The Misinterpretation of Aikido's Essential Elements
a personal view

by Jose Andrade, MD
from ATM #51

To achieve balance in Aikido, we must integrate theory and practice. If we do not achieve this balance, our training is incomplete. It is therefore unfortunate that, for some, Aikido training consists only of physical practice without study of Aikido's moral, ethical, humane, philosophical, and spiritual aspects. Focusing on the physical, some Aikido practitioners miss the discipline's true value and meaning.

In particular, those who focus only on the physical aspect of Aikido may misunderstand the sense in which Aikido can be called a "gentle art." Here the word "gentle" refers to the spirit - the ethical intention of the Aikidoka in using his skills in conflict resolution.

Aikido adheres to the highest moral standards of any martial art. It promotes the creation of harmony, the protection of all life, the preservation of order, and the development of a strong society. Its emphasis is on healing and universal peace, not violence and destruction. And O-Sensei placed the highest importance on love as the source of all things in life. This is why Aikido is called "gentle."

To many, gentleness suggests weakness. In fact, Aikido is so powerful that it has the potential for great harm - which we must diligently strive to avoid on the mat. Off the mat, we sometimes have to choose whether to cause harm. We must remember that Aikido is an art of survival: when one is confronted with a life-or-death situation, one may have no choice but to use Aikido to survive. It is ignorance that leads some to deny that Aikido is a martial art that cannot inflict damage. (Of course, no martial art is 100% effective against all attacks.)

Based on ancient martial ways, Aikido was designed for realistic and practical self-defense. When training, we should deal with sincere, energetic attacks, using both the principles of resistance and of nonresistance until, eventually, we execute the techniques needed to neutralize those attacks. All participants - especially the teacher -should constantly check to see that uke and nage are both able to deal with the flow. Safety should be the first and foremost consideration.

One should also practice Aikido with "the heart of the beginner," approaching each technique as if "doing it for the first and the last time in one's life." One should be totally alert, aware of everything. The mind should be free and responsive yet undisturbed - like the earth, which hangs poised in empty space. By practicing in this frame of mind, one gradually becomes skillful, trying to reach perfection which can never be said to exist. By concentrating on learning and accepting the teachings, one may learn to adapt to challenges or confrontations, instead of having to rely on memory.

As Aikido's gentleness is misunderstood, so is its spirituality. In Aikido, spirituality has nothing to do with religion, rituals, mysticism, spiritualism, divination, idolatry, cults, superstition, or worship. This seems not to be understood by students who feel uncomfortable when bowing at the tokonoma. Here the act of bowing is merely a demonstration of respect for the founder, the art, the sensei, and the tradition - a gesture like saluting the flag or an officer of the armed forces.

In Aikido, spirituality has to do with the unification of mind, body, and spirit with each other and with the universe. It also has to do with facing death. If we overcome this fear, which is one of our greatest, and live with seriousness of purpose, everything else becomes trivial and we become linked with the spirit of love.

As we practice, we must constantly remind ourselves to place the welfare of others over our own. Using the power of Aikido, we must avoid conflict, protect and edify others, and avoid causing injury. If we do not do these things, we cannot call our practice Budo.

The meaning of Budo is illustrated by an incident that occurred one day as I was driving in downtown Orlando, Florida. The driver and passenger of another vehicle did not like my passing them. They followed me, rolled down their windows, and yelled profanities at me as if they wanted to fight. At a light, I stopped, rolled down my window, and said, "Sir, can you please tell me where Main Street is? I am lost." They became less aggressive, and I repeated the same question. They looked at each other, and one of them said, "I don't know where Main Street is, but ask around. Someone else may be able to help you." I said, "Thank you." They waved good-bye and left very confused. In my youth, I might have stepped out of the car to fight.

This incident showed some ways in which Aikido's principles can be applied outside the dojo. I was cool, calm, and in control. I was able to read my opponents' intentions. With just words and my spiritual atemi, I was able to unbalance both of them and successfully perform nonphysical randori.

The way we manage conflict and the associated emotions (including anger) can have a great effect on our lives. Skill in these areas comes with years of Aikido training. That is one of the many reasons for Aikido's popularity - one of the reasons that it attracts so many students of other martial arts.

Aikido is not a sport. It is something with no beginning and no end - something indescribable that one constantly feels and lives.

Another area of confusion among students of Aikido concerns the role of the teacher or sensei. Some think that a sensei's only purpose should be to make them skillful in their technique. In fact, a sensei has the obligation to provide students with training that will lead them to the greatest development of their skills in preparation for a lifetime of personal and professional growth and gratification - natural training without choreographed performances. Anything less would leave succeeding generations less skilled and less informed and would deprive them of the most enjoyable moments of training.

