Kiai and Aiki in Aikido - By Fabio Nudelman

Kiai and Aiki in Aikidoby Fabio NudelmanMasatake Dojo - Israel Aikikai

Central to aikido is the concept of aiki. "Ai" means to adjust, or to fit, as two objects that perfectly fit each other – a pot and its lid, for instance. A common, but less accurate translation is harmony, which according to the Webster Dictionary means "compatibility in opinion and in action; a harmonious state of things and their properties (as of colors and sounds); congruity of parts with one another and with the whole". I believe that all these meanings are actually complementary, and represent different aspects of the kanji "ai". "Ki" is more difficult to translate; it can be understood as energy, vital energy, spirit, intent. It is present in us and in the whole universe. In general terms, aiki means that one's mind and spirit are connected to the surroundings, such that the practitioner is capable to adapt himself physically and mentally with other events, no matter how contrary their courses may run to his own thoughts and actions. But how is aiki expressed during practice itself?

The primary condition for aiki is awareness and correct breathing, kokyu. Awareness comes from a calm and empty mind, detached from everything. The mind and consequently the body are completely relaxed and thus sensitive to the partner's intentions. Breathing is a means for connection; it connects mind and body and it connects our movement with our partner's movement through connecting one's ki to the other's ki. This connection is called ki-musubi, and is essential for proper execution of a technique, and is one aspect of aiki.

During the execution of the technique itself, aiki is expressed in that there is no resistance involved. Tori moves and adjusts himself according to uke’s natural movements and intentions, guiding his partner and at the same time, staying in a position where it is more difficult for uke to attack him, until the execution of the throw or pin. At the highest level, tori does not react and blend with uke’s movements, but with his intention. Ki-musubi is thus essential; the correct technique is an expression of the fitting and integration between uke’s and tori’s spirit. This connection also has to be expanded to the whole environment, resulting in complete awareness and integration to one’s surroundings.

In short, in aikido we can see aiki at different levels: the integration of one’s body and mind; the connection between the partners; and the connection between the partner and the surroundings. From a technical point of view, aiki can be defined as total coordination of one's own reaction to an attack with the partner's own power of attack. It means the adjoining to the rhythm of the attack and making one's spirit fit in with his partner's, bringing one's movements in accord to his. It is the foundation of the successful execution of a technique.

The principle of aiki should not remain restricted to aikido practice only. In fact, practice should be a vehicle through which we can understand this concept and apply to our daily lives. In bigger terms, to apply the principles of aiki means to be connected and aware of the world around us, to become more sensitive of our surroundings and of other people's needs. Aiki bears the meaning of empathy and receptivity for other people's feelings, and causes the development of the character of the practitioner. It also means that we should not be set only on the things that we want and on being on control all the time. Many times the best approach is to let things happen in their own natural flux, and to adjust ourselves accordingly. We have to be able to adapt to any course of events, no matter how contrary it is to our will or expectations. It can be said that one that is in such a state of mind is in perfect harmony with his surroundings. From a more spiritual point of view, aiki means the union with all beings, nature, the whole cosmos. This kind of union is the goal of most spiritual traditions.

While the concept of aiki is related to the unification of both partners' spirits, the concept of kiai - composed of the same kanji "ai" and "ki" that of the word aiki - means a manifestation, emission or projection of one's own internal energy, or ki, in a single, explosive focus of will.

Kiai is actually common in many martial arts, and is usually manifested through a shout although that is only its most trivial expression. First of all, kiai is always a psychophysical method to organize one’s own energy and will and, at the same time, it is a method of affecting another’s inner world. This can be for a variety of purposes: to distract and disturb the attacker, completely dissipating and neutralizing his attacks, to understand another’s intentions, to deceive them as to your own intentions, or to neutralize an attacker's strong points by manipulating spacing, timing, even breath. In aikido practice, it is most commonly used as a way to focus and project one's own internal energy in order to increase the power of the throw.

Although kiai is commonly manifested through a shout, it may also be silent. A very important point, however, is the use of correct breathing such that it comes from the hara. As explained above, kokyu connects our mind and body and is used to generate ki in the tanden and integrate it with our body's movements. Kiai is, therefore, a means of expression of kokyu power, which at higher levels is what actually is responsible for guiding the partner and for the throw itself. Essentially, kiai consists of all parts of the body being unified and directed to one intent. Indeed, when making use of kiai during a technique, one has the feeling of the hara expanding outwards and encompassing everything around, accompanied by a sensation of energy release and complete relaxation of the body, as if absolutely no force was used at all.

