and did not have a great deal of leisure time to spend at home with his family. Ueshiba's first daughter, Matsuko, was born in 1911. The first son, Takemori, born in July 1917, died three years later in August 1920. The second son, Kuniharu, born in April 1920, died five months later in September 1920. The third son, Kisshomaru, born in June 1921, in 1948 went on to become Doshu (keeper of the way).

DOSHU KISSHOMARU UESHIBA

O'Sensei Morihei Ueshiba handed down his vision in 1948 to his son, Kisshomaru Ueshiba, as Doshu. Kisshomaru Ueshiba had been exposed to aikido concepts and training since childhood but did not begin training until he was in middle school. It never occurred to him that he would inherit the art of his father. Most people credit Doshu Kisshomaru Ueshiba (1921-1999) with contributions in the area of administration and the modification, simplification, and standardization of the aikido technical curriculum. Doshu Kisshomaru Ueshiba deemphasized the martial application of aikido. He focused on the discipline and development of technical proficiency, self-improvement, and becoming productive members of society. He believed this emphasis and focus was in keeping with his father's vision of aikido. About the same time, the chief instructor at the Hombu Dojo, 10th Dan Koichi Tohei, separated from the original aikido organization. Tohei Sensei began aikido training under O'Sensei Morihei Ueshiba in 1941 and played a major role in spreading aikido outside of Japan. He wanted to stress the emphasis on ki development based on his spiritual background and orientation.

DOSHU MORITERU UESHIBA

In 1986, Doshu Kisshomaru Ueshiba handed the Aikido World Headquarters to his son, Moriteru Ueshiba (b. 1951). As the current Doshu, Moriteru Ueshiba maintains the focus and emphasis on both technical proficiency and the spiritual aspects in his training and instruction. It is with this intent that we see the traditional family style and system of martial arts. While aikido has seen international acceptance and growth, many consider aikido a Japanese cultural entity and the property of the Ueshiba family.

O'Sensei Morihei Ueshiba died April 26, 1969 of liver cancer. O'Sensei Morihei Ueshibas ashes are buried at Kozanji, a Shingon Buddhist temple erected in 1206 by a priest named Myoe, situated on Mt. Togano in Tanbe, Wakayama Prefecture. Besides being the site of the Ueshiba family grave, Kozanji has the oldest tea garden and is designated as a historical site. Each year most aikido dojos (training hall or school) acknowledge and honor the date of O'Sensei Morihei Ueshibas passing with a special ceremony.

THE FUTURE OF AIKIDO

There is only one aikido. That is the aikido of O'Sensei Morihei Ueshiba. However, there are many branches of aikido that reflect the abilities and preferences of different instructors based on when each personally trained with O'Sensei. Even future generations of students who have never met O'Sensei Morihei Ueshiba will have their interpretations for aikido. Several organizations have become independent in order to pursue their specific vision of aikido.

Aikido is evolving. There is no right or wrong aikido. There are only different perspectives and applications. There is only one aikido, and students of all levels of proficiency should maintain a strong tie to the basic techniques and principles of aikido.

CONCLUSION

In the beginning, a student in basic aikido knows only the physical training and execution of techniques. Eventually, the advanced student knows, and applies, the advanced aikido concepts that make the techniques work.

The concepts are interrelated and interdependent. Any stage, of any technique, is an illustration of each one of the concepts. They all exist simultaneously. Observation, perception, understanding, and application allow all students to see at their personal level of training and experience. In many regards, the techniques of aikido are relatively few and simple. It is the refinement of application that makes them different. As a student progresses from beginning to intermediate to advanced and beyond, he or she will become less dependent on the technical technique or even the concepts presented here. Eventually the goal is simply to spontaneously, creatively, and naturally move in response, not reaction, to any approach or attack. Aikido practitioners move in such a way that they naturally connect and move to avoid damage to either themselves or their opponent, and to take control of the situation and life.

The inner development of the advanced practitioner involves an understanding of the philosophical basis for aikido, developing a training philosophy, training the mind, and understanding and using ki. The theories and concepts for the advanced practitioner are the art of body mechanics, movement, and engagement. The advanced techniques of aikido include strikes, throws and locks, applications, combinations, and counters. Advanced applications include self-defense, demonstrations, competitions, seminars, and teaching.

BUDO

O'Sensei Morihei Ueshiba would say that aikido is by nature essentially different from other martial arts, but Master Sokaku Takeda did open his eyes to the true nature of Budo.

