Unify your spirit through KIAI

For most people, “Kiai” is translated to mean “shout”, and that is how it is usually practiced. One shouts at a predetermined point, usually at the end of a sequence of movements. Or, to emphasise what one assumes is a scoring strike in karate competitions. I have seen this form of kiai used very dramatically in many bouts that over the years. 

 So, what is kiai if not just a shout? 

The word kiai is made up of two Japanese characters: 

 気 (KI), which can be read as air, atmosphere, spirit, mind, heart, will, intention or feelings. It is understood in the Asian martial arts to mean “energy” or “life force”. This is referred to as Chi or Qi in China. 

AI (合) means to combine or unite.

 Together the characters can be read as to ‘unite with the spirit.’ Incidentally, the same two characters are used in the term Aikido (合気道) which is translated as the way of harmonizing the spirit. When performing kiai, one should unite focus, movement, breathing, and spirit into one harmonious action. To basically put everything into one moment.

So, kiai is not just a shout: it is a vocalisation of one’s intent (though kiai can be silent, too). It is, or should be, a moment when one’s entire state of mind is completely focused on whatever it is that is being carried out.

 There are many different types of kiai used in the classical martial arts. In some systems, the use of kiai and which sound is made is derived from the link those systems have to the practice of Shingon Buddhism. Some systems can even be identified by the type kiai they use. Even in the modern form of classic martial arts, different kiai are used when carrying out various techniques. 

When observing kendo practitioners performing their “two man” kata, you will hear “yah” and “toh” vocalised as they cut. The long drawn out “mennnn” used by some kendoka when they attack during kiri kaeshi practice is quite something to behold. 

In Goju Ryu karate, there is the strange sounding “haahtt” kiai used while doing Sanchin kata. Iaido practitioners when cutting do not vocalise their kiai, but still perform kiai as they unite their spirit with their cuts (“iai” means to harmonise one’s intent). Modern sports have even come to accept the benefits of kiai. Tennis pros now grunt every time they hit the ball.  

 

How to practice Kiai

 Initially, kiai as practiced by beginners (and sadly to say, by a great deal of seasoned martial artists also) is just a shout. For beginners this is perfectly ok, for the seasoned, not so much. But even the act of just shouting out has its benefits. 

 Most people who start practicing karate are very conscious of a perceived lack of ability and co-ordination. When it comes to drawing attention to themselves, they naturally become very shy. This particularly affects those for whom timidity is the norm. This shyness must be overcome because until the student can totally let go and do what is required of them, they will not realise their potential. Proficiency in, let alone mastery of, their art will never be accomplished.

 Kiai is something that really demonstrates this in a new student. For most, shouting out loudly is unnatural and very difficult for to do. Gradually, as they become more comfortable, their shouting becomes louder and stronger. This is still not kiai, however: it’s simply shouting with gusto (again, for beginners this is perfectly OK). 

Once shouting becomes a normal part of one’s practice, that shouting should be directed to become kiai. One exercise to help realize your kiai is as follows: 

Close your eyes and imagine you are with someone you love dearly: a parent, spouse, child, anyone that you would want to protect with your life. Next, imagine you are confronted by an assailant who wishes to do that person harm. The only thing in the way of this is yourself and a commitment to stop the attacker decisively with one blow. 

 Imagine you have just one punch to accomplish what needs to be done. If you fail to “give it all you’ve got,” you will lose the chance to protect your loved one. Imagine an instructor shouting “now”, and punch with all your strength to protect what you hold most dear. In this moment, you demonstrate the force behind kiai, and might be surprised by how you feel. 

 

 Practical use of kiai 

There is much written about where kiai is used as a weapon: thwarting an attacker with the outward manifestation of one’s spirit. Gichin Funakoshi Sensei (recognised as the “father of modern karate”) mentions an example of this in his autobiography “Karatedo, My Way of Life”. 

 He tells of a “contest” between one of his teachers, Sokon Matsumura, and a challenger. The “contest” the two were entering into should not be confused with a modern one; in these “contests”, one or both participants could expect to be severely injured or worse, so entering into them was a very serious undertaking. The altercation was stopped when the challenger moved to attack Matsumura, who at that moment gave out a ferocious shout, stopping the would-be attacker in his tracks. So powerful was Matsumaura’s kiai that the challenger immediately realised the strength of Matusmura and the futility of continuing his challenge.

