By Tim Sheldon

Last updated 03/17/2008

Ai - Harmony Ki - Energy of the Universe Do - Path

This manual is intended specifically for my college Aikido classes, but it can also be of interest to the general reader. It explains how the fundamental energy patterns of Aikido can be used to resolve conflicts in everyday life.

The highest goal of Aikido is not to win a fight, but rather to ensure peace, to engage conflict and reconfigure it into a pattern of harmony. The Aikidoist neither loses nor creates a loser. He neither plays the role of victim nor creates a victim. Peace is not an insipid absence of energy but rather the dynamic presence of energy of the highest magnitude moving in harmonious patterns. If you practice the fundamentals of Aikido regularly, it will help you lead a relatively peaceful day-to-day life leading to higher levels of personal growth.

Much has been written about communications theory. There are classes dealing with communications in any community college curriculum. What we're looking at here is the combination of basic interpersonal communications theory with Aikido principles. In this process, I will bring in as much Aikido terminology as possible and define it in terms of everyday communication. The two go together extremely well. Arguably, there's no difference at all, since it's the same universal energy. Aikido brings a physical presence to a mental concept. This is known as mind-body harmony.

In this manual:

* I will first discuss the meaning and origin of Aikido and the life of its founder, Morihei Ueshiba.

* I will explain the energy forms of Aikido and relate them to the basic communications principles of Asserting, Diffusing Criticism, Negotiating, Speaking, Listening and Nonverbal Communication.

* I will than explain Aikido terms and relate them to everyday communications.

It’s important to note, right from the outset, that the objective is for the mind and body to act in harmony, for the mind to act in cooperation with the physical center, for both to be present and functioning simultaneously.

Example: Visualize a conflict in your mind, such as overdue rent, a faulty transmission or impending income taxes, and then stand on one foot. You’re forced to go to your physical center to maintain your balance, and, as a result, your mind doesn’t feel the same stress. The mind is acting in cooperation with the physical center.

Imagine yourself walking a log across a creek. It's necessary for the mind and physical center to cooperate in order for you to achieve your goal, which is the opposite side of the stream. If you get caught up in some meandering mental process and disconnect from your center, you'll probably lose your balance, fall off and get wet.

Aikido is a Japanese martial art that offers a way of harmonizing with the energy of the universe. It was founded by Morihei Ueshiba (1883-1969) and was intended to help bring peace and harmony to the world. "Ai" means harmony, "ki" means the energy of the universe, and "do" means way. The definition implies correctly, since we're dealing with the all-pervasive energy of the universe, that Aikido can be helpful in daily life.

I've been teaching basic communications at the two-year college level for the past 12 years and have been practicing Aikido for 31 years, and I've come to approach communications and Aikido as essentially the same subject.

I discuss communications principles while teaching Aikido and Aikido principles while teaching communications.

I use the structure of an Aikido practice in the classroom where students repeatedly practice speaking from the lectern in order to develop the correct reflexes and develop their skill in presenting spontaneous viewpoints under pressure. Repetitions in speaking from the lectern equate with repetitions of Aikido techniques on the mat. Correct practice creates correct habit and spontaneous reflex in both the communications classroom and Aikido training site.

Reciprocal Movement

An Aikidoist moves reciprocally with the movement of an opponent rather than in conflict, or competition, with it. Ideally, the structure of conflict is changed to a structure of harmony. The conflict can be resolved without anyone coming to harm, physically or psychologically. If we're sufficiently aware and can see ahead, the conflict can often be recognized and resolved before the actual event takes place.

There are two components to the structure of an attack: the attacker and defender. Let's take a look at the components of an attack:

*  The attacker has a poor attitude, both physically and mentally. He's off balance both physically and mentally.

*  If you realign your position in relation to the attacker, control the center and blend with the movement, the structure of the attack will collapse and the attacker will fall.

* You cause the attack to change structure by co-operating with the attacker, but that does not mean acquiescing or giving up. The key is moving from your center.

* You are moving reciprocally with the movement of the attacker, at the same time as the attacker.

* Co-operation in this sense means to move in unison with the attacker and command the center. The challenge is to truly blend with the force working against you, such as a river current.

Example: While working as editor of The Southeastern Log, a general-interest magazine in Ketchikan, Alaska, in 1976, I interviewed a Tlingit Indian lady who described how she saved herself during a scuba diving accident. She was very articulate and worked as the director of accounts at the local hospital. While scuba diving, she became caught in sea grass and was unable to move. She was low on oxygen and was in danger of losing her life. At that moment, she decided to relax completely and move in harmony with the movement of the water and sea grass. At that point, the sea grass had nothing left to cling to and let her go. She swam safely back to shore.

Harmony involves the combination of elements, or sounds, into a consistent whole.

Energy is an electrical flow through the body and through the universe. It moves like a current and is the inexorable movement from birth through life to death. It's defined by the ocean currents, the wind, the orbiting of the planets. There is an energy connection among all things.

The Universe is defined as the totality of material entities, including the entire celestial cosmos, the totality of the observed and postulated physical whole. That's pretty much everything above and beyond what we can conceive of.

Harmonizing with the Energy of the Universe can be a complicated subject, if a person wanted to get into advanced science, math or physics, or it can be as basic as maintaining your center, your physical balance, while walking a log across a creek.

The basis for progress in Aiki Communications is to be aware of the fundamentals and practice them constantly. Practice is the key. An old Samurai saying is, "Practice is like combat, and combat is like practice. When you're not fighting, you're practicing, and when you're not practicing, you're fighting." In our world of Aikido, we're either practicing Aikido fundamentals or applying them, and the practice and application become the same thing.

One of many paths

Aikido is just one of many good paths toward mind-body harmony. There are other disciplines such as Karate, Tai Chi, Chi Gung, Yoga, Tea Ceremony or Gardening, or one of many religions from Christianity to Hinduism to Buddhism. There are many paths, and Aikido is one of them. Among the martial arts, Aikido is an excellent path. Choose the way that suits your personality and interests.

According to the biographical note by his son, Kisshomaru Ueshiba, in Budo: Teachings of the Founder of Aikido, Morihei Ueshiba was born on December 14, 1883, in Tanabe, Wakayama Prefecture, Japan. He was the fourth child and eldest son of Yoroku Ueshiba, a financially comfortable farmer and community leader. His mother, Yuki Irokawa, came from a land-owning family of noble descent. By age seven, Ueshiba was studying Confucian classics and Buddhist scripture at a nearby Buddhist temple.

In 1902, at age 19, Ueshiba studied traditional jujutsu and kenjutsu in Tokyo. In 1903, he entered the Japanese Army, and, the following year, fought in the Russo-Japanese War. He was known for his skill with the bayonet and was nicknamed "the King of Soldiers." While in the military Ueshiba studied Yagyu Ryu Jujutsu.

After leaving the military in 1907, Ueshiba worked on the family farm in Tanabe and studied Judo.

In 1912, at the age of 29, Ueshiba moved to the village of Shirataki in Hokkaido, where he met the grandmaster of Daito-Ryu Aiki Jutsu, Sokaku Takeda. He trained intensely with Takeda and obtained a certificate in Daito Ryu. Daito Ryu is the original art that contained Aiki movement.

In 1919 Ueshiba met Onisaburo Deguchi, leader of the Omoto Kyo religion, who was well known for his Chinkon Kishin, which emphasized calming the spirit and returning to the divine.

During that time, Ueshiba converted part of his house in Ayabe into an 18-mat dojo and named it the Ueshiba Academy. He taught introductory courses in the martial arts to a group composed primarily of Omoto Kyo followers. The instruction at the academy increased in range and depth, and Ueshiba gained a reputation for being an exceptional master of the martial arts.

According to his son's account, Ueshiba concentrated on farming and martial arts in Ayabe and believed that there was an essential unity between the martial arts and agriculture. This was a recurring theme throughout his life.

As Ueshiba's understanding of martial arts evolved, he developed an interest in Kotodama, the study of breathing and sound as the basis of the creation of the universe. Gradually, he moved away from Yagyu Ryu and Daito Ryu Aiki Jujutsu and developed his own approach that emphasized more the unity of mind, body and spirit.

In 1922, he formally named his evolving style, Aiki Bujutsu, but it became known to the general public as Ueshiba Ryu Aiki Bujutsu.

