Irimi Tenkan vs Aiki

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Most Aikidoka have heard of irimi tenkan, and most probably have some idea as to the meanings of the terms.  Often definitions are less literal and more akin to jargon reflecting the definer’s subjective understanding.  Occasionally they stray far from the literal meaning of the characters that comprise the words.  

Irimi – Is comprised of two characters with the respective meanings of “entering” and “body”

Tenkan – Is comprised of two characters with the respective meanings of “trans-” and “change”

Gross physical body movements are commonly associated with these terms in Aikido.  The exact look of each movement can vary from “style” to “style.”  But there is much more depth to these terms than just that.  Let’s revisit Ueshiba Morihei’s statement in response to the dictum:  “When pulled – push, when pushed – pull.”  He said that with regards to Aiki the dictum changes to:  “When pulled – enter, when pushed – turn.”  

Can you see the correlation?  Let me rephrase it, although in Japanese it is more of a quote than a rephrase.  “When pulled – irimi, when pushed – tenkan”

Here we can clearly see that what is being pointed out isn’t gross body movements, although gross body movements can reflect the meanings behind these terms. Irimi Tenkan are universal descriptions of force interactions which directly coincide with a particular understanding of Aiki.  

If one is pulled one ought not pull back, remain static or push because all  three of these responses create resistance and, as repeatedly stated by individuals noted for their ability to produce Aiki, there is no resistance in Aiki.  If, when one is pulled, one “enters” with the pull, there is no resistance and therefore there is no force to be overcome, or be overcome by.  What’s more, “entering” connotes locomotion.  There are differences in locomotion.  It shouldn’t be surprising that within Aiki locomotion itself is an expression of Aiki.  In other words, one moves via Aiki.  How?  Via irimi/ tenkan!  One “enters” via the utilization of existent forces of gravity and normal force, and “transforms” any potential resistance through rotation, creating a resultant force vector that can produce motion.  In Aikido circles one often is taught to “enter,” but what does that “entering” consist of?  Is one moving via Aiki or via resistance?  And then what?  Does one enter only to push or pull?  If so, that is not  an expression of Aiki because there is resistance which is antithetical to Aiki..  It could be, however, an example of “when pulled – push.”  Remember, one of the traits of Aiki is that one cannot figure out the cause behind one’s being thrown (or whatever).  Why?  Because in a true Aiki relationship, there isn’t resistance, and with no resistance there is no force feedback.  This is a description of what the few people with true Aiki feel like.  One feels the effect, not the cause.

If one is pushed, one ought not push back, remain static or pull because, again, all three of these responses create resistance.  In fact, pushing and pulling are, by definition, oppositional force relationships.  However, if one is already rotating (either with, or without locomotion) the oncoming “pushing” force will be met by one’s turning force orthogonally.  Rather than meeting with resistance, the forces meet and “transform” into a new force vector.  Again, in Aikido circles one often sees practitioners turning in an effort to avoid meeting forces.  This is not “transforming”  this is avoiding.  In irimi tenkan one willingly “enters” into a force relationship and it is instantly “transformed.”  To either avoid or to resist (push or pull) is not  a description of Aiki, whereas “enter” and “transform” certainly is.  True irimi tenkan results in true Aiki:  Contact with no-resistance and inexplicable results.  

Both of these:  “Irmi Tenkan” and “When pulled – enter, when pushed – transform” are valid and valuable descriptions of Aiki force relationships.  Did Ueshiba Moriehi teach and demonstrate moving one’s body as an expression of these relationships?  Absolutely, explicitly and often.  So is moving one’s body Aiki?  No.  Aiki is a specific force relationship.  The only way one can tell if one is moving one’s body in a manner that produces Aiki is if the traits of Aiki are manifested as a result of that movement.  

Here is an example that might seem counter intuitive:  Ueshiba Morihei would often hold out a Jo, boken, or just his body and have other’s push on it.  Why?  To demonstrate Aiki in a non-martial, non-technical, context.  That is, to show that true Aiki isn’t martial or a technique.  He would sit, or stand, and couldn’t be moved, which is a trait of true Aiki.  The inability to move another due to resistance is not true Aiki.  The inability to move another due to collision is not true Aiki.  The inability to move another due to avoidance is not true Aiki.  If one is unable to move another and cannot understand, comprehend, or explain why they cannot due to not being able to identify a cause leading to the result, THAT is true Aiki.  

So what?  It is easy to regard all of this as just so much internet theorizing.  It is always easier to believe one’s assumptions than to challenge them.  Yet there are plenty of stories of individuals that thought talk of Aiki was so much bunkum only to find that when they encountered an individual with true Aiki ability face to face the experience was so transformative that they either became students of, or at least believers in Aiki afterwards.  One certainly cannot fault individuals for doubting something that seemingly contradicts a lifetime of experience.  And given that the number of individuals that can demonstrate the traits of true Aiki are few and those claiming to possess such knowledge are many, the odds of this perception changing any time soon are not high.  Nonetheless, it is ironic that some well intended individuals, in an effort to defend their lineage, experiences, and/or learning, actually call into doubt the very testemony of the teachers who’s lineage they hope to support.  After all, most of the historical heads of the various large Daito ryu and Aikido organizations began their practice only after interacting with one of the few individuals with true Aiki and having an inexplicable and transformative experience.  

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