Descriptions of Ueshiba’s Aiki compared to Aiki 1,2,3

This text is also available in: EspañolFrançais

This week I will compare how Isoyama Hiroshi describes the feel of Ueshiba Morihei to Aiki 1,2,3.  And then Okumura Shigenobu shares some of Ueshiba Morihei’s insights, which I will also relate to Aiki 1,2, & 3.

While reading, please keep in mind that the purpose of the former post and this one is to compare explanations of those individuals that:

• Were recognized as being “out of the norm” due to  Aiki-no-jutsu

or

•  Related “out of the norm” experiences in relationship to those noted for using True Aiki

with that of the results of applied Aiki 1,2, & 3.  The goal is to see if there is a discernible correlation between the phenomena of applied Aiki 1,2,3 to the descriptions presented (and any others you find) as opposed to those normally experienced.

***

Isoyama Hiroshi ~
Q: What did it feel like? [Ueshiba Morihei]
A: It felt like applying technique to a large tree. However, he’d take the proper ukemi for me, and not try to struggle against me or sneak out of the technique.

This is a description of Aiki 1. With all tissues in tension the body becomes like a tansegrous structure. Any force applied is spread throughout the entire structure evenly. The structure is highly stable as well, as is demonstrated by Ueshiba’s many push tests.  (By the way, push tests, as commonly observed were for demonstration.  However, regular application of force to be met with “non-resistance” [A very specific kind of non-resistance] was, and is, a normal training methodology to develop the use of the specific kind of non-resistance and also to prompt adaptation and a specific kind of development in the body.  Please note that this kind of development is virtually invisible (neurologically and anatomically). So we find that, once again, True Aiki is invisible.  The result is Fudoshin or “immovable body.”

A (continued): About the time that I was in high school I tried to force some power into the technique, but I couldn’t put any power into it.

Q: Why was that?
A: I don’t know. It felt like being suppressed while power was being drawn out by the opponent. I couldn’t apply any power. Even now I really don’t understand what happened.

This is a description of Aiki 2 & 3 (built upon Aiki 1). No force can be put “into it” because there is no resistance when two forces meet orthogonally. Notice how Isoyama’s description accords with Sagawa’s descriptions  from last week.  Isoyama’s first description and this one also match with Shirata’s description of the “immovable body” and “non-resistance.”  Because Shirata uses vocabulary used by many others, it is more easily misconstrued.  It is important to recognize Shirata is using Ueshiba’s vocabulary, as Ueshiba did.  He is using it to explain Aiki-no-jutsu.  He is NOT using Ueshiba’s vocabulary as a reference to Daito Ryu jujutsu or a Daito Ryu jujutsu variant.  This will become abundantly clear when we read Shirata’s essay explaining Ueshiba’s teachings from his focused early technical teachings to his later more universal message.

Q: He had an amazing amount of power.
A: It was superhuman strength. But it’s not as if he was clenching to produce power, it felt as if it was entering him naturally. When I was feeling cocky I tried to force things many times, but he wouldn’t even pay attention. We would try to do the same thing, but somehow we would always end up matching with our partner’s power and the power would slip right in. O-Sensei would never become flustered. Whether we were trying to force something with all our might or we were doing nothing, O-Sensei would do things with the same power. It felt as if his Ki was draining out, but it wasn’t. In that area he was completely different.

This is a really accurate description of Aiki 1! Think about a trampoline. The fabric of the trampoline is in tension. It is not “clenching,” it is not in contraction, it is in tension. The more one pushes on the surface of the trampoline the “stronger” the tension becomes. The force “enters naturally.” The trampoline has no need to “pay attention” or “become flustered.” Whether pushed on “with all of one’s might” or with “nothing” the trampoline “will do things with the same power.” “It feels like its Ki is draining out, but it isn’t.” “In that area” it is “completely different.” Also note that Aiki 1 (or 2 or 3 for that matter) is not a technique. It cannot be “learned and then done.” Rather it must be developed in the mind/body over time via practice specifically designed towards that end.  The dichotomy of mind and  body really begins to disappear as one progresses in Aiki-no-jutsu.

