************************************************************************** AIKIDO_L DIGEST 2. ================== *************************************************************************** CONTENTS ======== 1. tai-gi 2. bruise cure (Dit da jao recipe) 3. Misogi and spiritual excersise (Tori fune) 4. wrist excercises 5. Definitions of AIKIDO principles 7. Culture and Aikido 8. history of English usage in Aikido teaching ============================================================================ 1.TAI-GI ======== The tai-gi are the codification of Tohei-sensei's Shin-shin Toitsu Aikido. They correspond somewhat to the kumi-tachi exercises that most schools study, but cover the range of practice, not just weapons arts. In general, the consist of 6 techniques done in sequence to a given rhythm, although there are only 3 techniques in the children's taigi, and 10 in the tachi-tori and jo taigis. The weapons kata e.g. 22 count jo kata are also included in the tai-gi. There are 30 tai-gi in all, split into 3 levels of "difficulty". In the official words from the KNK documentation (reformatted long ago): "Taigi (Arts with Ki) were formalized by Master Koichi Tohei in 1978. The main point of Taigi is to rhythmically perform arts with Ki such as Shin-shin Toitsu Aikido, Tanto, Tachi and Jo in the state of coordinating mind and body. In performing Taigi, the Nage and the Uke should smoothly move in harmony together. The emphasis of performance of Taigi is to show the largeness of forms and the rhythmic flow of movement as well as the coordination of mind and body of both the Nage and the Uke. There are two testing methods. 1. Toitsutai After the Nage has performed a Taigi, he is tested in a manner similar to Ki testing. This test shows whether Nage can finish the Taigi with mind and body coordinated. The Uke can also be tested in some forms. 2. Largeness, Rhythm and Time The Nage performs a series of Taigi forms, doing each form right and left side during the time limit. This should show not only the largeness of forms but also the rhythmic flow of movement. The timekeeper starts the clock at the moment Nage and Uke bow (facing each other in Seiza about six feet apart). The time period ends when Nage and Uke have returned to their starting positions and have once again executed bow from Seiza. The correct time for each series permits two seconds leeway, either more or less." I personally like tai-gi since I think they are a wonderful exercise for flow and continuous practice. They are also excellent aerobic exercise and do wonders for smooth ukemi. I *hate* the fact that they are used for competition and think that this single fact is going to be the major contribution to the downfall of Ki no Kenkyukai! In fact for years, I tried to forget that this aspect even existed but I guess I don't need to be in denial any more :-). Kevin D. Jones The Ki-Aikido Center of Northern California ============================================================================== 2. BRUISE CURE =============== DIT DA JAO RECIPE Arnica blossoms (anti-inflamatory, pain relief) Comfrey (anti-inflamatory, pain relief) Blessed Thistle (blood purifier) Goldenseal root (antibiotic, wound healing) Ginger root (circulation, wound healing, pain relief) Myrrh (antiseptic, circulation, wound healing) Sasparilla root (blood purifier) Witch Hazel (anti-inflamatory, pain relief) Use equal proportions of all the herbs (OK, myrrh is a resin) listed, by weight. I measure them out on a small kitchen scale (mine is calibrated in grams, but American versions no doubt do ounces). Grind the herbs in a mortar & pestle (or electric grinder) and place them in a glass jar. Add 80 or 90 proof grain alcohol (I use vodka); use 4 ounces of dried herbs to one pint of alcohol base (or equivalent proportions). Seal the jar tightly. Allow the infusion to work for two weeks; once or twice a day, swirl the liquid gently through the herbal mash. After two weeks, strain off the liquid and discard the herbal residue; pour into smaller glass containers. This tincture can be applied as is to swollen or bruised areas, or can be mixed with a thickener (like lanolin or safflower oil) and a hardener (like beeswax) to make an ointment. This formulation has also been effective in the treatment of arthritis, for pain relief and restoration of range of motion. David Wilson Indiana University Mr. Kim Pineda, CARPE PER DIEM" *******************************************************************************M3.MISOGI AND SPIRITUAL EXERCISES ================================ the following is Appendix C of *Kami no Michi: The Way of the Kami; The Life and Thought of a Shinto Priest* by Guji Yukitaka Yamamoto. Copyright 1987, Tsubaki America. Some minor editorial corrections have been made, and Japanese