In 1924, Ueshiba traveled with Onisaburo to Manchuria and Mongolia in order to work toward the establishment of a new world government based on religious precepts. Morihei, Onisaburo and four others were arrested and sentenced to death, but a member of the Japanese consulate was able to negotiate their release. In Mongolia, Ueshiba found that he could see flashes of light indicating the path of oncoming bullets. The discovery of this intuitive sense was understandably a profound experience for him, and after returning to Japan he frequently encountered situations where he felt manifestations of spiritual force.

He continued teaching at the Ueshiba Academy in Ayabe and continued his intensive practice of spear, sword and Aiki Jujutsu.

In 1925, Ueshiba was challenged to a contest by a naval officer who was a master of Kendo. Ueshiba defeated the challenger without actually fighting because he was able to sense the way in which the strikes would fall before the officer's wooden sword could move. Immediately after this encounter, as the story goes, Ueshiba went to wash at a well, where he experienced a complete serenity of body and spirit. He suddenly felt that he was bathing in a golden light that poured down from heaven.

At the same time, the unity of the Universe and the self became clear to him. He named his art Aiki Budo, rather than Aiki Bujutsu, changing the meaning from a practical fighting style to more of a spiritual path.

Ueshiba became increasingly better known for his Aiki Budo and, with Onisaburo's encouragement, moved to Tokyo in 1927. After two years of temporary accommodation, he moved to a house where he was able to convert two eight-mat rooms into a dojo.

Ueshiba began building his own dojo in 1930 and during that time was visited by Jigoro Kano, the founder of Judo and head of the Kodokan. Kano praised him highly.

In April, 1931, a full scale eighty-mat Aiki Budo Dojo, inaugurated as the Kobukan, was completed at the site where the main dojo stands today. It was known as the "hell dojo" because of the intense training.

By the mid-1930s, Ueshiba already was prominent in the martial arts world. He gained popularly for his own original creation, "the union of spirit, mind, and body" in Aiki. During this time, he also invested a lot of energy in the practice of Kendo.

In September, 1939, Ueshiba was invited to Manchuria to attend a public exhibition of the martial arts. Here he fought the ex-sumo wrestler Tenryu and pinned him with one finger. In April, 1940, the Kobukan was granted the status of an incorporated foundation by the Ministry of Health and Welfare, and the term Aikido first came into use.

During the war, Ueshiba began construction of the Aiki Shrine in Iwama and completed the Aiki Dojo just before the end of the war. The layout of the Shrine followed the universal principles of the triangle, circle and square and symbolized the breathing exercises in Kotodama study.

According to his son, Ueshiba said that when the triangle, circle and square are "united in spherical rotation, a state of perfect clarity results. This is the basis of Aikido."

In 1948, after the post-war confusion began to subside, the Aikido headquarters were moved back to Tokyo. The main dojo was renamed the Ueshiba Dojo and World Headquarters of Aikido. Kisshomaru took charge of the Tokyo headquarters while O Sensei remained in Iwama, absorbed in contemplation and martial arts practice.

In 1950, O Sensei began to travel, teach and lecture, and as he reached the age of 70, his renowned technique was more spiritually oriented in contrast to the physical strength of his earlier years. He came to place greater emphasis on the loving nature of Aikido.

Kisshomaru related that in September, 1956, the Aikikai held the first public demonstration since the end of the war. The demonstration lasted five days and made a deep impression on foreign visitors. Ueshiba had been opposed to such demonstrations but understood that Japan had entered a new era. From this time on, the number of students from around the world greatly increased.

In February, 1961, O Sensei visited the Hawaii Aikikai and made the following statement:

"I have come to Hawaii in order to build a 'silver bridge'. Until now, I have remained in Japan building a 'golden bridge' to unite Japan. But henceforward I wish to build a bridge to bring the different countries of the world together through the harmony and love contained in Aikido. I think that Aiki, offspring of the martial arts, can unite the people of the world in harmony, in the true spirit of budo, enveloping the world in unchanging love."

On August 7, 1962, a festival was held at the Aiki Shrine in Iwama to celebrate O Sensei's 60th anniversary as a practitioner of the martial arts, and in 1964 he received a national award in recognition of his contributions to the martial arts.

In January, 1968, a ceremony was held in honor of the completion of the new Hombu Dojo, a modern three-story building, and O Sensei spoke about the essence of Aikido technique. Later that year he was to give his last demonstration at the Kokaido in Hibiya. On January 15, 1969, O Sensei attended the New Year's celebration at the Hombu Dojo.

He died on April 26, 1969.

The Universal Energy Patterns: Triangle, Circle and Square

The fundamental patterns practiced and taught by O Sensei are the triangle, circle and square. These patterns encompass everything and therefore can be used for anything, including communications in daily life.

Aiki is literally living in harmony with ki, the energy of the universe. Ueshiba said the body should be triangular and the mind circular. The triangle represents the generation of energy and is the most stable physical posture. Our basic stance in Aikido, the hanmi, represents the triangle. The circle symbolizes serenity and perfection, the source of unlimited techniques, and the square stands for solidity, the basis of applied control, choosing what we do when we want to do it.

Terry Dobson discusses the everyday application of these energy forms in Aikido in Everyday Life: Giving In To Get Your Way, and John O'Neil applies Aikido to business practices in Leadership Aikido. (See reading list).

It is essential to operate from the center of these geometric energy forms; otherwise, the results will be ineffective, or even destructive.

An attacker - whether the attack is mental or physical - is uncentered, unbalanced, and will tend to fall. They will tend to move in the direction of a mental or physical solution implemented by you, if you control the center.

Conflict happens in daily life. It’s a built-in component. Communications glitches are inevitable. Life is a comedy of errors. We all have separate bodies and minds, and, while the universal principles of life are the same for all of us, our perceptions of life are unique. No two perceptions of life are exactly the same. In that we have separate bodies, we never see the same thing in exactly the same way. When two persons are facing each other in an Aikido practice, they actually are not perceiving the relationship in the same way. They're playing two different roles for the sake of practice. One is the attacker, or uke, and the other is the defender, or nage. They are in separate bodies, in separate locations with differing visual acuity. In that our perceptions are different, we're in potential conflict at all times. Cooperation is necessary.We’re visually in disagreement and have to communicate and cooperate in order to agree on what we’re perceiving.

The chance of actual physical conflict, such an an attempted mugging, is much less than the chance of a daily communications conflict, such as a customer complaint. We learn Aikido at first with physical protection in mind but end up using it all day every day to resolve communications conflicts. Beyond that, application of good interpersonal communications skills will decrease greatly the chance of physical conflict.

Let's look at the triangle first. It represents moving forward, entering into the space of an attacker. A centered triangle is dynamic, entering, purposeful and energetic. It has candor and will take the initiative. It seizes the moment. It represents your physical presence as well as your mental attitude. As noted, the triangle represents the generation of energy and is the most stable physical posture.

An uncentered triangle, however, can be obnoxious, jarring, encroaching, hostile, bullying and arrogant. It will tend to fall on its face.

Use the centered triangle to assert yourself effectively, using some basic principles.

* Speak up immediately. Waiting unnecessarily will compound the problem.

* Describe the problem.

* Be direct, maintaining good balance and direction. State the specific problem and describe what can be done to resolve it.

* Tell your feelings.

* Specify a solution.

* Describe the consequences, how a positive outcome will help both of you.

* Be pleasant. A positive expression and tone of voice will cause others to respond in a similar way. This is an important function of being physically center.

* Be calm. Maintaining your physical and mental center will help send a message of control and credibility and will elicit a positive response. If you act like an uncentered triangle, that is, angry and aggressive, you'll run into conflict and may end up the loser.

* Set the standard with your mental and physical attitude, and other party will tend to follow that example. Your physical attitude is the relationship of vertical and horizontal axes of your body to the ground. An extremely poor attitude will result in your falling to the ground. Mental and physical attitudes correlate; therefore, maintaining a good physical attitude will help you maintain a good mental attitude, and it will send a positive message to the other person. The mind and body function together. One is always present with the other. Awareness of breathing is a key to this understanding.

* Pay attention to your breathing. It should be reasonably deep and regulated, pulling air down to your center. You're drawing ki into your body when you inhale. Feel it being drawn to your physical center. Oftentimes, a person in crisis forgets to breath, and that magnifies the problem. Focus on your breathing during any crisis, be it physical or mental. Don't forget to breath.