 Sound plays a very important role in nature. It is sound that animals use to warn each other of danger, and sound that is used to vocalise intent. At our instinctive levels, sound can affect us greatly. My kendo teacher once told me to think of shouting “no” as I cut as if to stop my opponents’ attack. If you have children, it is with that feeling-filled shout of “no” that stops them immediately as they are about to do something dangerous. Is that not kiai? A moment when our concentration and our focus is so acute, that our shout conveys our intention. I think so.

The practice of Seiza

Seiza is a method of sitting which, in some places, is used as psychotherapy.

It is a way of sitting on the knees that is used extensively in the Aikido. Practice of seiza can involve this art or it can be done simply as a sitting exercise.

"Quiet sitting" using the seiza posture is a way to overcome the generalized fears of life and the underlying fear of death. It is an excellent way to regulate the body functions. It can bring the mind closer to the world "as it is" rather than its usual residence in "things as they should be". In other words, seiza is a method of breaking through the illusion of everyday life.

When sitting, the endless cycles of thought which are so crippling to mental health are broken and the clean freshness of simply living in the world is

allowed to come forth.

To sit in seiza bend your legs and place the left knee on the floor. Place the right knee down about two fist widths from the left. Now flip down the toes and place the feet onto the floor so that the big toes just touch each other. Lower the buttocks down so that they rest on or between the heels.

Straighten up and let the lower back move forward so that there is an S shaped curve to the spine. Rounding out the lower back to the rear or trying to sit back too far will cause muscle fatigue. The weight should be centered somewhere between the top of the feet and the knees, more toward the feet.

The head is carried in balance on top of the spine. The ears shouuld be in line with the shoulders and the nose in line with the belly button. Note that putting the nose into this position moves the back ever so slightly off of a strictly vertical position. In Aikido this is important as it will encourage "seme" or pressure to the front. Pull the chin in slightly and stretch the back of the neck. This should feel as if someone is pulling straight up on the hair to stretch the spine.

To find this centreline you can rock in circles from the hips, slowly reducing the swings until coming to rest in a stable position. This centering is important to prevent muscle cramps or fatigue while sitting.

Another way to check the posture is to imagine a string attached to the top of the head on the inside. The string drops down inside the neck and trunk and is attached to a weight at the height of your tanden. If you bend your head forward or curve your trunk too much the string touches the body shell. If you lean too far forward or back the weight bangs into the hip girdle. Put the

weight in the front half of the hara.

Relax the shoulders and let the arms fall downward naturally. The right hand is placed palm upward on the lap with the little finger edge lightly touching the lower abdomen. The left hand is placed on top of the right, palm upward as well. The fingers should be together without strain. Place the tips of the thumbs together so that they are just touching with no pressure. The thumbs and fingers should make an oval shape around a point about 2 to 3 inches below the navel. This point is called the tanden or seika tanden and corresponds roughly to the centre of balance. The left hand over the right represents the calm ("Sei" or "In" in Japanese) aspects covering the active ("Do" or "Yo") aspects. The thumbs unify the two. The tanden is seen as the centre of being around which the Hara or hip girdle is organized. The centre is the point from which

your life is lived.

Variations of this form are sometimes used but this is the most balanced and relaxed method of sitting.

Without tipping the head forward lower the eyes and look at a spot centered about one metre in front of the knees. The nose should be in the field of vision or the head has dropped forward. This serves to half close the eyes cutting out most of the visual input without providing the conditions to fall asleep.

Place the tongue on the roof of the mouth and place the teeth lightly together. Draw the air out of the space between the tongue and the palate. This will cut down on saliva production and the need to swallow.

Breathing is done in a very specific fashion and is the most important aspect of the practice. The ancient Taoists believed that breath was life and that each person was only allotted so many. Deep slow breathing was seen as life prolonging.

Inhale easily and quietly through the nose using the diaphragm. The belly should expand forward while the chest should expand without any musculaular assistance at all. Keep all tension and muscular effort out of the upper body. The shoulders should not move upward at all but don't hold them down, simply let gravity do the work.