and/or technical terms have been marked as shown in parens (*Tori Fune*). *Tori Fune* is one element in the ritual observed at Tsubaki Grand Shrine. The rest of the ritual has been included for completeness of context. Complete copies of Rev. Yamamoto's book may be obtained from: Tsubaki America Publications Department 1545 West Alpine Stockton, CA 95024 Before Misogi ------------- The mind and body should be conditioned before misogi. On the night be- fore, it is recommended that meat should not be eaten and alcohol should not be drunk. The senses should be freed by avoiding any physical substances that might cloud or distort them. They should be ready to be receptive. Preparation ----------- Those taking par assemble in front of the Shrine office at the agreed time, and from there they proceed into the hall beside the Haiden to receive a simplified form of *oharai* called *shubatsu*. Since the waterfall, which is called Konryu Myojin (*Myojin* means "gracious kami") is a kami, there is need for purification before entering. Thereafter, we move to the dressing rooms where men don white loincloths and *hachimaki*, headbands, and women don long white kimono-like robes and *hachimaki*. After coming out of the dressing areas, we move down to an open area above the entrance to the fall and face the Honden. We bow twice, clap twice, and bow once. We are now ready to commence the warm-up exercises. Exercise I: *Furitama* (Soul Shaking) --------------------------------------- 1. Stand with your legs about shoulder width apart. 2. Place your hands together with the right hand over the left. Leave space between them big enough for an imaginary ping pong ball. 3. Place your hands in that position in front of your stomach and shake them vigorously up and down. 4. While shaking them concentrate and repeat the words: *Harae-do-no-Okami -- an invocation to the kami of the place of harai. The Object of Exercise I The purpose of shaking the sould is to generate awareness of it within your self. *Kon* (the soul), in Shinto, is one of the four important elements, along with *Mei* (life), *Rei* (Spirit) and *Ki* (which means Spirit in its causal aspect - *Ki* is a kind of energy source). *Kon* is the most important of the four since human beings can also be described as *Waketama* (separated individual souls), which is another way of saying "children of the kami." Exercise II *Torifune* (Bird Rowing) ------------------------------------- 1. Stand straight and put your left leg forward. 2. Clench both fists with your thumbs inside. 3. Lean forward and move your arms as though rowing a boat starting from your left knee and ending near your armpits. As you "row" shout "Yie." 4. Perform this 20 times and then repeat *Furitama* 5. Changing to a right leg stance, repeat the *Torifune* shouting "Ei" and "Ho" alternately. Do this 20 times and then repeat *Furitama*. 6. Return to the left foot forward stance and remake the clenched fists as before and bring the hands up to the chest to a shout of "Yie" and thrust them down and forward with hands opened and fingers extended to a shout of "Se." After this, once again repeat the *Furitama*. Object of Exercise II The basic purpose is to introduce a dimension of physical calisthenics along with the spiritual. Since misogi is a psychophysical experience, both types of warm-up exercises are necessary. Exercise III *Otakebi* (Shouting) -------------------------------------- 1. Stand up straight leaving a space between your feet. 2. Place your hands on your hips. 3. Follow the *michihiko* (leader) as he shouts the following three invo- cations: *Iku-tama! Taru-tama! Tama-tamaru-tama!* 4. Follow him in repeating three times the long invocation: *Okami! Okami! Kunitsu-Okami! Sarutahiko Okami To-toshi-ya* The Object of Exercise III Shouting *Iku-tama* activates the soul which is just coming to awareness. *Taru-tama* affirms the awareness that you can realize the infinite in your soul. *Tama-tamaru-tama* confirms both and keeps the soul activated at its quantum level. The closing invocation addresses Sarutahiko Okami, head of the earthly kami and acknowledges him to be of great power. Exercise IV *Okorobi* (Yielding) --------------------------------- 1. Stand as in Exercise III. 2. Place the left hand on your hip and your hand with two fingers extended in a gesture that resembles the "Boy Scout Salute." 3. Three kami are invoked here and with each invocation you cut the air in a sweeping gesture with the right hand as follows: *Kunitoko-tachi-no-Mikoto!* "Yie!" *Sarutahiko-no-Okami!* "Yie!" *Kokuryu-no-Okami!