The circle represents turning and blending with an attacker. The centered circle is able to move with a force without being overwhelmed by it. It is able to turn and see the other person's point of view. As we discussed, the circle symbolizes serenity and perfection, the source of unlimited techniques. The centered circle is fluid, can accept force, sees all sides, is fair, surprising, humane, reasonable and accepting.

The uncentered circle, however, can be flighty, duplicitous, a pushover, impressionable, tricky, manipulative and cowardly.

The centered circle moves easily with any force and can see anything from all sides. It can perceive anything coming at it from any of 360 directions and still blend. It can turn and move with a conflict and redirect it toward a solution. Aikido training is multidirectional. We want to move in relation to, and be aware of, everything around us.

Criticism is useful feedback. It is important input from other points of reference. We have to have it in order to navigate through life. Accepting criticism and moving with it toward a solution is one of the most important functions of the centered circle.

We humans have a pretty good idea who we are and how we'd like others to perceive us. This is our self image. This is true also when we're practicing Aikido. For the most part, we try to present a favorable image. We want others to think of us as honest, knowledgeable, patient, funny, helpful, and we try to make our actions reflect this.

It's easy to become defensive when our self image is disrupted by criticism. When people criticize us, they are making judgments that most likely will conflict with how we see ourselves. Any implication at all that we may need improvement in some area may cause us to become defensive. We may respond as an uncentered triangle, disputing the other person's comments or bringing the other person's character into question as we try to defend our preferred image.

This is how a physical fight can start, as a person struggles to restore and protect his self-image. If we're operating from our mental, physical and spiritual center, self-image would not be an issue, and there would be no fight. We would be open to criticism but would not be run over by it. We would move with it toward a productive solution. Centered persons do not fight and are in the best position to protect themselves from physical or mental attack.

As noted, no one is perfect. Communications glitches happen all the time despite our best intentions. Therefore, it is best to remain tolerant, positive and maintain a sense of humor. Not sarcasm, but humor. This is the centered circle.

Practicing Aikido, either on the mat or in daily life, helps us deal with these conflicts in a peaceful, centered way. This is why we practice a martial art - not to fight but rather to ensure peace. We practice staying centered, and not being isolated in the ego. That is the key.

* Withdrawing - We may choose to accept the criticism silently, without a response. We may even get up and leave the room. In some cases, this isn't a bad idea, controlling your temper, withdrawing in a balanced way and allowing time to resolve the issue. This would be a function of the centered triangle, withdrawing in a balanced way. To remain stable and silent without responding could be productive. This would be the centered square. But withdrawing in an uncentered way, with no resolution in process, will compound the problem. This response represents the uncentered triangle, where the person walks away angrily, exposing his back to the assailant. We lose the battle and, consequently, our self esteem because we did not remain centered and resolve the conflict. Also, once withdrawing becomes a habit, it's difficult to turn it around, and we'll end up losing out in many pivotal situations. Correct practice is the key to developing correct, centered reflexes.

From the martial arts point of view, it's dangerous to turn your back on your opponent, and persons running from a battle are easy targets. We must practice consistently in order to develop the correct reflexes under pressure.

* Rationalizing. This is an uncentered circle. The strategy behind this method is initially to agree with the criticism, then quickly follow with an excuse that is not supported by logic or evidence. The other person will find flaws in this response, and you will be a pushover.

* Counterattacking. This is the uncentered triangle. Trying to redirect negative attention from ourselves toward the other person, to find fault with the attacker, is another common technique we use to protect our self image. Counterattacking only escalates the conflict and avoids the real issues. It often leads to a physical fight.

* Responding non-defensively, not struggling to defend our self image. This is the correct approach. It is the centered circle. In this method, you listen calmly and without passing judgment, respecting the other person's point of view. You cooperate in defining the problem and work with the other person, often taking the lead, to resolve it. You are not a pushover. This option is obviously the most rewarding, but it also requires awareness and practice of Aiki Communications fundamentals.

* Listen. It is important to listen with an open mind and ask questions to find out the feelings below the surface. Once these feelings have been addressed, it will be easier to resolve the conflict. Professional listening is proactive, rather than passive-reactive. The Founder of Aikido would say, "Fill yourself with ki and invite the attack." Fill yourself with ki and invite the speaker's statement.

* Acknowledge. Indicate to the other person that you recognize the criticism. Acknowledging criticism does not mean you accept or agree with it. Rather, you are simply acknowledging receipt of the message and respecting the other person's point of view. This greatly reduces the potential for conflict. Respect is vitally important.

* Take care with your tone of voice, facial expressions and gestures when acknowledging criticism. Any hint of sarcasm or disbelief puts you back on the defensive and makes the criticizer angrier. But if the criticizer feels you are sincere and concerned about resolving the conflict, and not just with pacification, your words will signal that it is acceptable to discuss those feelings.

* Ask questions. You might have forgotten or overlooked something. Or you and the other person may need to exchange more information that would clarify the issue. Sincerity is the important thing. Stay connected.

* Paraphrase. This is blending and moving with the attacker. Use your own words to reflect what the other person is feeling or thinking. This gives the other person the opportunity to clarify the message and to interject a comment if there is disagreement. It enables you to learn more about the problem. Paraphrasing shows the other persons that you are really listening.

* Acknowledge the truth. If the criticism has merit, acknowledge it. A function of respect is to see what is, and not try to pretend that it is something else. To deny the facts would only increase the other person's anger. You do not have to agree with the other person's interpretation of the facts. Once the real issues have been recognized, we are able to move toward a solution.

* Remain calm. Remember your breathing and maintain a centered physical attitude, physical balance. This is now you remain calm, remaining mentally and physically centered and maintaining regulated breathing. Mind will follow body. Correct breathing and posture will center the mind. The other person may well follow your lead. You may lead their mind, as well.

* Don't take it personally. The other person may call you names and make exaggerated assertions. To take an assertion personally means to stay on the line of attack and allow yourself to be hit. It is never necessary to allow this to happen. Get off the line of attack, blend with the conflict and lead the other person to a solution that is beneficial to both of you.

* Use non verbal listening skills. Remain positive and hopeful in your facial expression, and, once again, stay centered physically. Voice acknowledgment and maintain eye contact. This will show the speaker you are listening. Emanate from your center, and your other positive indicators will tend to follow accordingly.

* Show respect for your opponent. Even if the person is shouting at you, acknowledge the anger and frustration and remain calm. From a martial arts point of view, it's dangerous not to respect your opponent. You should respect everyone, whether you like them or not, seeing them where they are, as they are. Respect is of distancing as well as attitude. Watch your distance from the other person. It should be at least at arm's length.

The person who becomes a centered square plays from strength. The centered square is solid, grounded, stable, dependable and takes a stand. He is not drawn unnecessarily into a conversation at any level. He chooses when to speak, and at what level. As previously noted, the square stands for solidity, the basis of applied control.

The uncentered square, on the other hand, can be numbskulled, boring and afraid or unable to take action.

In order to use the square correctly, maintain your center and know that you have the right to stand there, to think as you think. Remember your breathing and relax. Your center will keep you grounded.

When in conflict, you may choose to do nothing, and this does not mean you're being indecisive. You have chosen to be a centered square. You are staying put, considering the alternatives, reserving judgment, listening, acknowledging, letting the other person speak. In the latter case, the other person may do himself in by talking too much.

The centered square is waiting it out, hanging tough, weathering the storm, staying grounded, holding his own, being dependable, being firm.

The centered square is centered and calm. It is balanced, relaxed, clear, expressive and pleasant, even on a bad day.

The centered square may share information or feelings, but doesn't do it unnecessarily. It never commits unnecessarily to any level of conversation that it feels is not appropriate. It is not drawn in an uncentered way into someone else's verbal game.

* Silence. You can say nothing at all. Keeping your peace. Keeping your own counsel. Letting the other person think over and answer his own question. Not allowing yourself to be drawn into an inflammatory conversation. Maintaining a calm that others around you may emulate.

* Small talk. This could include basic comments about the weather, our immediate surroundings and current events. On the face of it this type of talk may seem superficial, but it does have purpose. Once you've exchanged some dialogue with someone else for a minute or two, you've had a chance to size up the other person, to decide if you have something in common and whether you'd like to carry the conversation any further. Do not get into fact disclosure. Since you don't know the other person, you are not expected to say or reveal anything personal about yourself, nor are you expecting the other person to do so. Centered squares do not commit unnecessarily.

