Basics, the Alpha and Omega of Aiki

The recent 2024 TrueAiki Amsterdam seminar discussed training sequences, including a brief discussion of “Kiso Kunren” (basic training). It was suggested to me that this might make an interesting topic for the blog. I wrote a draft at the time and then sat on it. Today I went over the blog again. After a day of writing and rewriting, I’m ready to cut it loose. Hopefully someone will find something of merit in its contents somewhere!

Aiki presents a captivating paradox: it appears deceptively simple, yet mastering it is a significant challenge. Achieving proficiency demands years of dedicated practice and unwavering effort, while its execution feels effortless. Remarkably, the power that the receiver experiences is not directly correlated with the power that the practitioner perceives they are exerting. Aiki permeates our existence, yet remains unseen. Individuals can continuously enhance their comprehension and manifestation of Aiki, but attaining complete mastery or flawless execution is unlikely. Though Aiki underpins nearly all internal martial arts, those who only grasp its surface may overlook this profound reality. Why is that?

To truly grasp the essence of Aiki, one must first comprehend its principles and logic before they can perceive its nuances in the foundational practices. As one embarks on the journey of learning these basics, their understanding of Aiki and its guiding rules begins to deepen. This exploration is incredibly fascinating. Ueshiba Morihei genuinely sought to impart his insights on Aiki, yet it’s essential to recognize that individuals can only absorb what they are mentally and emotionally prepared to learn at any given moment. Shirata Sensei was an outstanding teacher who carefully organized his lessons and aimed to share as much knowledge as possible before he passed away. He did not withhold knowledge; he actively shared important teachings from the beginning. Ultimately, however, perception is shaped by an individual’s prior experiences and knowledge. Dan Harden has spent years sharing his knowledge and skills, focusing on the best ways to do so.

Each of these individuals had many dedicated students who genuinely wanted to learn. However, therein lies the challenge. One can receive “the truth” and the “finest teachings,” yet still struggle to grasp them fully—at least not right away. In fact, this is often the case. Only a charlatan or a fool would study under these teachers and proclaim that they have mastered everything. Aiki does not operate in such a straightforward manner.

If one is lucky enough to learn from a teacher who truly understands Aiki and wishes to pass that understanding along, one will begin learning the “end teachings” from the beginning. Why? Because the “end teachings” and the “beginning teachings” are the same. There IS only one thing to learn, and that is Aiki.

It is for the reasons outlined above that Kiso Kunren was created. It was the beginning of one’s Aikido journey at the Kodokan (Aikido Dojo) and in time it encapsulates the summation of all that one learns.

“Kiso Kunren” refers to essential basic training, a cornerstone that must not be underestimated. Contrary to the common perception that basics are simple, they actually represent the most challenging aspect of learning. This foundational training, or Elemental Training, lays the groundwork for all future development. As students advance, they deepen their understanding of key concepts rather than encountering entirely new ones. 

Every student at the Kodokan Aikido dojo starts their journey with Kiso Kunren. If Aikido includes Ichi Rei, Ni Ki, San Gen, Shi Kon, and Hachi Riki, how can Ni Ki, San Gen, Shi Kon, or Hachi Riki be seen as “new” or “more advanced” than Ichi Rei? The essence of Omoto is unchanging; we only need to deepen our understanding of what has always been, what is present, and what will last in the future.

Kiso Kunren training continued until the student demonstrated a solid understanding of the basics, usually lasting six months to a year. Many might find it surprising to discover that Kiso Kunren did not incorporate any waza. However, if Aikido is fundamentally formless and devoid of kata, it stands to reason that focusing on learning waza would detract from the opportunity to delve into the essential elements of what truly embodies Aiki.

A practical person might wonder how a dojo can keep students if it doesn’t teach any techniques for the first six months to a year. The truth is, that wasn’t my primary concern. My focus was on ensuring that the remaining students were genuinely committed and ready for the challenges ahead. This is why I’ve always approached my dojo as a dedicated practice rather than a commercial enterprise. While it might sound severe, this approach isn’t intended to be harsh. My instructor, Shirata Rinjiro, never operated a martial arts business, nor did his mentor, Ueshiba Morihei, despite the frustrations it caused those around him. I have chosen to follow in their footsteps. 

While my peers have advanced in their ranks and gained recognition in their organizations, I’ve stayed unranked and unaffiliated, with only a few students and limited visibility. Yet, I have had the honor of training with many exceptionally skilled individuals from diverse martial arts backgrounds, all while focusing solely on deepening and sharing my understanding of Aiki. Each of us has our own unique journey and purpose, and I embrace mine wholeheartedly.