Breath in until the lungs are full and no further, let the breath dictate the turnover to exhalation. Don't hold the breath or do anything special, simply begin to exhale. The exhalation is even more gentle than the inhalation. There should be no noise or fuss, simply breath out softly, letting the belly collapse. Breath out until the need to breath in is felt, then change over to inhalation. When exhaling don't let the belly go flabby, keep it alive with some tension or tone, without actually tightening the muscles.

Never force the breath at any time. With continued practice the rhythm will slow down to perhaps two breaths a minute but don't try to reach any goals, just breath quietly.

Following your breath, count both inhalations and exhalations or, later, exhalations only. Count from one to ten and then start over. If the count is lost, start at one again, don't try to remember the last number, it's not important. Getting to ten should not be a contest or a goal, just count.

Any thoughts that arise should be noted but then ignored. Just look at them and then let them go, don't chase them or follow any line of reasoning. Go back to the counting. All thoughts have the same worth, nothing, when sitting. When sitting...sit. Return to the counting. The same goes for any light displays, hallucinations, panic, fear or other illusions. Simply sitting...sit.

When the thoughts don't run so fast and furious you can drop the counting and just sit. If the thoughts become distracting, count again.

Eventually, try to sit in seiza for about 30 minutes early in the morning and again at night. When starting the practice shorter times are advised until the legs are flexible and the circulation adjusts. If the legs begin to fall asleep, rise up off of the knees to allow circulation. Alternatively, roll up a blanket or something similar and place it between the lower legs to raise the hips up off of the heels. A small amount of pain is to be expected but don't make it a test of willpower to sit as long as possible.

Ideally the sitting should be done in a quiet room with soft illumination and few visual or other distractions. Music is inappropriate since the idea is not to be distracted, rather than the other way 'round. Eventually the practice can be done anywhere with any amount of activity nearby.

When the sitting is finished or when the legs must be relieved, bend forward from the waist and place the forehead on the floor while keeping the hips on the heels. Place the hands palm upward on the floor beside the head, now lift them up a few inches. This symbolizes being open (and accepting) to anything that the world cares to offer. Breathing in this position for a short time

before sitting up again will allow longer practice times.

There is a vast literature of self-help and meditation and there are many who are willing to teach secret methods of healing the soul for a price. All that is really necessary is a place to be alone and a few breaths. If some support is helpful then seiza can be done in a group but this is not necessary.

Just sit...Simply sit.

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Reigi

"There is more art in a single bow, simply and sincerely done, than in the most flawlessly executed technique." - Tanomo Saigo

 

Reigi means etiquette. Etiquette is one of the pillars of traditional martial arts. It refers not just to a set of rules of behaviour, but to an attitude, a way of being. When I was young, my father once defined for me what good manners means (he meant manners in the Western sense, but it applies here as well). He said that manners are "the art of putting the other person at ease." This is a very good definition, because it goes beyond rules to the spirit that gave rise to those rules. And it implies three of the basic qualities of spirit that should reside in the heart of every true martial artist: selflessness (humility), compassion, and respect. It involves putting someone else's needs ahead of our own. When we do that, we take ourselves out of the center of the universe where, in truth, we have no business being. How many times have we all found ourselves upset because things haven't gone "our way," as if all the myriad forces at work in the vast universe should be uniting to arrange things our way. There are six billion people in the world, all wanting things to go "their way." 

The ancient masters used to speak of the Tao. The Tao is the Way. Really it means, "Things as They Are." And that is the first principle of the Way: that things are. Simply that. Things are. Not that they are a certain way; that this way is better than that way. Just that things are. We are a part of this Way, but we are not the purpose of it. Sometimes we forget this. Our egos make us want to change "things as they are" into "things as we want them to be." Meanwhile, the Way persists. Reigi means to respect things as they are, whether you like them or not, whether you think they should be as they are or not. That does not mean that you cease all activity and stop trying to make the world a better place. But rather that you see your actions, and the results of your actions, in a greater context, as part of a larger process over which we have only very slight, and limited, control. Reigi means gaining control of the ego, which wants things to happen a certain way (our way), and realizing that things happen as they happen. When we respect the nature of things, and act with humility and compassion, we reduce conflict and find harmony. Harmony is the first principle of Aikido. 

