This one is for Fred.

The pedagogical structure that I learned from Shirata Sensei is great for learning Aiki and Aikido.  It is problematic for teaching high-school and college groups as he did.  And probably disastrous for running a commercial dojo which he did not do.  But then again, Ueshiba Morihei’s art was never really meant for the masses, which goes a long way to explain why those that wished to teach the masses changed the art.

My understanding is that Takeda tended to teach Daito Ryu jujutsu to most.  He seems to have either taught Aiki Jujutsu to some, and to others he taught Aiki no Jutsu.  

In its purest form, Shirata seemed to me to like the linear logic of teaching Aiki and then introducing Aiki Jujutsu as a combination of Aiki and Jujutsu.  I’ll explain.

Initially one is taught Aiki Taiso.  Many people have been taught something called Aiki Taiso and practice them as warm-ups and/or warm-downs.  Aiki Taiso are not simply warm-ups or warm downs, they are Aiki Taiso. Simultaneously one begins to train ukemi.  This generally progressed from rocking to rolling.  Aiki ukemi differs from normal ukemi in that, Aiki ukemi stresses moving one’s body as a tangent to the earth.  In other words, with rolling practice one practices Aiki-ing the forces of heaven and earth, gravity and normal force.  In this area modern Aikido, it seems to me, provides an excellent demonstration of Aiki.  Ironically, many do not consider that Aiki.  

One begins to learn Kiri Otoshi with the Ken (the most basic, and arguably the most important cut in Ono Ha Itto Ryu) This is practiced slowly and without power, right, Left, and both Right/Left.  One learns how to pick up the jo and begins the structure of a basic thrust.  Again, one begins slowly and without power.  There is Aiki in all of these if taught correctly and performed correctly.  One begins to learn the 13 Tandoku Dosa little by little.  One is taught Makoto no Kokyu.  One is allowed to begin practice of Kokyu Dosa, Aiki age, Aiki Sage, and the first form of Tenkan.  None of these are considered technique or waza.  All of these are used to develop Aiki.

Shirata didn’t put a great deal of emphasis on Aiki Sage practice since it is the reverse of Aiki Age, and exists within many techniques and therefore must be learned.  However, I think it is probably best to do both equally. Age and Sage are the two phases of a vertical circle.  Irimi Tenkan are the two phases of a horizontal circle.  These address Aiki Ju.  Shirata sensei stressed being able to produce Aiki in every conceivable direction.

Ideally, one persists in this “basic” practice until one can demonstrate Aiki in all.  Of course, this will take years to accomplish and most folks want to get to the “cool stuff.”  This explains why those that have chosen to train with me tend to have already put in decades of “cool stuff,” and are. now interested in learning Aiki regardless of how long it takes.  This can be called the first phase.

The second phase consists of introducing basic waza.  These basic waza are constructed of vertical circles, horizontal circles and diagonal circles.  The circles travel through space, so they describe spirals.  The first waza introduced is very, very simple.  And its primary purpose is to point out that once another human is involved, invariably all of one’s years of hard work tend to go out the window.  Not because what one learned is ineffectual, but because one’s ego tends to cause one to subvert one’s training in order to DO something to the other.  This was addressed by Ueshiba in my last post.  Aiki doesn’t work that way.  And, that is the whole point of the exercise, to call attention to the next obstacle to be overcome.

Another waza is introduced as well.  Suwari waza Shomen uchi Ikkyo (omote and ura).  Mechanically this waza works quite well and often gives one a feeling of confidence.  What then happens is  unique in my experience.  There is a scenario set up.  One is told that unless they effectively stop the attacker, the attacker is going to “have their way” with all that one holds dear.  Usually this alone is enough to rev up a student and make them hell bent on executing the waza that they learned and know to work very well with everything they’ve got.  The attacker then uses Aiki calmly, dispassionately, and decisively to overcome the student.  It is, and is meant to be, a crushing experience.  One essentially is proven powerless regardless of how much one desires to assert their will.  This is where the point is driven home.  Regardless of the efficacy of one’s technique, unless one masters Aiki one will likely be screwed against another with a greater master of Aiki.   

The point being, technique is necessary, but Aiki has the power to trump all.  So, one had better focus one’s effort and practice on mastering Aiki. 

At this point, one continues their solo training because it is seen as vital to progress.  And one continues their partner training, because it is seen as essential to perfecting one’s solo training.  And at the same time, one can begin exploring and building one’s ability to apply Aiki in all vectors and in various venues.

There is progress, and with progress comes the realization of how much more progress needs to be made. 

At this point, and I don’t think many people get there, organizational recognition is “just” recognition from some organization.  Rank and/or licensure is “just” some rank or licensure. Admiration of others is “just” admiration.  Monetary success is “just” monetary success.  None of these things equate to or have anything to do with one’s development of and ability to produce Aiki.  Nor do they have anything to do with one’s ability to leverage one’s development and ability to produce Aiki in a martial context.

Clearly this path isn’t for everybody.  And to think of one’s self as above other’s for taking it is just silly.  Figure out what you won’t regret having spent your time, effort and energy on when you die and do that!

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