The Kiso Kunren curriculum encompasses several important elements, one of which is Aiki Taiso. Often referred to as “warm-ups,” Aiki Taiso consists of carefully executed body-conditioning exercises designed to cultivate an Aiki body over time. For instance, the “wrist stretches” are not merely passive stretching techniques; while they enhance range of motion, they also strengthen tissues eccentrically and along spiral lines. The advantages of this practice extend far beyond increasing wrist flexibility. It is essential that these movements are performed non-resistively, embodying the essence of Aiki. Furthermore, both sides of the body should actively participate, creating a mutual benefit. This marks the beginning of an essential developmental pattern. Aiki Taiso can be approached as “warm-ups” or as a specific practice within Aikiitself, adhering to its foundational “rules” and logic. It is evident that one cannot effectively learn Aiki Taiso from someone unfamiliar with these principles. In contrast, “warm-ups” can be taught by nearly anyone with a basic understanding of physical exercise.

After mastering Aiki Taiso, practitioners move on to learning ukemi, which involves rolling on the ground—a fundamental element of Aiki. This practice creates a connection between the Earth’s force and gravitational pull. Rather than being passive, one actively integrates the surrounding forces, expressing strength where there is no resistance. This process is most effective when using an Aiki body, one that inherently possesses non-resistance and has been trained to transmit forces in spiral patterns. 

Like most Aiki training, the journey of learning is gradual and transformative. It’s important to clarify that merely practicing ukemi, regardless of intensity, does not guarantee the development of an Aiki body. While this notion is often propagated, it is fundamentally flawed. Engaging in ukemi—whether with someone skilled in Aiki or not—does not lead to an Aiki body, just as performing waza labeled as Aiki does not ensure such development. If it were otherwise, we would see countless individuals worldwide demonstrating Aiki qualities, which is not the case. 

True Aiki may be straightforward in concept, but it is certainly not easy to master. Understanding the principles alone is insufficient; one must take action to embody that comprehension.

Ukemi encompasses forward, backward, and side movements, as well as the more advanced tobi (“flying”) ukemi. After mastering the basic techniques, a person progresses to doing consecutive rolls, increasing the count until they can perform 200 forward and backward rolls continuously. This practice trains both the body and mind, helping them see ukemi as a practical and safe way to move. Until this transformation occurs, individuals may still revert to previous habitual responses. When deemed safe, practitioners also begin to experience being thrown, forcing them to react and regain control over their center. Importantly, this loss of control is not voluntary; it’s an external force that challenges one to reclaim their stability.

This process offers several key benefits. It offers a safe space to understand and manage the fear of losing control, while differentiating between real throws and cooperative movements. Moreover, when executed correctly, ukemi serves as an exceptional body-conditioning exercise. Much like Aiki Taiso, it has the potential to foster the development of an Aikibody, enhancing force transmission along spiral paths, increasing range of motion, and building resilience and supportive strength. However, it’s important to note that achieving these benefits is not guaranteed. While one can learn basic rolling techniques from anyone familiar with gymnastics, truly harnessing Aiki through rolling requires a deep understanding of its principles, rules, and underlying logic.

At some point in our journeys, we learn the fundamentals: how to sit, sit up, and stand. We master the art of executing low, medium, and standing bows, all of which can be performed using Aiki. To truly embrace Aiki through regi, one must grasp its principles, the “rules” that govern Aiki, and the underlying logic that informs its practice.

At this stage, students begin their journey into Kihon no Kogeki Kata, which focuses on essential offensive techniques. This foundational skill is crucial, as effective self-defense relies on practicing against a competent “opponent.” Initially, learners are introduced to techniques such as Shomen Uchi, Yokomen Uchi, and Tsuki. However, this is merely the beginning; a variety of other offensive moves, including kicks, will be practiced in due course, with an emphasis on developing both power and effectiveness. By incorporating Aiki principles and understanding Aiki itself, students can train in both Aiki and Kogeki Kata simultaneously. It’s important to note that Aiki is a neutral concept; it is neither inherently offensive nor defensive, but rather a method of manipulating force and energy. Before delving into Kogeki Kata training alongside Aiki, it is essential to comprehend the principles, rules, and underlying logic of Aiki.

The fundamentals of sword and staff handling, along with essential etiquette, are introduced. Following this, practitioners learn the foundational techniques of right, left, and center Kiri Otoshi. They also explore basic right and left Choku Zuki using the jo. This training includes insights into the relationship of these techniques to the principles of Aiki (In/Yo) and their significance as extensions of both the body and mind.