Aiki and kiai are two very interesting concepts present in aikido practice, and are opposite to each other in certain ways. While aiki is related to the unification of one's body and mind and to the partner's ki, kiai is a sudden release of one's own ki directed to one intent. Although these two subjects seem unrelated, there are a few points in common. Correct breathing and integration of mind and body are fundamental aspects of both kiai and aiki; furthermore, they are both means to exert control over the partner during practice, although each act through different ways.

References:
Books:
- Secrets of the Samurai – A Survey of the Martial Arts of Feudal Japan. Oscar Ratti and Adele Westbrook, 1973.
- Budo Teachings of the Founder of Aikido. Morihei Ueshiba, 1991.
- Best Aikido the Fundamentals. Kisshomaru Ueshiba and Moriteru Ueshiba, 1997.
- The Art of Peace. Morihei Ueshiba, 2002.

Internet sites:
- http://blog.tapuz.co.il/aikido
- www.wikipedia.org
- http://www.websters-online-dictionary.org/
- www.aikidojournal.com

cleanness, aikido and shapes

I printed new advertisement posters for our dojo, and today I went to hang them in some locations around my town. I kinda like our new posters with their simple and minimalistic design.

When I wanted to hang them on message boards, I had to make sure the board is clean because sellotape does not stick to a dirty surface.

It is same in Aikido. We will be able to connect correctly to our partner or opponent only as long as our intention and mind are clean - clean from negative thoughts, clean from hatred, revenge, jealousy, etc.

Our goal is to resolve a conflict or even to prevent it. In actual practice, our way to resolve an attack situation is done by creating musubi.

What does musubi mean?

The word musubi is a very ancient Japanese word. In ancient Japan, the word musubi described the source and origin of all beings in the universe. In ancient texts, musubi is described as an act of receiving our soul into our body. For example, as soon as a baby was born, it was common to wash and clean him with warm water. The Japanese believed that water connected the baby to the source of the universe and thanks to that connection, he will receive his soul. Musubi means connection. There is a well known word in another ancient culture and it has exactly the same meaning: the word is Yoga. Yoga means "to connect" body and mind or according to ones religious belief it can also mean connecting body, mind and god or the universe.

Our Aikido practice teaches us two kinds of musubi. A musubi which is done physically - when we make contact i.e: lead, hold, pin and throw. In Japanese it is called tai-musubi. Tai means body and musubi means connect. But tai-musubi will never be effective unless another kind of musubi takes place. It is called: ki-musubi. A musubi between your ki and the ki of your partner. O-Sensei often spoke of being connected even to the natural flow of the universe. I wish I knew what it means. :-)

Fujita  Masatake Sensei often tells us that we must make sure to apply the three shapes into our practice - Triangle, circle (with a dot in it's center) and a square. He says that the shape of triangle represents Kamae (basic stance), circle represents the circular tai-sabaki movements. The dot in the center of the circle, represents the axis of those movements., and square represents the end of the technique: posture, stance, hold, pin, zanshin...

In Aikido, we are told that a beautiful and correct technique can only come from a pure mind. In general, cleanness has a crucial role in Aikido training. We train at an immaculately clean dojo, our keiko-gi (uniform) must be clean, our body has to be clean. Also our attitude and language have to be clean, polite and with no unnecessary explanations or chit-chats.

Aikido grew from Japanese culture, religions and arts where cleanness is crucial. According to Japanese belief, cleanness has to be kept in our surroundings and at the same time in our self- body and mind. In shinto (Japanese religion), gods will only be present where there is beauty and cleanness. The same belief is found in many eastern cultures. In India for example, many people wake up before sunrise, clean the house and the street in front of the house so the sun will rise and "see" a clean and pure place.

The other day, Benesh (a student of mine) told me of a well known Japanese method which helps us in our work and study by maintaining cleanness. Five S's represent this method:

Seiri - Tidy up your things, get rid of unnecessary.

In Aikido: reduce unnecessary explanations, unnecessary movements and over reactions.

Seiton - Put your things in their correct place.

In Aikido: The dojo is arranges correctly - weapons, tatami, equipment - all in their correct location. People practice safely - making correct use of their training space in the dojo.

Seiso - Clean the dirt and dust.

In Aikido: Dojo is clean, language is clean, waza is clean, heart is clean.

