Report submitted to the conference in Guernica in April 1994. The text was revised by the author in Madrid in April 1999.02.10.2016 01:56
Report submitted to the conference in Guernica in April 1994. The text was revised by the author in Madrid in April 1999.
Today, everyone knows that Aikido, founded by Morihei Ueshiba (1883-1969), is one of the most outstanding modern areas of martial arts in Japan, which appeared somewhat later judo, created by Jigoro Kano and has a much wider fame and popularity than Aikido. Jigoro Kano sincerely admired the art of his younger colleague, Morihei Ueshiba; according to him, Aikido "is the true embodiment of the spirit of judo in my understanding."
Like judo, but different style than the last, Aikido embodies the principle of the true Budo (martial arts) of Japan. Unlike judo, which, having absorbed the competitive system of Western sports, has become one of the Olympic disciplines, Aikido adheres to other positions, while maintaining the old form of practice, which has at least two advantages: the ability to maintain the purity of form and, above all, the ability to concentrate on the essence, the inner sense, which is the essence of our direction, which under the influence of the desire to win at any cost can change, be infringed or disappear altogether.
However, Aikido retains not only the traditional form of training. As we accumulate knowledge and experience, each time we are surprised by the depth of Aikido rooting in the traditions of Budo and the culture of our country as a whole, not only in external and technical, but also in theoretical and philosophical aspects and with its system of views on the world.
In a practical sense, our attention is primarily drawn to the parallelism between Aikido and the art of swordsmanship. We are aware that every detail of the Aikido technique and the ways of its improvement are mainly related to the traditional technique of the Japanese sword. It is logical to assume that the technique of Aikido is also the most subtle and sensitive installation of the relationship between the axis emerging from the center of the body, and the axis emerging from the center of the body of your opponent. However, shouldn't this primordial kinship be seen as conclusive evidence that Aikido is based on the tradition of the same swordsmanship, although it usually doesn't involve the use of weapons? In addition, Aikido is more common gripping the wrist than the lapels of clothing, and strikes open and not closed hand; these, at first glance, trivial differences, however, reveal similarities with Aikido techniques of swordsmanship, as the hand gripping the wrist of the enemy, acts like a hand gripping a sword and the open hand as the sword pulled from the scabbard, like the sword carries the movement on the expansion of space and contraction.
Once noting the principle of motion, the closed hand act as if it squeezes the hilt of the sword and is able to grab the lapel of the clothing of the enemy without losing this feeling. However, the similarity with the sword should not, however, exclude the flexibility and agility of the movements inherent in Aikido. Thus, the simple action of squeezing and squeezing the brush is filled with meaning that has a long tradition.
Notwithstanding the foregoing, Aikido has grown in a remarkable way, all the above traditions. This concerns, above all, its content and spirit. As a martial art, one of the areas of Budo, Aikido does not deny the concept of combat as one of its components. However, at its core, it is not an ordinary martial art. Strictly preserving the form and direction, this art has undergone a transformation from the inside, turning into something new, different from the original.
In Aikido, there is one important aspect, which was absent in all traditional martial arts, which are its sources, and in modern directions, spread throughout the world (judo, karate, Kendo, etc.): its principle of Aiki is to harmonize or combine Ki, that is, physical and mental energy. The term khlusova, mostly used by me in this book, more correctly reflects the technical aspect of the principle described. Unlike term khlusova, the word Aiki has a broader philosophical sense. However, both terms are synonymous. The comprehension of the science of conflict resolution by combining the Ki energy, rather than opposing it, is a fundamental characteristic of the direction and distinguishes it from the rest. Instead of seeking to suppress the opponent by force and better technique, an attempt is made to combine one's own CI with the opponent's CI, establishing a direct link between one's own life center, Hara, and the opponent's life center, thus turning the original duality into a single whole, which we call kgshusubi, that is, linking or merging Ki together.
However, the described process has real content and therefore has nothing to do with metaphysical dreams or sentimental romanticism, and even more so with witchcraft. The application of this principle, its concrete development is determined by the strict technical system of Aikido, which fascinates us with efficiency, richness of forms, elegance, purity and consistency. We believe that Aikido belongs to the few human activities that are strictly governed by their own principles within the external world. His knowledge, of course, requires constant and long lessons based on the right techniques.
As an Association of Ki, kimusubi means the following: in order to prevent the harm caused by the attack of the opponent, the attacker tries to come into harmony with the attacker instead of counteracting him, not trying to fight him or restrain him. To this end, he not only avoids collision with an opponent and does not cause harm, but, on the contrary, dutifully adapts to it and followed it. In other words, at this moment his own "I" dies. In reality, the person performing the described actions, at first glance completely passive and full of obedience to the actions of the opponent, at the moment is nothing but his own "I" (life center) of the attacked, firm and determined. Thus, by submissive obedience to the victim of directed energy attacking, creating a single dynamic core. In this situation, the attacked completely dominates. A phenomenon called" combat, " this kind of life activity revolves around it. However, now his nature has changed, it is not hiding hostile hostility. On the contrary, the radiation of equanimity comes from the center, the chaos disappears, a new harmonious world is born.
Such a change in the situation occurs at the beginning of the process, at the time of mutual contact between the two rivals, even "before the battle", unfolding in real space and time. This statement applies only to the actions of an experienced master. However, in many cases, inexperienced aikidoka amenable to unfounded fantasy, which is why it is necessary to accumulate experience gradually in the course of real classes. One of the options of attack, namely, to grip the wrist of the opponent and is currently not that common (in the old days, when men wore edged weapons, this kind of attack certainly makes sense), but part of one of the basic exercises, provides an excellent opportunity to understand the described process. In this book, we can not go into details, but the correct answer to such an attack is the full integration of aggressive force in the dynamic structure of the attacked, the center of which is his Hara, the life center, located in the lower abdomen. Through fairly simple exercises, you can clearly observe this process. Within the General dynamic structure or, according to the most commonly used in Aikido terminology, within the global flow of Ki, the attacked party turns into a conductor of the current Ki - energy of the attacker and its own energy flowing from the life center.
Along with the study of breathing techniques, the student begins with the acquisition of the skill of stiffening his center while relaxing the rest of the body (shoulders, elbows, etc.), so as not to create obstacles to their Ki, but to allow it to flow freely. This example clearly shows the essence of the changes which undergoes the nature of the "battlefield". Its attention should be focused not primarily on the search for ways of liberation from aggression, but on the establishment and support of the unity of CI, which should flow and spread freely. Consciousness, breathing, and body movements merge into a unified whole.
The power achieved by such a merger is called kokyo-rioku, the power of" breathing", which, once combined, flows from the depths of your Hara in the form of deep breathing. Attention is focused outside the sphere, which is purely physical and material, although it does not lose its connection with it. Action is no longer an ordinary physical exercise, but it acquires a mental or spiritual character, as it requires greater concentration and mental purity.
Under inspection from within Aikido, not losing intense physical aspect, it acquires a different character, which, like phenomenon energy flow of, Ki, on its nature more close to our consciousness, than to our body and which in a certain extent combine with our spirit of, thinking and will of the, in this case viewed as the real force. In this sense, Aikido, being, among other things, a system of bodily movements, becomes paradoxically mixed. Physical advantage recedes into the background. It is necessary to go through a relatively long stage of training before a beginner to engage in Aikido reaches the described feeling of working with Ki, not with muscle strength.