To Saigo Tanomo there was no difference between Martial Etiquette and Martial Skill. He once said, "I have regretted often the days when I have prayed in earnest for many things, but have failed to include the greatest blessing of all. No man should claim to have any wisdom at all until he has learned to long for peace." 

Remember etiquette does not exist to enslave you, but to train you in humility, compassion, and respect. Bowing, cleaning the dojo, entering and leaving the mat the correct way are all expressions of a humble and respectful spirit.

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Fundamentals of Aiki Strategy

All AIKIDO techniques, regardless of their level, have fundamental principles in common that should not be neglected, or taken for granted. For a technique to have proper progression and be performed within Aikido concepts, these fundamentals must remain a constant.

These fundamental principles are:

• Aiki - Spirit or energy unification.
• Kokyu - Proper Breathing.
• Kuzushi - Breaking the opponent's balance.
• Ma-ai - Distance between opponents.
• Metsuke - Meeting or focus of the eyes.
• Zanshin - Staying attentive at the end of a technique.

Aiki 

Aiki, is divided into three levels: Shoden, Chuden, and Okuden/Hiogi levels. Aiki at the shoden level is finding the opening to apply the technique, by kuzushi, by entering at exactly the precise moment by using a deceptive maneuver to weaken his defense. Hence, Aiki at shoden level can be defined almost as a mechanical skill that requires endless practice.

Aiki at the chuden level comes more from a "sixth sense" than a technical skill, although the techniques and this "sense" interrelate, creating what teachers refer to as "secret power". The name uses the Kanji in the word himitsu (secret), a point emphasized by most teachers, for the chuden level of Aiki is achieved only after much training in a selfless way, and as a secret, it is revealed only to those deserving of it. It is a consequence of technical skill and quality of spirit, that conveys proficiency and inner strength.

Aiki at okuden level is not only, one of true spirit and strong techniques, but also of returning to the initial state of training, to the basics, the fundamentals. At okuden, the mastery of techniques is superior, but once again insight must be a priority and metsuke fulfills its role, which is that of defusing the attack whenever possible, with the highest skill being that of benevolence and compassion. Thus the circle becomes complete.

Kokyu

This term means "breathing method" or "breathing power". When explaining kokyu, most often refer to the Kanji characters of the word, which mean "exhaling" and "inhaling". The breathing pattern of ah and un is the same one depicted in the Nio guardians of the old temples, specially the two statues at Kaminari Mon (the Gate of Senso-Ji). Ah un breathing is composed of three stages: ah, un and cin.

• A (first stage): One inhales through the mouth as if pronouncing the letter "a". With the diaphragm lowered, one breathes with their "stomach" (actually the lower part of the lungs). If one accidentally breathes with the upper part of the lungs only, the shoulders would rise and if one inhales too deeply, the shoulders would tense and one's movements would be slowed.

• Un (second stage): One holds their breath as if pronouncing un, concentrating one's energy into the tandem. This stage is called Shisei Mosoku ("whole-heartedness stops one's breath").

• Cin (third stage): As the tandem strains, one should exhale as if pronouncing "cin". When surprised or shocked, people draw in thier breath. One is comparatively calm when breathing out. When holding your breath (un) one can release energy while concentrating on the tandem, creating a brief period of readiness.

An attack will be more effective when the opponent is about to exhale. Taken aback, he will draw in breath, and his mental state might be broken by his inability to exhale. This causes his rhythm to break making him vulnerable. It is wise to take sharp, quick breaths and exhale with soft, long breaths while training.

For training purposes, inhaling is Yin (in) and exhaling is Yang (yo). Although kokyu strategy is not the same in every martial art, we should remind ourselves that kokyu ho is also part of Sado[the Way of Tea], Shodo (the Way of Calligraphy), and Kyudo (the Way of the Bow), among others. Proper breathing methods are conducive to overall good health and a proper mental and spiritual state.