Seiketsu - Your own cleanliness - Body, clothes etc.

In Aikido: Keep your clothes and body clean, short nails, hair, shave, etc.

Shitsuke - discipline.

In the dojo: Maintain correct attitude, observe etiquette and safety rules.

If we remain positive and relaxed with no violent nor negative thoughts, it will be easy for us to connect to our Aikido training partner as an Uke and as a Tori.

If we remain positive and relaxed, if we care, listen and observe, it will be difficult to get into an argument with us.

If we remain positive and relaxed, if we are honest with ourselves, inner conflicts will naturally get into their correct size and pace, and we will find a solution for them...

Have a lovely month of December - happy holidays and family time.

Ze'ev.

Four Methods to Wake Up

There is a small secret I want to share with you. When I teach Aikido, what occupies my mind is of course how to convey principles and waza (technique) but more than anything else, at the first part of each class, I try to wake the students up. A few students show liveliness though most of them only look lively, but actually not making the best use of their mind - focus, resiliency, width....

How do we wake up our mind?

It is easy!

Waking up A - Where are you going?
It has to happen already before class begins - when you get ready for class - at home, when you fold your keikogi (aikido uniform), when you prepare your body for class -shower, nails, etc...

The windows in our dojo are low, and when people arrive, I first see their feet. I like to observe the way people walk to the dojo. Some walk with so much energy - hurrying up happily to their Aikido class. Some walk in a lazy manner and some just stand outside and chat as if they give up their precious training time.

In the book "Zen in the Art of Archery", Awa Sensei tells his disciples: "When you come to class, on your way here, you should already focus on your training and aim everything toward the dojo. Walk as if there is only one thing in the world and nothing more important and real than shooting your bow".

Awa Sensei was one of the greatest Budo masters in Japan. My advice is that we all should fill our body with Ki already on our way to the dojo. Fill yourself with Ki and aim yourself toward the dojo. Change your clothes, and quickly start training.

Waking up B - Onegai Shimasu.
Greet and respect with a all your heart. When people say "onegai shimasu" and bow to each other, they are too often doing it just automatically and without meaningful intention. Yesterday I saw that some people in our dojo bow to each other and say "onegai shimasu" very quietly... almost whispering. I asked them: do you say "onegai shimasu" to their own toes? or to your partner?

Your bowing and your "onegai shimasu" must reach your partner's heart. Your voice has to be lively and clear. Using our oice in order to generate energy (Ki) is a very important part of our Budo training and one way to realize the meaning of Kiai. In Aikido we constantly communicate with our partner and one way to make connection with each other is by bowing and saying "onegai shimasu". The funny thing is that after my comment, some of the students said "onegai shimasu" with a very loud voice - actually aimed at me instead of their partner... hahaha.... That really made me laugh.

Waking up C - Be first.
There is something that I rarely do and it always brings laughs to our class... I say "hai", everybody sits in Seiza and I demonstrate a technique only once and quite quickly. Then I ask them to practice it. The students bow and then look at each other with a laugh and embarrassment, asking each other if they saw at all what I just demonstrated. Then they stand up and try to do whatever they noticed... Most of them did not see anything at all.

Our mind is usually too lazy and in Aikido class we usually expect to have everything demonstrated several times. In real life, too often we have just one chance to get something or to learn something. We have to learn how to notice as many things as possible already during the first demonstration of our teacher.

So... sometimes I create this short demonstration episode but don't do this in order to make everyone laugh. I am not in a stand-up comedy show. It is fine of course to laugh in Aikido class and I love it, but we must understand that in Aikido, most or the learning is done not only by explaining and instructing but also and maybe even mainly by endless efforts of the student to "steal" the ideas and secrets from his teachers. We must watch every demonstration as if it was the only chance in our life. From this idea comes the Zen saying "Ichigo-Ichie".

One small advice is to learn to be quick and first. When your teacher calls everyone, try to be the first one who sits and watches. When sensei ends his demonstration, try to be the first to bow and practice. Be quick - find a partner, bow, say Onegai Shimasu and practice the waza.

Waking up D - Smile.
A cheerful smile and friendly eyes... do not forget it. It will surely create joyful training. Just remember what a smiling face on a cloudy day can do to your heart. I see this smile and warm heart so often in seminars in Ameland and Castricum. That is one reason why I love training with you so much. O-Sensei told us to always train in a joyful manner.

Have a great day,
Ze'ev.