* "Yie!" At each time of cutting the air, you should take a step forward with your left foot and then back again. The Object of Exercise IV By specifying these three important kami, *Kunitokotachi-no-Mikoto* (the earthly kami), *Sarutahiko-no-Okami* (kami of guidance and head of the earthly kami) and *Kokuryuon-no-Okami (kami of water, life, and ki) you can be united with them, remove your impurities and receive their power as your own. Exercise V *Ibuki* (Breathing) ------------------------------- 1. Stand with your feet apart. 2. Lower your hands and arms towards your knees. 3. Lift your arms above your head by extending them fully outwards. 4. Inhale while raising them. 5. Exhale slowly and deliberately while lowering your hands again. 6. Place hands and arms down by knees and exhale completely. 7. Repeat five times. 8. Turn to face the waterfall, bow twice, clap once and open your arms palms upwards towards the fall. 9. You are now ready to go down the steps toward the waterfall. The Object of Exercise V The purpose is to conclude the preparation by taking deep breaths which have the effect of raising the metabolism of the ki to its highest level of sensitivity and receptivity by absorbing the ki of the universe. Exercise VI. *Nyusui* (Getting into the Water) ------------------------------------------------ 1. Just prior to entering the water, you will receive from the michihiko, *Sakashio* (purifying salt) that will be sprinkled on you. 2. Receive a ladle with Japanese sake and salt. Spray it from your mouth in three mouthfuls into the stream. 3. The *michihiko* will reciete the nine letter prayer as follows: Rin-Pyo-To-Sha-Kai-Zin-Retsu-Zai-Zen 1 2 3 4 5 6 7 8 9 4. The *michihiko* then cuts the air symbolically nine times, and shouts "Yei!" =================================================== * The Meaning of the Prayer and the Square * * In Shinto, the numbers from 1 to 9 are used to * * symbolize the secular world and its impurities. * * Before entering the water, the cutting of the * * square implies removing the impurities of exis- * * tence from its nine areas. * =================================================== 5. Enter the water and spray water on your face, chest and loins. 6. Clap your hands twice and bow once. 7. Cut the air from right to left with your right hand as in Exercise IV 8. Approach the fall and enter, right shoulder first. Turn round and face the *michihiko* holding your hands in front with middle fingers together pointing away from you. 9. Shout the following: *Harae-tamae-Kiyome-tamae-ro-kon-sho-jo!* Continue until the *Michihiko* shouts "Yei" as a signal to come out. The Meaning of the Final Prayer ------------------------------- The expressions *harae* and *kiyome* ask for the purifiying of the individual by the washing away from all *tsumi* from the *ro-kon-sho-jo*, from the six elements of human beings that Shinto identified, the five senses and the mind. After *misogi* participants go back to the Haiden after drying off for a period of *chinkonto*, spiritual practice, to pacify the soul. This in turn is followed by a *naorai* a ceremonial drinking with the kami which has the effect of strengthening the vertical *musubi*. In other words the links between people and the kami become stronger. As participants celebrate, the horizontal *musubi* also becomes stronger. The connections of kami-human being and human being-human being become more effective and person in relation to person and person in relation to kami can begin to understand and become what destiny decreed at birth. This is the goal and ideal of *misogi* and ultimately of Shinto -- to enable, as once scholar has put it, homo sapiens to rise to homo excellens. ****************************************************************************** 4. Wrist exercise ================= Can anyone recommend any good exercises to strengthen wrists? Neil McKellar (mckellar@cs.ualberta.ca) --------------------------------------- My instructor is fond of saying that if I just come to class and practice, my wrists will get stronger. I used to worry about some of the exercises he would have us do. My wrists are pretty well buggered anyway (and I've been in aikido for four years) from the kind of abuse they took before they were really strong enough (or before my ukemi was good enough). I must say, though, that his ideas work. I still worry about these from time to time, but.... 1. Push ups (ikkyo variation): Lie down on stomach with legs apart; place the _back_ of the hands on the mat with the fingers pointing in; push up. Repeat for a 10 count (increase as the wrists get stronger). Notes: this may be dangerous if the wrists are already quite flexible. Also, make sure that the hands are under the chest/shoulder area. As the hands move apart, the amount of flex required increases. (ouch!) 2. Push ups (nikkyo variation): Same as ikkyo push ups but point the fingers _out_. Notes: these hurt even more than ikkyo push ups, so they're probably really bad for you. :-\ It took me most of a year to figure out that, unlike ikkyo pushups, the further apart the hands are the lower the pressure on the wrists. Place the hands out _away_ from the shoulders for these. 