At this time, all 13 Tandoku Dosa are being taught, and these movements also count as Aiki Taiso. They provide insights into how to engage with Aiki, allowing practitioners to explore the connections between Aiki, Jujutsu, Kenjutsu, and Jojutsu. The journey begins with an external exploration that leads inward. I use quotation marks around “learning” because at this stage, practitioners are not truly mastering Aiki but rather grasping its shadow or echo. This step is essential for tracing back to the original source of that shadow. 

This analogy highlights how we connect what we perceive and experience externally with our internal selves. Just as a shadow isn’t created by the object it’s cast from, we find that the source of “Ki” isn’t the physical body when we look deeply within. In essence, the force or energy being balanced within the body and mind does not originate solely from them. It would be misleading to claim that “the bones, tissues, or even the mind constitute Aiki,” yet they are intrinsically linked to it. 

Learning Tandoku Dosa is distinct from mastering Aiki, much like learning an alphabet does not equate to speaking a language. To genuinely understand Tandoku Dosa and cultivate Aiki, one must first grasp the fundamental concepts of Aiki, including its “rules” and underlying logic.

We offer a diverse range of tenkan techniques. In Kiso Kunren, we introduce the fundamental form of tenkan. Additionally, we explore several forms of Kokyu Dosa, which have their roots in Daito Ryu. The first form of Kokyu Dosa is presented in Kiso Kunren, highlighting a key distinction: “Uke” is encouraged to throw and pin “Nage.” However, it’s essential to note that “Uke,” typically possessing greater knowledge and skill than “Nage,” does not simply overpower them. Instead, Uke uses this opportunity to illustrate Nage’s vulnerabilities and guide them towards improvement.

After completing Kiso Kunren a student is introduced to their first waza. This is selected thoughtfully because invariably much of what one “learned” in Kiso Kunren seemingly “goes out the window” once one encounters another human in an “adversarial” relationship. One predictably tries to “do” a technique on the other individual rather than “doing” Aikiwithin themselves. This is pointed out and one is directed back to their Kiso Kunren training, being encouraged to maintain those learnings in this “new” scenario. 

The next thing that happens is one is taught the jujutsu principles of executing an armbar, such as suwari waza shomen uchi ikkyo. Through a gradual process of training against escalating levels of resistance, individuals build their confidence in executing the technique, even in the face of significant force and intense aggression. When this is accomplished, an imaginary scenario is laid out. Nage is tasked with protecting his most cherished loved one from this practiced attack. What happens next is key; the attacker attacks (precisely as practiced) and Nage fails. (Thereby failing to protect their cherished loved one in the process!) Why did nage fail just when the stakes were so high? Uke used Aiki! 

This is then pointed out to Nage. No matter how one tries, sheer force and determination fail against skillfully applied Aiki. So that raises the question. Is one ready to do what it takes to learn Aiki? The point is, while one is learning waza, one must never fail to continue one’s endeavor to understand, learn, and master Aiki. It also means that if one wishes to learn Aiki in the context of real martial application, one must be prepared to learn from “the flat of one’s back.” That is, one cannot expect to maintain one’s ego and master Aiki as clearly stated in the teaching: Masak Katsu, A Katsu, Katsu.

I began this path of training under Shirata Rinjiro. It doesn’t feel good to stare down the blade of one’s sensei knowing one can do nothing to stop him from ending one’s life should he desire it. Happily, my sensei cared more about what I learned than how I felt. I never faced such a situation again until I sparred with Dan Harden in my basement decades ago. It was a stark awakening to realize, only after it was too late, that I had invited someone into my family’s home whom I couldn’toverpower or defeat in combat, even after three decades of training. He was kicking my ass with my “own stuff” and knew then that I didn’t know what I needed to know to do anything about it. Happily, in both cases, both men only wanted me to learn. I stopped “sparring” (why not I was just a human target) and asked, “How are you doing what you are doing?” I think Dan may have gotten a little misty-eyed then and said, with a huge smile, “I am SO happy to hear you ask me that! You just wouldn’t believe how many people don’t ask.” *

Dan eagerly launched into a lesson on the fundamentals, insights my training partners had worked for years to unpack.

I began with the basics, continued to work on the basics, and will no doubt end with the basics. As Ueshiba Morihei is quoted as saying, “This old man has so much more to learn!”

*A couple of years later, I witnessed exactly what Dan spoke of. It was not surprising to see a well-known, well-trained instructor at a loss when trying to challenge Dan. I was disappointed by how the person handled the blow to his ego, both then and afterward.