* Fact disclosure. Should the initial small talk phase go well, you may want to know the other person better. If this is the case with the other person as well, the conversation will then proceed to the second level, as you both begin to disclose facts about yourselves that are not very personal. For example you may tell the other person your occupation and hobbies. At this level you usually find out of if you have something in common. For example you may discover that the other person practices Aikido, too, or is a fellow member of Toastmasters.

* Viewpoints and opinions. If there is still a positive connection, you can proceed to the fourth level and discuss what you think about things. In this phase, you share more personal viewpoints about politics, music, sports and other topics.

* Personal feelings and philosophy. This is the fifth and final level. For instance, you may discuss the meaning of life, your spiritual direction, or problems you may be encountering at work or school.

A successful, ongoing conversation begins with the first level and can proceed at a comfortable pace through the levels to a rewarding friendship. Not necessarily at the first meeting, however. It may take a series of conversations over a long period of time to reach level five.

The important thing is that as a well-grounded, centered person, a centered square, you never commit yourself to an inappropriate level of conversation. What's more, you are able to de-escalate conversations from inappropriate higher levels to more appropriate lower levels. If a con artist or obnoxious sales person is trying to get information and commitments out of you and is appealing to your emotions, you do not commit yourself. This is the centered square.

The centered square is able to remain relaxed and stable because he has practiced extensively and is confident. The key to developing successful Aikido technique, and Aiki Communications technique, is consistent practice. The Japanese term for this is "shugyo", daily practice.

The energy of the centered square is in your hara, two inches below the navel, and you are extending ki. Your breathing is deep, relaxed and centered. That is "kokyu", extending ki through breathing.

This sense of presence enables you to establish an energy connection with other persons, regardless of their intent. This is the "musubi" connection, where your center is connected with the center of the other person by a line of energy.

You can engage in conversation with persons you don't know, establishing a musubi connection with them. Musubi is a line of connection that enables you to either communicate productively with another person or defend yourself against a mental or physical attack. It's the energy reality, the direct line of connection with the other person, connecting your center to theirs. You control the nature and level of the communication.

The centered square is a good listener. He or she can pick up facts about the other person and move the conversation into those areas.

Conversation flows naturally when such tactics are used. You can ask open-ended questions that allow the other person to speak in detail. Most open-ended questions begin with the words what, how or why.

It is your stability as a centered square that allows the other person to be calm and at ease. It fact, a centered square may enable an entire group to remain relaxed and at ease. A centered square listens and does not commit unnecessarily.

* Win-Win. Both parties come out satisfied, knowing that neither has taken advantage of the other and that both have profited personally and professionally from the transaction.

* Win-Lose. One party wins at the other's expense. The successful negotiator may feel good about the negotiation, but the other won't.

* Lose-Lose. Both parties may either remain in conflict or reach an agreement that neither feels good about.

The first outcome is the most productive. In win-win situations one or both parties are aware of the other's needs and actually work to fulfill them. Both people cooperate to achieve the desired result. When the negotiating is finished, both feel good about it.

Negotiating a win-win result requires that you know how to move in harmony, know your priorities, the other person's priorities and the areas in which you may be able to compromise.

When the other party presents options, listen and be open-minded. Every situation has many possibilities. There's a lot of give and take. That's why the triangle, circle and square are equally active. Through practice, you can develop spontaneity of action.

Once you have studied the situation, begin your negotiation and keep the discussion in a win-win mode. Begin by offering one of your options and describe how the other party will benefit. Avoid making the other party appear to concede or lose. Emphasize that you are trying to find a mutually agreeable solution. Make the other party feel that he or she is gaining something. Continue offering options if necessary.

The other person may have options to present. Listen to them and remain open-minded. Every situation has many possibilities. Don't discount any idea because it didn't originate with you or because it appears impractical on the surface. It may contain merit. If an unacceptable option is offered, say so and offer another option in its place.

* Break the ice. Take the time to establish some rapport before you begin negotiation. Make small talk and establish positive feelings. This is the basic blend, tai no henko kokyu ho.

* Speak from your center, your hara. Use "I" statements. Say, for instance, "I would like you to consider this..." or "I need your help."

* Use the equivalent of a good "shomen". This would be a front strike, manifested as a centered, mental function. In Aikido practice, the front strike used as a form of meditation with the "bokken", or wooden sword, to "clear the air." Be honest and direct. Don't waste your energy being devious. That would be the uncentered circle. Chances are the other party will see through you, and you will lose your credibility, as well as the other person's respect.

* Show appreciation. Recognize what the other person has done or will be doing for you and express your thanks. Remain calm and centered, maintaining your musubi connection. Show respect with a good "ma ai", maintaining the correct distance.

* Using the principle of the centered square, stick to the issue. Don't wander off the subject or allow the other party to direct the discussion to other issues. Use "zanchin", maintaining your concentration and focus.

* Timing is everything in Aikido, and it is equally important in communication. Time your discussion. Make your meeting as convenient as possible for everyone. Meet in a neutral place or at the place of the other party's choosing, provided you like it. Consider a morning meeting, since most people are more energetic and open to new ideas at that time. Avoid meeting after lunch or late in the day when energy levels tend to drop. Control the length of the discussion in order to avoid information overload and mental fatigue. Control the pace of your speaking, so that the message is receivable and tone is calm.

We've already discussed physical attitude. It's the most important element of nonverbal communication. Wherever we go, we send a nonverbal message whether we like it or not. Someone is creating a perception of us at a distance. Since this is happening all the time, it's best to control it. When nonverbal communications is used to its full effect, the need for talk is reduced. In the case of self-defense, a verbal attacker may decide to bypass you and choose someone else. A predator looks for signs of weakness. If you don't show them, he'll look somewhere else.

O Sensei said a good stance and posture reflect a proper state of mind. The key to good Aikido technique is to keep your hands, feet and hips straight and centered. If you are centered, you can move freely. The physical center, the hara, is two inches below your navel. If your mind is set there as well, you are in mental and physical harmony and have the greater likelihood of success in any communications event. Physical attitude reflects mental attitude. The principles of Aikido posture relate directly to our posture in daily communication.

We’ve discussed the practice of standing on one foot. You'll notice that you're drawn out of your ego, by necessity, and down to your center. Otherwise, you'll lose your balance. Walking fences is helpful in this way, too, anything that requires special attention to balance. You'll find that it's hard to maintain a negative frame of mind and stand on one foot at the same time. If you practice Aikido or pursue some other discipline that requires balance, you'll discover that they enable you to achieve mental and physical harmony located at your physical center. The practice will help prevent egocentrism, or isolation in the mind.

Aikido teaches us that there is a direct correlation between physical and mental attitude. The fuselage of an aircraft has a vertical and horizontal axis, and where they intersect is its center. The relationship of the fuselage's vertical and horizontal axes to the ground is, literally, its attitude. You'll find this in any flight manual. The same is true for our physical bodies. We also have a vertical and horizontal axis, and the relationship of these axes to the ground is our physical attitude.

Our physical attitude sends a nonverbal message about our mental attitude. For example, if we're slouching, we're sending a nonverbal message that we have a slouchy, inattentive attitude. If we have good posture, we're sending a message that we have a good, attentive attitude. From a self-defense point of view, the sloucher might look like a good mugging target, while the person with good posture would not.

As noted, you can get to the mind through the body. By improving your physical balance, you can improve your mental balance.

You also send a nonverbal message by other obvious means, including the way you dress, your facial expressions and your ma ai, the distance you maintain from other persons.

Dress appropriately for the occasion. If you're practicing Aikido, you should wear the appropriate uniform once you're past the beginner's stage.

Maintain a reasonably positive facial expression, the expression of a person who is capable of reconfiguring structures of conflict into structures of harmony. Project the message of a person who is tolerant, hopeful, centered and capable of seeing the humor in situations.

Do not chew gum or eat candy in public. It sends a message that you are careless and disrespectful. It will greatly diminish the impact of any potentially successful message.

Distance, or ma ai, is always important. If it's an intimate relationship, you obviously can share personal space and make physical contact. If it's an acquaintance, you can maintain an arm's length distance. If it's a stranger, the distance can be two arms' length. That's the basic distance from an attacker during Aikido practice. If you're speaking in public, the generally-accepted distance would increase to 12 feet or more.