Budo is a divine path established by the gods that leads to truth, goodness, and beauty; it is a spiritual path reflecting the unlimited absolute nature of the universe and the ultimate grand design of creation.... Reform your perception of how the universe actually looks and acts; change the martial techniques into a vehicle of purity, goodness and beauty; and master these things. When the sword of harmonization linking heaven, earth and humankind is manifest, one is liberated, able to purify and forge the self. (UESHIBA, M. 1991, P. 27)

Budo is the martial way, the way of war. Bushido is the Japanese feudal-military code of behavior associated with the samurai. Bushido is the way of the warrior. The original samurai, meaning to serve, were protectors of their superior. The code of bushido developed and died out as the East became more westernized. It was revived and revised during the World War and became a code of nationalism, patriotism, and bravery.

O'Sensei Morihei Ueshiba believed (UESHIBA 2002, PP. 12-13) that true budo was not an aggressive and intimidating demeanor, but rather is calm and gentle. Budo is the way of love and peace. Victory is not in overcoming the enemy, for if you see an enemy you have lost the vision and insight of harmony, unity, love, and peace. True victory is victory over, and loss of, the self. This attitude of budo is possible because of the confidence gained through persistent and consistent training and by using natural movements in a natural state of being, shizen-tai.

Our enlightened ancestors developed true budo based on humanity, love, and sincerity: its heart consists of sincere bravery, sincere wisdom, sincere loves, and sincere empathy. (UESHIBA, M. 1991, P. 32)

While Bushido, as the way or code of the warrior, is the way of war, the loss of life should never be over-idealized or romanticized. There is nothing glamorous about the bloody reality of war. At times, there may be a temporary necessity for short-term resolution. It takes courage and honor to live in the spirit of harmony among differences. The greatest enemy is one's own ignorance and fear which makes one feel disconnected and separated from others. Only when this enemy is conquered will we find lasting peace. Each day the warrior must "polish the mirror" and attend to the discipline of facing him- or herself. Aikido is a tool used for "polishing."

The true purpose of the methods described herein is to teach a warrior how to perceive and fill his mind and body with a valorous spirit— one must polish one's ki and forge the spirit within the realm of life and death. (UESHIBA, M. 1991, P. 27)

DEDICATION AND DEBT, RESPECT, AND RESPONSIBILITY

No one makes advanced rank or ability in aikido without the compassionate guidance and instruction from a competent aikido sensei. Eventually, with consistent and persistent training, students openly express their dedication to their Sensei and their style. They acknowledge a great debt that can only be paid or fulfilled by continually showing respect and alliance to their teacher and school and by representing themselves as members of an affiliation in a responsible and ethical manner.

Dedication is not just to one's own training. That would be relatively selfish. Selfishness is not the ultimate goal of aikido. Dedication is what aikido stands for in its concepts, application, and model for human interaction. Eventually, with consistent and persistent training, the students become dedicated to their training and to the training of all those they train with. They are dedicated and proud of their direct lineage traceable back to the founder, O'Sensei Morihei Ueshiba.

Giri is a word that literally means right reason. It is a sense of obligation, duty, and debt. Eventually, with consistent and persistent training, students must always ask themselves if they are doing what they are doing for the right reason. Does it serve the higher good of all and does it honor those who have given their time, patience, and expertise? Is what they are doing or saying, paying back the debt they personally owe for what was given to them? This is a very different concept than the one seen in westernized society. Today, most people take up martial arts as a hobby to fill leisure time. Since they pay their monthly dues, they believe that whatever they are given belongs to them. They can do whatever they want with it. This is very shortsighted and not only goes against aikido's philosophy but also goes against traditional martial arts practice as well. Using the right reasoning in how the gift is honored and perpetuated pays the debt. The sensei was given, and honors, his or her own personal lineage. With consistent and persistent training, students come to know that they are only a temporary point in the passing on of knowledge. Like momentum in the application of aikido techniques, the inertia from the past generates the wisdom of the future.

Respect is another word seldom used in modern westernized society. Most people are more concerned with receiving respect than with giving it. People tend to believe they can demand respect due to their position rather than their merit, genuine knowledge, and by being respectable.

With consistent and persistent training, the student of aikido willingly accepts the responsibility to carry on the tradition of aikido given through his or her sensei and style. Responsibility means accountability to the past and to the future for what one does and teaches today. Responsibility means the acceptance of the consequences of one's behavior. Every behavior has a consequence; some will bring honor and some will bring shame. All behavior and communication has an effect and thus a consequence. The slightest movement in the execution of an aikido technique can add or diminish its effectiveness and efficiency. Likewise, the slightest behavior or communication can show dedication, an honoring of the debt of having been given a great skill and knowledge base, and respect for one's sensei, style, and the lineage of the family of aikido.