Kuzushi

Kuzushi is defined as breaking or disturbing the balance of an opponent (often related to the concepts of rakka, sankakuke, etc.) creating an opening in which the technique and our full strength should be applied. The critical point of kuzushi is a minute fragment of time. It can not be rationalized, but only felt or sensed. Regardless of how timely and effective our entry was, if the taking advantage of kuzushi was not adequate, our technique would be a failure.

Maai

This can be defined as the distance between an attacker and defender. For Aikido techniques, the concept of distance is similar to the ma-ai used in swordsmanship. Although the exact distance is a variable when it comes to the individual biotype and other factors, a common denominator exists, and that is that the initial ma-ai was conceived with the sword in mind. The techniques were designed for situations where the attacker is armed with a sword. The swordsman's confidence rises because he feels comfortable with the distance held by the unarmed Aikido student, and he assumes that he is in an advantageous position (swordsmanship's ma-ai). The assumption is incorrect because Aikido ma-ai is similar and no such advantage exists.

Following this same concept, Aikido techniques often use ma-ai as a deceptive tactic against an armed attacker. The studying of ma-ai and timing is of vital importance.

Metsuke

This can be described in many ways. One way to explain metsuke would be the point of focusing the eyes and the mind so not to be drawn in by the opponent's attack. It may be explained as perception that eventually should develop into pre-perception which enables us to sense an attack, or aggressiveness in the form of impending danger, before it actually occurs. Metsuke also means insight into the human soul, which can inhibit an attack by the expression in the eyes, or defuse it with benevolence or compassion. Masters of insight were Tanomo Saigo, Sokaku Takeda, and Morihei Ueshiba, whose eyes were capable of conveying love or creating great fear.

Zanshin

The direct translation for the Kanji characters of the word zanshin would be "the body remains" or "the mind remains". After executing a technique, a state of alertness or awareness, should remain in us. It might look like a brief cause, a moment of stillness to others, but to the student it is a condition of calm readiness. It is not contemplation, nor is it a feeling of 'basking" in the perfection or effectiveness of the last technique. Zanshin is a functional state, based on the need for self-protection. A period of carelessness after a successfully executed technique may create the opening (suki) needed by an opponent to strike. Zanshin should act as a sensorial shield.

Satori-Enlightenment or a Dream

To achieve "Satori" is a personal experience based on awareness through our dedication and commitment to our training. Satori can only be experienced by accepting who and what we are in relationship to our existence in the Universe. It is through an unselfish understanding of life and the importance we place on our morals and values. Many a sacrifice has to be made to achieve even the fundamental principles that lead  to  the proverbial "enlightenment".

Spiritual enlightenment cannot be taught or explained in a classroom or dojo. Following a religious order have given many a chance to experience this concept of overwhelming love and rapport with the Universe. This path requires individuals of a special aptitude who are capable of sacrificing a major part of their "earthly" lives to meet the demands of their chosen vocation. Religious vocations are not the only "paths" for seeking enlightenment but the essence of altruism must be present in whatever "way" we have chosen.

Martial arts may appear to contradict the morals and beliefs that we place on life. We are conditioned to believe that “martial" ways are an excuse to justify destroying life and developing individuals to becoming physically stronger than our fellow human beings. Physical strength is a quality for the survival of mankind but not at the expense of the weaker members of the human race because then it becomes a selfish acquisition. It is this "conditioning” that has created a world of confusion, apathy and aggressive attitudes with demanding expectations. We now take for granted the media reports of war and destruction that permeates from every corner of the world. We accept the political and religious conflicts that leaves the very heart of human nature bare and exposed to  further degradation. We have created a monster of drugs, violence and dishonesty that is running amok in our own back yards. We find it easy to lie, cheat and betray our morals because we have lost the strength, courage and will to perceive the real us. Many cling to false hope and faith to survive the day and deny the existence of their spiritual self's.

The world may be in turmoil but it still survives and perhaps the balance of nature may not be perfect, there is still hope in the fact there are individuals who yearn to seek themselves and face the truth of life. They realize there are hidden "paths" that once discovered offer a chance of self-realization and therefore reach out to dimensions well above the acceptance and understanding of so called normality. Most of these paths tend to be of Eastern origin and have maintained certain fundamental principles through their cultures which have resisted the dynamic advancement of Western concepts. Their evolution is like a great river that meanders calmly but with immense power as it flows through the forest of life. Whereas modern perception of life is like the mad rush of the proverbial rapids ferociously tearing away at the earth and rock, continually changing the environment of humanity.