As you move through the day, remained centered and project ki, or spiritual energy. Place yourself, as much as possible, within appropriate distances of others. Incorrect distance will diminish the effect of any communications event. Always be aware of distance.

Standing inappropriately close to another person will send a message to others that you may be having an intimate relationship.

If another person stands inappropriately close to you, that is an encroachment on your personal space. Sexual abuse happens in this way in the working environment.

Stay in motion. Do your best to maintain correct distances. When you are in a static position, remain centered and project energy. You don't necessary have to stand in a hanmi, but keep it's principles in mind.

Respect is a function of space as well as mental attitude. To stand at an inappropriate distance from other person in a any given situation is literally disrespectful. When you are standing in one place, it is in respect to another person.

* We remember not to engage in egocentric power struggles, or contests of strength with persons we work and communicate with. We work with others in a friendly, cooperative manner, paying respect to the feelings, point of view and personal space of other persons.

* We learn to deal with the many as if they were one. Therefore, train yourself always to be mindful of more than one encounter in the four and eight directions around us. Maintain a posture that relates to all of the eight directions. This will give you excellent posture, or physical attitude.

* Work in a pleasant and enjoyable atmosphere. When grounded properly in the basic fundamentals and correct spirit of intent, your daily communications often has a light feeling to it.

* The teaching of your Aikido or communications instructor constitutes only a small portion of what you will learn. The development of more practical and mature skills will depend almost entirely on your own motivation and practice. Be careful about trying to learn too much too soon. One by one, make each communications skill your own.

* Begin each day, each physical or mental exercise with basic movements that strengthen the body and mind without overexertion. Enjoy yourself in practicing good communications and strive to comprehend its true purpose.

* Training in Aiki Communications develops Yamato Damashii, strengthening one's mind, body and spirit. The skills techniques are transmitted from person to person, on an individual basis. Instruction should not be made available to persons who would cause harm to others.

These are the basic guidelines from O'Sensei for practicing Aikido, and the have a direct correlation with Aiki Communication.

With the best companies, most professional etiquette can be learned from observing higher-ranking employees who could serve as mentors. In Aikido, higher-ranking students are called "sempei", and we can learn Aikido training etiquette by observing them.

Etiquette can be relatively relaxed during some workdays, but there are always guidelines. It is important to know that in more formal situations, such as meetings and during visits by high-ranking corporate officers, we try to be particularly attentive to etiquette. When visiting other offices, it is better to begin by being formal and then relax as the situation allows.

In the "dojo", or Aikido training place, we follow a strict etiquette. Some of the basics are reworded below for use in the daily workplace:

* Pay respect to money and make sure you have always met your financial obligations. In Aikido, that means pay your dues!

* Upon entering and leaving a space, you should treat it with respect.

* Show respect to the process of arriving and departing. Say hello and good bye appropriately.

* Begin each communications event in the office, whether it be with one person or a group, with the correct respect and propriety.

* Arrive on time for any event, preferably early, giving yourself a chance to relax and do some mental preparation. If you must be late, arrive quietly and respectfully. If you know you're going to be late, prepare on your own so that you will be ready to take part effectively when you arrive. Avoid overtaxing your mind in a way that will lead to burnout.

* Address peers and higher-ranking persons in the appropriate way. Be very careful to avoid unwanted nicknames or personal comments. Without the proper respect for others, and without the proper respect for the communications event itself, the experience can devolve into disrespect and conflict..

* Make sure to say thank you to senior employees who help and instruct you.

* Wear only appropriate jewelry and keep your hair cut appropriately and fingernails trimmed.

* Make sure you are clean and dressed correctly when entering a formal working space.

* Make sure your working area is clean. All Aiki Communicators should be aware of the cleanliness of their work place. Each person should be willing to do his or her part to keep the work area clean. This demonstrates our respect for ourselves and others.

* It is considered bad etiquette to leave a meeting or the work place while the task has not been completed, except of course for illness or injury.

* Treat your work associates with the utmost respect. They are, to a significant extent, entrusting their well-being and personal safety to you, and you must handle that trust with the greatest care. Respect, as we've mentioned, relates to distance as well as mental attitude. Your distancing from another person, known at ma-ai, is a function of respect.

* Daily life should be more than a plodding, mundane event. It is a physical, mental and spiritual path. Therefore, you benefit the most when each activity is done with your whole mind, body and spirit. It is your spirit of intent that is most important.

* One will not realize one's full physical and mental potential without the correct spirit of intent. It is essential to be physically, mentally and spiritually focused and to have respect at all times.

* The proper greeting is a way of paying respect to others. It is the spirit in which the greeting is done that gives it value and meaning.

* Be aware of posture when sitting or standing in the office. Maintain a good vertical alignment, for comfort, health, self-defense, nonverbal communication and harmony with the energy of the universe. You want to maintain the posture that will keep you in tune with the Energy of the Universe. Improving your posture will improve your mental state and also improve the nonverbal message you're sending to others.

* Maintain zanchin, or awareness of what is going on around you. The best combination is to be relaxed and aware, as opposed to be casual and careless. Maintain good presence, focus and concentration.

* Take advantage of moments during the day to sit in a good posture and meditate. This could be your one opportunity during the day to enjoy this moment of quietness. Meditation can be done effectively for short periods of time, for instance, from two to five minutes. A simple, effective way of meditating is to concentrate on your breathing. For instance, you can count your breaths up to 10.

* Say, in effect, "please" and "thank you" to persons with whom you share a communications event.

We want to try to avoid using force in both our Aikido practice and our daily communication. The following rule is posted at Iwama Dojo, where O'Sensei taught Aikido in Japan:

In our daily Aiki Communications, we should never use force to stop another person from completing an honest task, or an honest attempt to communicate with us. If a person tries to cause us mental or physical harm, use of Aiki Communications technique, rather than force, is the best solution.

* Training and practice in Aikido and Aiki Communications should be deliberately paced and carefully focused. When in doubt, slow your activity down to a pace that assures complete focus and control. Hurried, careless practice in Aikido or daily communication does not gain a productive result. Rather, it leads to the development of incorrect habits.

The speed with which we communicate and carry out tasks is not of primary importance. It should be paced in a way that will eliminate the chance of error, or injury. Timing is of utmost importance, not superficial speed.

Guidelines for Practicing Aiki Communications are much the same as the guidelines for practicing Aikido. Below are some Aikido practice guidelines rewritten for persons who would practice Aiki Communications in daily life:

What O Sensei accomplished in Aikido was the sum total of his practice. What we accomplish in Aiki Communications will be the sum total of our practice. It is best to practice consistently, with a good spirit of intent, over a long period of time. This is shugyo, and we can't progress without it.

Conduct your activities with good zanchin, good mental presence, even if you're not having a great day. Anyone can perform well on a good day; it's how you perform on a bad day that really makes the difference.

If you decide upon a specific daily schedule, stay with that schedule as much as possible. It is the consistency in your activities that will carry you through. Your approach to activities on any given day can be rigorous or relatively light, depending on how you feel. Both approaches are effective.

One cannot work hard all the time. It is equally beneficial, and equally strong, to be light and relaxed.

You may feel that there is not enough time to complete all of your activities. Disciplined Aiki training teaches you how to relax and accomplish more in a stressful environment. If you are consistent in your work and other exercise, you may find that you are capable of doing more because of your increased energy level and relaxed state of mind. You can learn how to be efficient with your energy.

Conducting your daily activities in a positive, relaxed manner will develop a level of energy that will move you through the entire day. When we are tense, we are literally constraining ourselves and wasting energy.

If you're not feeling well, do not ignore it. Talk with the appropriate people and let them know. As you recover, it is possible to do light activities without harming yourself.

You can always do something on days when you may be under the weather. It is important to know that light activities done with intelligence can help promote a speedy recovery. Positive energy is very healing, and you can develop a feeling of healing energy flowing through your body.

A good communicator is not a person who is flashy. It is the person who, with a quiet, focused spirit of intent, has pursued his or her goals consistently over a long period of time. This is the only way to achieve the higher levels in Aikido and in one's professional career.

We want to remember that. Attitude is both physical and mental. Your physical attitude is the relationship of your body's vertical and horizontal axes to the ground. It's your posture, alignment and balance. There is a direct correlation between mental and physical attitude. You can improve your mental attitude by improving your physical attitude. This is a primary function of martial arts and yoga in unifying mind and body. Doing something as simple as walking on a log can improve your mental balance, causing you to shift your consciousness from your ego to your center. Pursuing simple recreational activities requiring balance can be very good for the mind.