3. Practice as uke: Grip firmly at all times with _all_ the fingers. Notes: this may not go over well in dojos where a light grip is emphasized/preferred. 4. Practice as nage: Spread the fingers _out_ as though reaching in different directions with each finger. Coming from a karate background, it took me a while to get into this habit (always want to keep the fingers close together). However, it does make a noticable difference in technique (for me anyway). If you have access to those JPEG images of Julian doing technique, he demonstrates this. (I found them sort of spooky to look at since his form looks very similar to my instructor's.) 5. Weapons: Regular practice with jo and bokken will also strengthen the the grip and the wrists. Your milage will vary. I would say that the push up exercises are somewhat risky, but I post them here because this is part of the training my instructor encourages. If you don't like them, stick with the last three since they are low risk to the joints and help develop fundamentals. =============================================================================== 5. Principals of Aikido ======================= > "Anyone want to try to define the "set of principles" for me? Dale Matthews -------------- Balance, inertia, momentum, angular acceleration (centripetal and centrufugal forces sic), expansion, contraction and gravity combined with an impeccable sense of timing. The techniques of Aikido are tools with which to study these principles. patrick collins ------------------------------------- 1. Masakatsu Agatsu, True Victory is victory over Oneself 2. Principle of Aiki, Onenes with nature 3. Range of Effectiveness, stay well within yours, take uke out of his 4. Principle of Circularity, 5. Unify mind and body through: - keeping one-point - controlled relaxation - settleing down - letting ki flow 6. Maintain a spirit of loving protection for all things 7. Shodo-O-Seisu, Control the first move 8. Hitoashi Yoete, One Step Aside 9. Ki no Myoyo o Tadsshiku, Correct usage of Ki Neil McKellar -------------------------------------- 2. Principle of Aiki, Oneness with nature : - 1. Masakatsu Agatsu - 5. Unify mind and body - 6. Spirit of loving protection - 9. Ki no Myoyo o Tadsshiku 3. Range of Effectiveness : - 4. Principal of Circularity - 7. Shodo-O-Seisu - 8. Hitoashi Yoete I think there's still some overlap where even more merging of the concepts can take place. I might move item 4 into the top group for instance and/or merge items 3, 7, and 8 into item 4. Hmm...that would suggest that then there is only the Principle of Aiki. I should have guessed... :-) Sally H." --------------------------- Perhaps the most significant principle of Aikido is nonaggression. This applies in two ways. First, no Aikidoka should ever use Aikido in an aggressive manner to attack - only to defend (himself/herself or others). Secondly, no more aggression should be used in defending oneself than is absolutely necessary. In its purest form, practiced by a master of the art, Aikido should leave no permanent damage on an attacker...REGARDLESS OF THE ATTACK. Peter Garretson --------------------------------------------- Physically Speacking: -Aikido involves removing oneself from the direct line of attack either vertically or horizontally. -The center of the Attacker, and the Center of the Aikidoist never directly collide. -Aikido may involve linking appendages in such a way that a movement of the Aikidoka's center directly affects Uke's center. -Aikido may involve the placement of some barrier to further motion above, below, or left or right of uke's center of balance, causing uke to rotate around it. -Aikido normally involves modifying the direction of the attackers momentum by applying a force perpendicular to it. -Aikidoka generate power primarily by moving their entire body, by allowing their center to fall toward the earth. -Aikido techniques usually require uke's center to be in motion--it is for this reason that Aikidoist work on proper distance (mai being two arms length--little finger to little finger, from which distance uke cannot execute a strike without committing their center to motion) -Aikido involves either the modification of the direction of an attack, or the disruption of Uke's intent and unified energy by disrupting Ukes timing by suddently being much closer. -Aikido generates energy by acting in accord with gravity. -Aidido maximizes energy by acting at right angles to given lines of force and by applying momentum against weak areas of the attackers body (in such a way that