It cannot be denied that  most, if not all of the Eastern paths we understand tend to have a strong "martial" influence but they have their roots embedded deep into religious origins. In the early days, the discipline of these traditional beliefs required a physical approach. Certain techniques were developed to strengthen the body and promote good health. It was believed, a healthy body promoted a healthy mind and therefore lead to a better understanding of the spiritual self. If the mind was to  be cultivated then the body had to  be refined.

Over a period of time numerous "techniques" were developed and these became profoundly important in martial ways. These movements became so refined that they were adopted by the military and slowly a significant change occurred that allowed the true essence of the spiritual side to be isolated. The legacy of these changes were inherited by the modern day budoka and they too tended to perceive the martial arts as a way to develop the physical self. They see the martial arts as a way of self-defense and as a means to indulge in the competitive aspect to  acquire egotistical acknowledgement. Many feel that by reaching the black belt level they have reached the apex of their training. The spiritual side has become an unrealistic dream that is only related in stories of the great warriors of the past.

Because today, much emphasis is placed on the physical side of martial training which is a sad reflection on the value we place on our existence. People  appear to  measure  their worth on a materialistic level, which in turn demonstrates the shallowness of our thoughts and actions. People want to take and never give unless there is  a selfish motive.

No matter how sincere one 's motives may  be, it is difficult to  find a dojo that allows one to  search past the superficial benefits of modern martial arts. However, there is a definite undercurrent of change as individuals are beginning to search for the deeper meaning of budo and perhaps for a better understanding  of life. True budo is not about defeating or conquering another.  It is not about winning or testing our competitive spirit. Budo is normally accepted as the study of "martial ways" but in reality it is the study  of  love, peace and harmony. It is the study of life and the existence of the Universe.

O'Sensei, Morihei Ueshiba, chose the name "Aikido" to emphasis the "essence" of his art. Ai means love, unity and harmony. Ki means the essence of life in all it's forms and the spirit of the Universe. Do, profoundly defines the philosophical path or chosen way. Like many others,  both before and after him, O'Sensei's initial training began in the study of the military arts, hence  why so  many  techniques are so easily recognized by the martial arts practitioner. Sometimes this recognition quite often takes people off on a tangent. However, the techniques chosen by O'Sensei were chosen for a reason, because, in the latter  part of his life he allowed his religious beliefs to  mingle with his perception of "budo". Skeptics sometimes label Aikido as a form of religion as opposed to a martial way. True, Aikido can easily be referred to as a religion but it is a religion that is not a religion. It is a religion that has no boundaries - it is a universal concept that enhances all religions and belief.

When he experienced his divine inspiration realized that through their  spiritual enlightenment in budo, there was a way for every human being to  seek their own enlightenment. He didn't have any set rules or demands for  others to  follow "his" Aikido. This belief made aiki an open door for individuals to go through and perceive  what they wanted to see. He realized that each person had their own "enlightenment" rather than copy his "path" and loose their individuality. It is this freedom that gives Aikido it's uniqueness when compared to  other "martial arts". It allows Aikido to grow and adapt in an ever changing world while allowing the individual to make Aikido their "Aikido". It is not restrained by "style" or trapped in a rigid frame of techniques that restricts so many other martial arts  from flowering to a full blossom. Takemusu is a term  that so aptly defines these principles when related  to  aiki as it means "the infinite fountain of creativity...". It was this humility and humbleness that gave his followers the courage to have faith in him and what he represented  by being loyal and devoted to the path of aiki.