Along with excellent technical skills, a sensei should have dedication, responsibility, seniority, natural affection, and high moral standards. Rank means little. Most students would prefer to train under a person with the above qualities who is under-ranked than to train with a higher ranked, famous teacher without these qualities. It is essential to find a responsible and dedicated sensei, even if his or her dojo is not conveniently located. Those who are serious and committed to Aikido will travel the extra mile.

Obviously, a sensei who is not Japanese is not necessarily inferior to one who is. There are many excellent non-Japanese sensei - teachers with wonderful human qualities who are also highly skilled from the technical point of view. I know of one very dedicated sensei with more than four decades of experience in Aikido who has held the rank of 5th dan for more than two decades. In the eyes of many, he should be ranked much higher. But we should also remember that it is not the title or rank that makes the martial artist.

A dojo is a place of wisdom where violence is forbidden. It is also a research laboratory for human behavior. Everyone should be treated equally, in an atmosphere of trust, respect, harmony, and safety. The student / sensei relationship must be based on affection and respect, not economics. One does not buy a service or technique, since part of the sensei's life is selflessly being given away.

While a sensei should have a powerful ego, a big ego can be a big problem. Some teachers seem to think that they know the one and only way. It is a mistake for a sensei to forbid, criticized or discourage students who decide to seek instruction in Aikido outside the sensei's dojo or to study another martial art. Students should be allowed to expand and refine their skills. Loyalty and affection should come naturally rather than being forced.

Communication between sensei and students means everything. Students should be kept well informed of events that transpire in the dojo.

It is best if the sensei, who has overall responsibility of the dojo, is a mature, disciplined, affectionate, and respected person - someone with the ability to delegate authority, to inspire confidence, and to produce a sense of team spirit. The sensei's aim should be to protect and develop the institution of the dojo - not to promote himself or to get others to like him. A sensei should not be dictatorial or authoritarian; to keep morale high, the rules should be applied evenhandedly. A violation of trust can soil the student-teacher relationship.

Some systems of Aikido advocate competition. I disagree. Competition naturally leads to violence and aggression, and recent studies of aggressive behavior indicate that environments conducive to violence, such as that in competitions, can be unhealthy for both the participants and the viewers. As a physician, I have treated athletes with serious medical problems that have resulted from tournament participation.

Transformation from aggressiveness to benevolence is more common in Aikido than in any other martial art that I have been involved with. It would be difficult but not impossible to conduct a research project to document the transformation from aggressiveness to benevolence after long periods of training in Aikido and to compare the results to studies of other martial arts.

If a person with a criminal mind were to enter my dojo, I would do my best to transform this person into someone with a benevolent nature. Aikido can accomplish such transformations. For this reason, I strongly believe that Aikido can make people better citizens.

I lived through a tragedy that occurred in Guaynabo, Puerto Rico, on February 1, 1994. The victim was my brother-in-law, Juan Carlos Accornero - a very religious, family-oriented young man and an experienced martial artist. He was shot and killed by criminals armed with handguns who carjacked his vehicle. Like society in many other parts of the world, American society is violent. Studying, teaching, and spreading Aikido can help us to correct this.

It is often assumed that if Aikido is spread, its quality may suffer, but it is important that Aikido should not be kept in captivity. We must continue to disseminate and promote it, in a controlled manner, to the next generation. We must find and develop instructors of high moral quality who teach the principles and essence of Aikido. In this way, we will make a great contribution to society.

Aikido is similar to bamboo. By promoting bamboo, which can be used to replace wood, we can save the forests; by spreading Aikido, we can promote peace and help to save society. Aikido and bamboo may both offer the look of the future.

If Aikido is to survive, we must continue to preserve and pursue the teachings of O-Sensei. On the other hand, over the many years of my development in the martial arts, I have found it absolutely essential to change, adapt, and use modern methods and styles of instruction. In this way, I express the spirit of my teaching with vigorous and spontaneous creativity, unifying the traditional with the contemporary into one powerful art. In my dojo, I teach and practice with more emphasis on realistic attacks, focusing on practical self-defense - survival in "the concrete jungle." Some Aikido purists have said that what I teach is not Aikido. But, if it is not Aikido, what is? Distancing ourselves from modern reality is not Aikido either. Aikido involves constant change - and this is one of its secrets.

In my evolution in the martial arts, I have not abandoned O-Sensei's ideals, principles, or philosophy. I believe in healing, not destruction. I do not promote fighting, since strong religious beliefs and humane considerations are part of my heritage and culture.

I do not claim to have reached great heights in any fundamental elements of Aikido. I am still at the level of "beginner's mind" and I will continue to study Budo. I only know how much there is to know that I have not yet learned.

As students of Aikido, we should not concern ourselves with what is right or wrong for others. We should not defame or criticize teachers, other martial arts, traditions, or organizations. We must practice with love, emotional intensity, and indomitable spirits, giving full effort with joy and enthusiasm. We should learn to turn negative situations intoconstructive stepping stones. Even when there are no easy solutions, we should look at our problems and try to find ways to solve them. We should spread and apply the truth of Aikido.