We practice Aikido staff and sword outdoors in order to put ourselves in closer harmony with nature. We have the ground under our feet from which we can draw energy. The tall oak trees help us develop the focus of our thrusts and strikes.

It obviously is not necessary to practice Aiki sword and staff to benefit from this experience. Anyone can harmonize with the outdoors at any time. It would be beneficial for anyone, however, to watch physical balance and breathing in this natural setting and feel the universal energy. Ki comes into the body and is drawn down to the center through correct deep breathing.

The wind helps us exhale the breath power of kokyu and inhale ki down into our center, and the stars help give us focus and direction, essentially the same as they would for navigators. We also, as we follow the path of Aikido, are navigators. Kokyu is defined a breath power. The goal is to tap the full potential of your breathing.

We practice basic sounds from "kotodama" - Su, O, A, E, I. Su represents the hara, two inches below the navel, O represents the stomach, A the chest, E the throat and I the top of the head. The sounds are SOO, OH, AH, AY, and EE. As we make the sounds, our energy moves upward from our center to the top of our head, and then back down to our hara. The concept here is that the universe of composed of sounds, and when we make these sounds it places our mind, body and spirit in harmony, literally, with the universe. Our voice tone is a sound vibration.

In Aiki Communications, our voice tone, in itself, has a direct impact on the listener, and it has a direct impact on the transmitter, as well. The voice tone transmits energy, and it's important for us to use it accordingly.

As we train we pay attention to the directions of the compass and the location of the stars. It combines a feeling of practical navigation with universal harmony. It's very good for the mind and spirit. In daily life, know where you are, what you're doing and where you're going. That in itself is good self-defense.

Above and to the north is the Big Dipper. I always see it when I stretch back during warm-ups before sunrise. To the south toward the horizon is Sirius, the dog star. It's the brightest star in the sky. Overhead is a very bright star called Capella, and to the northwest is the reddish star Aldebaran, the blood red eye of Taurus, the bull. Six bright stars - Aldebaran, Capella, Castor, Pollux, Procyon and Sirius - form a huge circle, centered on Betelgeuse. It's called the Winter Circle. Venus and Jupiter glow in the Southwestern sky. It's good to be aware of the names of locations of stars.

We can draw new constellations using templates of weapons techniques. We can imagine ourselves as star formations while holding a weapons position. Using the imagination can be very helpful. It's fun to imagine or create new star formations.

We pay close attention to our breathing. When we inhale, the air itself holds the ki. When we exhale the sound merges with the sound of the wind through the branches. It seems that our breathing is in unison with the wind, or is the wind itself. As we move through the practice, we feel a unity with the wind, trees and heavens.

We practice thrusts of the staff against the tree trunks, using gradual, deliberate contact to avoid harm to the tree. We connect with the energy of the tree by applying steady force to the thrust. We draw energy from the ground up through our center and extend it out through the staff, or "jo". We use the leaves of a smaller holly tree to practice faster strikes and thrusts, stopping at the point of contact without harming the leaves.

We practice kokyu by pushing the (sword) edges of our hands (tegatana) against the tree trunks. There is a picture of O Sensei practicing kokyu with a tree in John Stevens' The Secrets of Aikido (see reading list). Trees produce great energy, and when we connect with them, it helps develop our ki.

Our outdoor training site in Bryan Park is surrounded by tall oak and hickory trees. We often combine running with sword practice by running from place to place along a rolling, 2.5-mile, figure-eight course. We practice a sword technique at each stopping place. The sword and staff techniques follow the same principles of blending and harmony that we practice indoors on the mat. At one point along the route, we practice forward rolls on the ground. Done properly, they're very good for the body and enable us to draw energy from the ground.

Running is good for anyone, and you can develop your own system. Stay physically fit. It makes you a better communicator.

The "running suburi" can be a rigorous practice if we increase the pace of the run and the number of repetitions, or it can be more relaxed, with an easier jog and fewer repetitions. Alternate training hard or light, depending on how you feel. Hard training is not good if it causes excessive trauma to the body.

Our running is more like tracking, in which we feel the connection of our feet to the ground and remain aware of what's around us. We run without hurrying.

Running should be a basic skill for a martial artist.

If we want to recover from a strenuous section of running, we can do the sword repetitions using deep "sanchin" breathing. We inhale through the nose, drawing the air deep into our lungs, almost as if drawing it down into our stomach. We exhale through the mouth, pushing the air out with a final contraction of the lungs and stomach.

Breathing is a function of the center. We draw the air down to our center, and then, when exhaling, push out the last ounce of air from our center. Breathing is kokyu. Breathing it life. It's the fundamental movement of the universe. We pay close attention to it.

Budo - The path or way of martial arts. "Do" means way or path. Aikido is one path among many.

Literally, do means way and bu means neutralizing aggression. We practice Budo as a means of turning a pattern of conflict into a pattern of harmony. This is the highest level of Aikido. O Sensei referred to Budo as a way of life dedicated to peace and enlightened action. We practice this through Aiki Communications.

O Sensei also said, "A mind to serve for the peace of all human beings in the world is needed in Aikido, and not the mind of one who wishes to be strong and practices only to fell an opponent. There are neither opponents nor enemies for true Budo."

There are neither opponents nor enemies for Aiki Communications.

Therefore, to compete in techniques, winning and losing, it is not true Budo. True Budo knows no defeat. "Never defeated' means never fighting." O Sensei said that "when the situation arises, armed with the sword of harmony and acting according to the principles of Heaven and Earth, one can continuously slash through falsehood and evil, clearing a path leading to a beautiful and pristine world."

Choose the path that works for you. It could be anything from gardening to Aikido to yoga.

Hanmi - When you're facing an opponent, it's best to assume a triangular stance on a straight line of attack. Your feet form an angle of about 60 degrees. You're standing with one foot forward as if you're on a balance beam. Your energy is projected forward, and you're able to step off the line of attack quickly.

Literally, han is half and mi is body. O Sensei said the body should be triangular, and the mind circular.

The triangle represents the generation of energy and is the most stable physical posture. Practice standing in hanmi for a few minutes at regular intervals to get used to it. It should feel natural and advantageous for you, and not like some style constraint that the instructor imposed on you.

Ai hanmi (harmonious hanmi) occurs when each partner has the same foot forward. If my partner and I both have our left feet forward, we're in ai hanmi. Gyaku hanmi (opposite hanmi) occurs when partners have different feet forward. If I have my right foot forward and my partner has his left foot forward, we're in gyaku hanmi.

O Sensei said a good stance and posture reflect a proper state of mind. The key to good technique is to keep your body properly aligned and centered. If you are centered, you can move freely. Correct posture reflects a proper state of mind in Aiki Communications.

When in hanmi, do not stare into the eyes of your opponent, and do not fix your gaze on his sword. You do not want to lock yourself in as a target.You do not want the attacker to intimidate you and gain control of the transaction. Place primary focus on your opponent's center and its relation to your own center. The focused connection is center to center. Otherwise, your focus should be soft, not fixating on weapons, facial expressions or sounds that might distract or intimidate you. Do not focus on extraneous elements that will draw you away from your center.

Taking a softer view, focus on the vertical and horizontal axis of your opponent and move your center reciprocally to the movement of his center. In daily communications, you can interrelate with anyone at any time using these general principles, taking a softer view without fixating unnecessarily on gazes, gestures, issues and words.

The Founder said that the essence of technique is to bring your opponent completely into your sphere. Then you can stand just where you like, in a safe and unassailable position. When an opponent comes forward, move in and greet him. If he wants to pull back, send him on his way. Fill yourself with ki and face your opponent with a flexible Aiki posture.

Do not feel it necessary to play another person's game. Anyone can look strong when he's playing his own game on his own turf.

O Sensei said the exact stance depends upon time, place and terrain. A good stance sends a nonverbal message. It reflects a proper frame of mind. A good stance or physical posture eliminates conflict because you're not showing signs of weakness. You'll tend not to be chosen as an object of conflict, either physical or mental.