He found a way that we as individuals can hone our characters so that we can become better human beings. He never promised  an easy route of self-discovery but left us a method of acquiring  certain goals. He was humble and realistic enough to realize that if this was a true path then he had to maintain the freedom of individuals to expand the philosophy of aiki by allowing succeeding generations to continue to be more creative and hopefully steering the world off it's path of self-destruction. Aikido is now practiced worldwide with different approaches and methods of guidance. Even the closest of O'Sensei's followers have adopted their own philosophies to promote Aikido but most have retained the essence of his original teachings. Some have brought in a competitive element,  some have concentrated on the Ki aspect while others have retained the original jutsu techniques as a basis of their study. Many place great emphasis on the sword because the roots of budo evolve around the symbolic and profound meaning the sword played in the evolution of Japanese culture. None of these approaches are wrong because they all follow the teachings of O'Sensei in one way or another. As individuals we have to choose a path that best suits our needs but unfortunately  we don't in reality have this choice and have to accept what is available. This is a hindrance on how far an individual can be guided in their search for spiritual knowledge and experience. There is also a rivalry between schools which is  sad because if we claim to do Aikido, then we should respect there is only one Aikido - the universal Aikido of O'Sensei's. He represents the tree and we are the branches and the sap is the spirit that keeps the tree alive. To deny the tree we deny our existence.  Each sensei will endeavor to nurture their dojo to flourish and grow in "their" way, yet they will realize, that without the main trunk whose roots are embedded deep into the earth, they are nothing. One day every branch will spread to it's limits and the tree will reach into a new dimension as aiki will spread to cover the whole forest.

We are the seeds that are carried on the winds of human despair, pain and instinct of survival and take responsibility  in bringing a new joy and creativeness into a world so barren of inspiration. All who take and experience the wonders  of aiki must have the courage, strength, and motivation to face, firstly ourselves before attempting to face the truth of life. We must first understand the true meaning of ai or love before we can even begin to understand the spiritual love that O’Sensei discovered and experienced in his "divine inspiration". we must cleanse our bodies, minds and conscience off the negative emotions that have made us prisoner's within ourselves. Aiki is only a path or way to reflect and lay bare our souls. It is then up to us to deal with ourselves with honesty.

Aikido "techniques" are important but only if we can look past the physical and apply the psychology of the technique to our lives. This is where we need the courage and honesty to understand who and what we are. Most aikidoka can reach a high level on a physical plane and strive in their faith and loyalty to their sensei to acquire the philosophy and psychology of the physical movements. Those who are afraid  of themselves or are unable to relate to trust and love will never be able  to go past this stage and no doubt will find ways to justify their inadequacies. Unable to face the truth about themselves they will readily manipulate time and space to rationalize their existence, thinking they can mask the truth from everyone else. Hopefully, in time they may have to face themselves and return to the path of aiki, because it they don't they will end up destroying themselves and those close to them. By having faith in oneself, we can have faith in one's teacher who will use his knowledge to bring each "student" when the time is right, to a level of understanding so they too can contribute to the experience we all crave for.

As already mentioned, it is a difficulty that all teachers face trying to unite the concept of body, mind and spirit in a way that the student can relate too and appreciate. This is where psychology, patience and perseverance are stretched to the limits and where the true motive and morals of the student are exposed.

The implications is, only those whose morals and conscience's are pure and who lead lives which borders on the sanctimonious, will have a chance to discover their inner self's. It doesn't mean they are incapable of making mistakes but have made decisions with a clear conscience and are able to face up to their mistakes. We have  to learn from our mistakes to get a better understanding rather than retreat into a cocoon of self-pity or try to defend our mistakes with self-righteousness.

Western or modern concepts tend to isolate the body, mind and spirit as separate qualities, hence find it difficult to cope with non-materialistic side of life. We can, up to a point, survive with these three qualities independent of each other but at what price to ourselves.

Perhaps a diagrammatic explanation will help to give  a better understanding of how one can perceive the importance of seeking an "oneness" and therefore an acceptance that there is a way.

Three concepts:

BODY  = PHYSICAL = Physical training through Aikido techniques to develop posture, flexibility, strength, coordination, etc.

MIND  =  PSYCHOLOGY = Evaluation of the physical and applying   psychological elements that relate to who and what we are, i.e. distance, space, timing, commitment, relationship between uke and nage -- trust, cooperation, compassion, etc.

SPIRIT =  SPIRITUAL = the hardest to explain but as individuals understand the bonding of the body and mind in honest realization to experiencing the opening of the spiritual door. This can only be achieved by recognizing the faults and virtues of one's own self.