they can escape only in a direction in which they may be immobilized or their attack neutralized) -Aikido strives to uses primarily the energy of the attacker to execute a technique, and seeks to minimizie the amound of affort and muscular strenght (particularly strength invovled in extending and contracting the arms) put forth by nage. -Aikidoist use multiply their power by using leverage provided by keeping arms in front of their centerline. -Aikido always involves not being in the effective range of the attack--we either move inside it, or draw it out and dissipate it. Spiritually -Aikido is about seeking unity with the universe, and this involves the elimination of feeling separate, so we seek the opposite of self-agrandizement. -Aikido recognizes our unity with the universe, and so too other human beings, therefore, to harm another is to harm ourselves--so we seek to minimize harm to others when we are called upon to protect ourselves or others. -Aikido is about non-resistance. We accept what uke gives us, and respond appropriately to what actually is. -Aikido is about Budo--training ourselves to face death, to appreciate live, to be "strong" enough to be able to have the option not to harm another. -Aikido is about self-examination, and working on self. Dale Matthews ---------------------------------- I have another set of principles which may apply here however: 1. Always face your partners center line. 2. Never lead with your face. 3. Always smile when training. Dennis Hooker -------------------------------------------- I think it may help if we go back and read some of the first words written in English about Aikido Principles. " The principles of Aikido, most modern of Japan's martial arts, were descovered by Morihie Ueshiba. Its outstanding feature is that it made a great leap from the traditional physical arts to a spiritual martial art, from a relative martial art to an absoluite art, from the aggressive, fighting martial arts to a spiritual martial art that seeks to abolish conflict." Koichi Tohei, Sensei ============================================================================== 6. CULTURE AND AIKIDO ====================== I think the cultural aspect of Aikido used to be more important to me than it is now. I think that spending a few years of my childhood in Japan both made me love the individuality of the U.S. but miss the order and civility in Japan. But as time goes on, I find that just about all I would really want to take from Japanese culture exists in any good Aikido Dojo, and I have no wish to try to become Japanese. Sometimes ideas, models, and ideal that come from afar speak to us better than those we grew up with, and I'm very happy to have found Aikido. But increasingly, I see Aikido in a vacuum, and the longer I'm in Japan, the more I'm convinced that we have done Aikido in the U.S. a great disservice by imagining that it is inferior. In some ways, Aikido in the U.S. is far MORE "Japanese" than in Japan--here it often seems like it is treated more like we would treat little league sports than as a serious and arduous spiritual pursuit. Here its like taking a medieval folkdancing class, and those of you unfamiliar with what Japan is REALLY like, would be utterly shocked at how undisciplined children are in Aikido classes. Few Japanese students seem at all genuinely interested in its essoteric aspects. Now I look at things like this: Aikido is Budo, and Budo is a path that we walk to know ourselves better and forge our character. The Japanese have developed these concepts fully in ways that appeal to some of us, and have given us a vocabulary to discuss it and beautiful aesthetics (both of the Dojo and the movement) with which to practice. By accepting these, the art belongs to all of us. It has its roots in Japan, and those roots continue to nurture us, but all the branches of these roots no longer grow in Japan, and each individual must grow and flourish in their own unique way. Aikido has always been, and will always be, an individual pursuit, and its itself, fundamentally about balance. Ethnicity only has the value an individual places on it--only you can decide whether it is an accidental or essential aspect of yourself. I personally feel that to view ethnicity as essential is to separate yourself from a large part of the world, and to further surrender individuality to a group. To join your ethnicity as an individual--to see it as an accidental, but enjoyable tradition and past-time is a good thing. To make it an allegiance with which you would not take exception for a higher moral cause only further fragments our already fragile world and leads us down the road to predjudice and racism. Peter Garretson ============================================================================