During practice, pay attention to your partner's stance and relative distance, or ma ai. Work on developing a hanmi that has no flaws or openings. From a strictly martial point of view, if you do have such flaws or openings, you've already lost. If you have poor posture under any circumstances, you're in the process of losing. If you're standing on irregular ground, which is often the case when practicing outdoors, harmonize with that ground, and feel as if you're emanating from it like the trees around you.

When you harmonize with your environment, it will be your ally.

Hara - An Aikidoist moves from the hara. It is your center of gravity, located in the lower abdomen, your source of initial reflex, and your source of power.

When reacting to the movements of another person, you assume a general view, relating to his center and not his eyes, hands or weapon.

Your partner can not go anywhere until his center moves. You focus primarily on his center, and when it moves your initial reflex is to move your own center. After that, almost simultaneously, you move the feet, and then the hands.

It looks as if it's happening all at once, but the initial reflex is in the center, the hara. If you're feeling fear or agitation, take it to your center and deal with it there. Relate to the other person from center to center, from hara to hara. That is the musubi connection.

Your attacker is already off balance, both physically and mentally, because he is motivated by his ego and moving from his upper body. If you remain centered, you will control the balance. You will control the interaction that takes place. You will blend with the movement of the attacker, controlling the center.

This very likely will result in the attacker losing his balance and falling to the ground, or mat. This is why we practice rolling and falling in Aikido, because when we are the uke, the attacker, we are giving up our balance for the sake of the practice. The hara is the center of life energy, both physical and spiritual. In terms of Aiki Communications, you control the center, or stay centered during a communications event. If the other person is off balance, he'll tend to fall.

The term Hara often is used as a synonym for "guts" or courage. It is considered by the Japanese to be the motivation for all movement. To develop hara is also to develop guts. It is the meeting place for the power of the earth and the power of the heavens. We learn about energy extension by focusing on the hara. It is the point of origin from which your energy extends outward.

When you're holding a sword, it extends outward from your hara. The sword represents your spirit extending outward. Your ki, the fundamental energy that you share with the Universe, is generated from the hara. When you feel that your hara is relaxed and steady, you can expand it to become your whole body. The Way of Hara brings calmness, stability, power and flexibility.

It also is referred to as the tanden, located two inches below the navel. According to Haruo Yamaoka in his book, Meditation Gut Enlightenment (see reading list), one method of locating it is to let all the air out of your lungs by exhaling or yelling. The point of pain deep in the hara is the tanden.

When we inhale, we draw the air down to our hara. When we exhale, we push the last bit of air out with our hara. An easy way of locating the tanden is to bend over from the waist. The tanden is located at the bend. O Sensei said if you are centered, you can move freely.

The physical center is your belly. It is said that if your mind is set there as well, you are assured of victory in any endeavor.

Ki - When we practice at Bryan Park, we draw the energy of the Universe from the ground, the trees and the air.

When we do third suburi with the sword, we lift the sword above our heads in a vertical position, straight above our vertical axis. We inhale air down to our hara, imagining the energy of the Universe being drawn down through the sword. Then we strike, exhaling from our hara and extending the energy out through the sword. We use trees for targets and shoot our energy at them like laser beams.

We can imagine the trees being enveloped in light. Practicing outdoors, we draw our energy from nature itself, the world of ki. It's an important concept in Chinese and Japanese philosophy. Ki, or chi, as the Chinese call it, has been described as the life force that is in us and all around us, the consciousness of nature. It is, literally, the central focus of our training in Aikido.

Ki has been described as spirit and energy, the life breath, the power we practice to cultivate and define. When we talk about extension, groundedness, hara, kokyu and other terms, it is all about the way in which we use our ki. Development of ki begins by your trying to find out what it is. You will need to use your imagination and sensitivity. Then watch and listen to your instructors.

Each one will offer you different ideas and approaches to discovering ki. No two instructors are the same in their approach to ki. Each of O Sensei's best students developed differently.

No two Aikidoists are the same. Ki is the fundamental energy of the Universe, but we each have our own style of manifesting it. Part of the freedom of Aikido is being yourself as you draw in and emanate ki.

Although we each have our own style, one thing is certain: ki is the result of our mind, body and spirit being congruent. It is not merely physical strength or athletic ability. That can be an illusion that many fall prey to. It is not simply mental desire. It is not just your intuition. It is your skill in combining all of yourself into a common action, into a unified being. It is said that O Sensei, using his ki sensitivity, could instantaneously discern the direction of an opponent's attack and neutralize it.

Through Aikido training, the ki of a person can be drawn in increasing amounts from the universe. In practice, ki is directed before body movement takes place, roughly translated as spirit, energy, mind or intention. The character with which it is written represents the vapors rising from cooked rice. It came to mean invisible movement or unseen force or spirit.

O Sensei recommended letting ki power develop naturally through regular Aikido training.

Kokyu - Breath power. The coordination of ki flow with breathing. Literally, breath or respiration.

The power of breath rising from the center, manifesting itself through the body as a movement of the arm in which the blade edge of the hand is rotated with extended out in a certain way.

This sort of movement is a key principle in Aikido, and we use the trees to practice it in Bryan Park, pushing our tegatana, or sword hands against the trunks, feeling the energy move up from the ground and through our center. Interestingly, the word Kokyu also has the meaning of "the secret" or "the knack", and also "timing".

Both Kokyu and Musubi express Aikido's spiraling motions. Kokyu is breathing, life force, renewal. The motion in Aikido that symbolizes kokyu is the in-and-out rhythm of our breathing, and the breathing of the Universe. The entire Universe is breathing. High tide marks the peak of the cosmic inhalation, and low tide means that the cosmic exhalation is complete.

It is the extension outward of the life force, Ki. It is at the root of all Aikido techniques, and its incorporation into your movement is the beginning of understanding O Sensei's teaching. It is the basis of Aikido that teaches us that we are all from the same source. (See Musubi).

Kotodama - From the Kotodama religion. The science of "sound spirit."

O Sensei said in his book, Budo, that kotodama are the pure sounds that crystallize as vibrations of various concentrations which are then perceived as sound, color and form. Every principle and technique has a kotodama, a sacred vibration that contains its essence. If one understands the significance of the kotodama, one can grasp its function (i.e., water) and merge with its spirit (i.e., fire). Every one-syllable sound has its own spiritual vibration.

Su is located at the center, two inches below the navel. It is stabilized on the ground, pressed on the earth.

Oh is further up in the area of the stomach.

Ah is in the heart and lungs.

Ay is in the throat, and the feeling is of Ki coming out through the throat from the lungs.

Ee is at the top of the head. At this point, your energy flows back to your grounded center. There is one breath with each exhalation, in equal proportion.

O Sensei said kotodama was the substance and sustenance of Aikido. The point, Su, of creation, is none other than our own spiritual and physical center located in the area around the navel. He called it "gold cauldron" where the "blood boils" and where kotodama spirals forth.

One should always be centered there during practice. According to O'Sensei, the seed syllable, SU, spirals forth into U-U-U-YU-MU. SU is the point in the center of the circle representing the Fire-Father-Yang principle, while the outer perimeter of the circle contains the other sounds, Oh, Ah, Ay, Ee, and represents the Water-Mother-Yin principle. We can practice these sounds during weapons practice and then return to the kiai for each repetition of a technique. The energy of the universe, and our own ki extension, is in the exhalation and sound vibration. This is why a good kiai can be so effective in self-defense.

Misogi - It means getting the poison out of your system. Standing under a cold waterfall, rolling on the mat, dripping sweat and breathing deeply during running suburi. It purifies the mind, body and spirit.

Cleaning the body is one kind of Misogi, as well as fasting and proper diet. There is a Misogi of the environment, keeping it in good order. It is a ritual of positive change and renewal.

O Sensei practiced all of these forms but concluded that Aikido itself is all-inclusive Misogi. He said, "Misogi wa keiko desu." Aikido practice is Misogi. "The essence of Aikido is to cleanse yourself of maliciousness, to get in tune with your environment and to clear your path of all obstacles and barriers."

He said Aikido is "a cleansing of the body and soul, a radiant state of unadorned purity, an accomplishment of true harmony, a vibrant state of grace."

Musubi - Connecting your center with your partner's center. This connection represents the true line of attack.

This connection must be established before beginning any technique. Without it, the technique is flawed. Looking up through the trees at Bryan Park, we see Jupiter and Venus glowing brightly in the Southwestern sky.