Most people can reach a physical peak and perhaps accept the mental aspect, and that may even lead them to appreciate there could be a link between the three concepts  without really gasping the potential that lies  within their grasp! A situation which could give individuals a confused perception of who they are and what they expect in life. A good teacher will be able to guide his students understanding on a personal level to recognize the importance of bringing these three concepts together as one. When we have managed to bring all three concepts together as one - physical, mental and spiritual self's we then begin of seeing ourselves as "whole" person.

Another way of getting a better understanding is perhaps using the Yin/Yang symbol that shows that everything has an opposite and complementary side. There is a positive and negative to everything  that exists in the Universe and none so profoundly as humanity. Female is the opposite of male just as night follows day and this even manifest in our emotions and attitudes. Listed below are several human emotions and virtues in their positive and negative form representing Yang and Yin, where M (positive) represents Yang and F (negative) represents Yin.

It would appear the above emotions would make a stable relationship impossible yet there has to be something there to make the Yin/Yang symbol complete. A basic understanding of Yin/Yang philosophy might be useful in following the diagrams, however, I will try to simply the explanation.

We know that love is a creative emotion and it's opposite is hatred which is destructive. Attacks on love can be made with the emotion of hate. Love can defend truthfully with love but how can hatred justify defending against an "attack" of love? Likewise one can be loyal to one who has betrayed but how can a betrayer relate to someone they have betrayed? This theory can be applied to all the positive and negative emotions respectively and we come to  a very  interesting result. Basically the positive emotions can justifiably defend against any negative attack but a negative emotion can't realistically defend against a positive "attack".

There has to be a common ground where Yin and Yang can marry and become the one and the only way that can happen is for both to have an understanding of the other, in other words the little "dot" of the opposite.  If there was no common ground Yin and Yang will not be complete and grow in the opposite directions. Yang will rise and Yin will sink, one getting stronger and the other becoming weak.

Using the emotions listed before, lets take the word LOVE  and it's immediate opposite HATE. There has to be an emotion that relates to the two, an emotion that fills the shaded  area in the diagram. JEALOUSLY for example, which can be  the negative emotion of love but not quite the opposite? To experience JEALOUSY in HATRED implies that there is  a "love" perhaps in a small way but then that can be a positive  emotion of  HATE. so,  jealousy can be the "dot's" that makes the Yin/Yang  symbol whole by  uniting the two extreme emotion that  could replace "jealousy", depending on individual characters and personalities.  to reinforce the explanation let's take another word, for example -  HONESTY  and it's opposite - LIES. If we make even the smallest of mistakes and we feel guilty then guilt becomes the negative "dot" of HONESTY.  However, if have just the slightest feeling of guilt after LYING then it shows that there is a small chance that  we have some honesty within us and guilt becomes the positive "dot" of LYING.  The common factor has to be an emotion that bonds the large positive and the large negative to  form the whole Yin/Yang. It must  be remembered that each person will have a different configuration of emotions that relate  to the balance  of Yin/Yang which is continually changing.

A true relationship  between a man and a woman is related to  this eternally changing balance of Yin and Yang. There could be times when the woman or the Yin may have to be stronger as she supports the weakness of her partner. Using the  male/female analogy, helps to get the  point  across but it is not to  advocate that the only way to seek this "oneness is to a find a partner! Just like in Aikido techniques, we have to look beyond the movements we share with our partner but it has to  be an experience for ourselves too.

The love that is referred too is the spiritual love that encompasses the whole Universe  but manifests in the soul and hearts of human beings. It brings an understanding of the Laws that govern the existence of life with our partners to  make our earthly life complete (kimusubi), but we have  to  be complete within ourselves. We can, through each others love the world around us and live in harmony  with  nature (musubi).

In conclusion, we need to evaluate ourselves through our emotions,  attitudes and personalities. This can be done with true meaning of budo. Once we can accept the unity  of body, mind and spirit we have the key to  open the door of spiritual enlightenment, otherwise all we have is an unrealistic dream.

"Look at the flower, if it smiles at you - you  have discovered enlightenment"