Next, let us read how Okumura Shigenobu relays some of Ueshiba Morihei’s insights into the action of Aiki, Aiki-no-jutsu, or as it later became called, Aikido:

Okumura Shigenobu second from the right, back row, in Manchukuo

Okumura Shigenobu ~
Q: So the ideal would be “win without injury”?
A: No. “Without conflict, victorious from the first instant,” by becoming one with the universe, by becoming one with the opponent, the opponent disappears – this is the condition that O-Sensei pursued with Aikido.

This is a description of Aiki 2 & 3 via an implication to the saying, “Masa Katsu, A Katu, Katsu Haya Bi.” I’m going to save an “un-packing” of that specific saying for later because it deserves its own post. But let’s compare the description: Through Aiki 2 & 3 there is no resistance, therefore there can be no conflict; with no conflict there is no opposing or opponent. This happens instantaneously. It occurs due to a specific  state of mind and body, and “is” a specific state of mind/body. Without the mind having the correct intent to direct the body such that it produces the action of Aiki, there will be no Aiki, no Aiki development, thus no Aiki-no-jutsu. Or, stated conversely, once there is the action of Aiki, the body/mind necessary for Aiki to occur is present. Once the body/mind necessary for Aiki to occur is present, one will be developing Aiki-no-jutsu. Once one has fully developed Aiki-no-jutsu, one is in accord with the Universe. Obviously this is circular and, as any student of Aiki-no-jutsu will readily admit, quite maddening. Nevertheless, there are those that demonstrate that this can be done. . . at least to some degree.  Those “in the know” are also notable for recognizing their limitations and consequently the potential for continued improvement and development.

Q: Are you talking about softness?
A: It’s different from softness. O-Sensei would say, “It’s no good to be soft! In Aikido “acceptance” (素直さ) is important. Soft and accepting are different.”

This is true for Aiki 1, 2, & 3. With Aiki 1 there must be tension which is “different from softness.” “It’s no good to be soft” if you are a trampoline. However, things in tension are “accepting” like a trampoline is “accepting.” Just how “accepting” it is depends upon the amount of tension present.

In Aiki 2 & 3 “it’s no good to be soft” either. If the wheel or sphere is soft it will deform upon contact with an outside force and not be orthogonal. Therefore the wheel or sphere should carry sufficient tension so as not to appreciably deform and therefore it can form an orthogonal relationship. The circle or sphere MUST be accepting or no resultant force vector will be formed. The attack must be accepted completely for there to be non-resistance. If the oncoming force is resisted there can be no Aiki.  This “acceptance” is different from the acceptance of “accepting to oppose.”  So, confusingly enough, we hear both “I accept their force/attack” and “I accept none of their force/attack” by the same individuals at times and they actually mean the same thing. Also,  we hear “it’s no good to be soft” and “you have to be soft” by the same individuals at times. One is referring to being soft like a wheel to a linear force. The other is referring to being pliant like a rubber tire  (as opposed to a steel wheel or wooden wheel.)

Q: Was it softness?
A: It was different than softness. There was an elastic force, and even though I was grabbing it felt as if I was being grabbed…

Obviously this is a description of Aiki 1. Also, compare it with Sagawa’s quote above about “stickiness.”

A: . . . O-Sensei said “You cannot divide timing into three (“Sen-sen-no-sen” / 先先の先, “Tai-no-sen” / 対の先, “Go-no-sen” / 後の先). That’s no good for Aikido. There is only one kind of timing in Aikido, that is to always take the initiative.”

Normally one would think of Sen-sen-no-sen as “taking the initiative,” but in this case it clearly is not so. This description applies to Aiki 1, 2, & 3. In the case of Aiki 1, one takes the initiative by training to use the tissues in tension, creating a tansegrous structure and then further developing the tissues to be able to support greater and greater amounts of tension. With Aiki 2 & 3, one trains to use the tissues in dual opposing spirals that are in continuous motion. In this way, no timing is necessary. When the spiral comes into contact with a linear force there instantly is a resultant force vector that occurs, or in other words, “the action of Aiki-no-jutsu.”

***

I hope you enjoyed the blog posts so far.  Please allow time for understanding to develop.  One’s “mental maps” will develop before one’s experience does and experience is King!  Once experience comes then true understanding begins to germinate.

Next week’s blog is entitled, “Want to learn Ueshiba’s Aikido?  Study Takeda’s Daito Ryu!  Want to learn Takeda’s Daito Ryu?  Study Ueshiba’s Aikido!” 

Liked it? Take a second to support Allen Dean Beebe on Patreon!