We can visualize a straight line connecting their centers. It reminds us of the musubi connection between the centers of the attacker and defender during training. There is a musubi connection between the Jupiter, Venus, and Earth, and there's a similar connection between the two planets and each of us.

Our centers are connected to the centers of Jupiter and Venus. Our centers are connected to the centers of everything. It is the tying together of ki, the energy of the Universe, connecting the centers of everything.

It is the process of unification. Opposites come together and make a whole, a newness. It is when the movements of uke, the attacker, and nage, the defender, become one, that they become a spiral. It is the dissolution of conflict, the harmony nage teaches to uke.

The Founder said musubi and kokyu are the secrets of Aikido. They are the harmony and wisdom in the motion. They teach gentleness and love, emanating from the center. We pay close attention to the musubi connection in our daily practice. Musubi transcends the distinction between self and others and leads to the wholeness of Aiki, the harmonious force that reconciles and calms.

With every repetition of every technique, establish the musubi connection with your partner. Without proper alignment of your hanmi on a true line of attack in accordance with the musubi connection, linking your center with that of your partner, your practice will not be effective.

With correct repetitive training, you will send the correct message to your subconscious, resulting in correct reflexes when you move. Your movements will be free-flowing and fundamentally correct at the same time. This is a primary goal of Aikido training.

Takemusu - Moving freely beyond the usual step-by-step control of the mind. O Sensei called it the "valorous procreative force of harmony, fully integrated, life generating, totally free and capable of unlimited transformation."

It is the Aikido techniques that happen spontaneously after many years of basic practice. The Aikido that springs forth without preconception or intellectual thought. Take means martial art and musu means birth or production.

It is also referred to as Enlightened Aikido.

"Aikido has a form, and does not have a form," O Sensei said. "Aiki is a life which has a form and still flows with change; it expresses itself by changing itself. A form without a form is a word and a poem that expresses the universe limitlessly."

Aikido training is a process of becoming free. Takemusu is freedom.

The feeling that we've been thrown into the random circumstances of life without having been asked. The condition of the attacker, or nage, of being thrown in Aikido. The condition of experiencing a throw.

Katsuki Sekida discusses this term in his book, Zen Training, Methods and Philosophy, and, in turn, refers us to Martin Heidegger's use of the word in Being and Time. We've been brought into being, into our "there", but not of our own accord.

Sekida explains that this state of being, "from itself has sprung. A simple thing! But in order to realize it, one has once to meet pure existence in the depths of absolute samadhi."

When we take a fall in Aikido, we are not passive victims tolerating suffering and inconvenience. We are present in the moment, blending with the technique. We are not losing but rather are in a state of being present, being there in the moment. The reality emanates from us; we are not the victims of it.

zanchin - Maintaining concentration before, after and during a technique.

Continuity, remaining aware and prepared for the next attack. It means concern for your partner after the technique is completed and to keep a good martial attitude of alertness. This means watching your partner instead of adjusting your clothes or hair.

Be aware of your little habits that separate you from the connection you just developed with your partner. Eye contact, Ki extension, centeredness, all combine to help you develop zanchin.

Without zanchin, your Aikido becomes sloppy and careless and you could even get hurt. Keep your hair cut so that you do not have to adjust it between repetitions of techniques., or keep it in place with a head band. Adjusting hair can become a style conceit that disrupts your concentration.

Do not turn your back on your partner. Do not leave any openings in your physical stance or concentration that would enable your partner to attack and defeat you.

When you are practicing weapons, maintain your connection with your partner and do not let your weapon or your concentration drop unnecessarily.

zanchin is critically important in weapons training, because the risk of injury rises exponentially with the loss of concentration. zanchin is important when training outdoors, because, in order to maintain your personal safety, you want to know what is going on around you at all times. You are accountable for what is happening 360 degrees around you.

After demonstrating a technique, the Sensei will often say its name in Japanese.

It helps to memorize which name goes with which technique. Students usually learn these terms naturally over time, but, in order to speed up the process, Pat Hendricks Sensei, Sixth Dan, of Aikido of San Leandro, has offered the following guidelines.

General technique names are composed of two main parts. The first part describes the type of attack, and the second part describes the defense. For example:

Shomen Uchi means front on (shomen) strike (uchi).

Shiho Nage means four direction (shiho) throw (nage)

In addition, most techniques can be executed by moving either to the front or around behind your partner. Techniques moving to the front are called front (omote) technique (waza). Techniques turning to the rear are called back (ura) technique (waza), Pat Hendricks explained. Thus, the full name of a typical technique might go something like this:

Shomen Uchi Shiho Nage Ura Waza, which would be translated as: front on strike, four direction throw, rear technique

Konnichi Wa - Hello. Good Day

Ohayo Gozaimasu - Good morning

Komban Wa - Good Evening

Oyasumi Nasai - Good night

Dozo - Please

Arigato Gozaimasu - Thank you

Sensei, Domo Arigato Gozaimashita - Teacher, thank you very much for what we have shared (Spoken by students at the end of class).

Onegai Shimasu - Literally, please ... if you would be so kind. (Spoken when one wishes to practice with a fellow student).

Ai - Harmony. First character of Aikido.

Ai-Dori - Cross hand grab.

Ai hanmi - Both partners having same foot (right or left) forward

Aiki - Harmonizing of Ki

Aikido - Ai means harmony or coming together. Ki is spirit or energy. Do means a way or path

Aikidoka (pronounced ai-ki-do-KA) - Practitioners of Aikido

Aiki jutsu - Standing techniques

Aikikai - The names of organizations affiliated with Hombu Dojo

Aiki Taiso - Aikido exercises

Aiuchi - Mutual kill. A lose-lose encounter in negotiating would lead to this.

Ame no tori bune - The rowing movement, meditation

Atemi - Punches and other sorts of strikes to your partner's unguarded areas, designed to distract and to weaken the defenses and/or balance. (Literally, ate is strike and mi is body). Atemi should be used not so much as a devastating blow but more as a neutralizing force, making it easier to guide the attack. Striking and kicking can be used frequently in a harder application of Aikido, but it isn't often practiced that way.

Awase - To blend or move together. For example, partner practice with weapons may be done "stop-start" or awase.

Bokken - A wooden practice sword. There are many different styles of bokken. (Literally, bokku means wood and ken means sword). O Sensei said training with the bokken develops good resolution, knowing how to apply and complete the technique. O'Sensei always included weapons in his training.

Bu - Martial spirit

Budo - The path or way of martial arts. Literally, do means way and bu means neutralizing aggression. "A mind to serve for the peace of all human beings in the world is needed in Aikido, and not the mind of one who wishes to be strong and practices only to fell an opponent. There are neither opponents nor enemies for true budo. Therefore, to compete in techniques, winning and losing, it is not true budo. True budo knows no defeat. 'Never defeated' means never fighting."

Bujutsu - Warrior's arts

Bushed - Warrior's code. The way of the warrior.

Dame (pronounced DA-may) - Bad, wrong or mistake. Saito Sensei uses this term a lot in Iwama!

Dan - A black belt ranking such as shodan, nidan, etc. (Literally, dan means level).

Deshi - Student

Do - Way or path. Third character in Aikido.

Dojo - A training hall for traditional Japanese arts, including Aikido and other martial arts. Literally, do means way and jo means place. Formerly a term used by Buddhist priests in reference to the place of worship.

Dojo Cho - The head of the dojo.

Domo Arigato Gozai Mashita - Thank you very much. Literally, Somehow a difficulty has been honorably overcome, and I appreciate it.

Dori - Grab, take

Doshu - The official curator of the art of Aikido. Literally, do means way and shu means the master or owner. The second Doshu, following the death of the Founder, was Kisshomaru Ueshiba. When Kisshomaru died, he was succeeded by his son, Moriteru, also known as "Waka", the founder's grandson.

Eri-dori - An attack in which the collar is grabbed from behind

Furutama - The shake up, to stir, with a sense of polish, the soul itself

Gaeshi - Reverse

Gedan - Low hand or weapon position

Gedan Gaeshi - A circular movement with the jo aimed at the lower part of the opponent's body

Gi - Traditional uniform, usually white, worn during the practice of Japanese or Okinawan martial arts. Also known as a dogi.

Giri - Cut

Gokyo - Literally, fifth technique

Gyaku-hanmi - Partners stand with opposite feet forward, for example, one with right foot forward and the other with left forward

Gyaku-yokomen - A slightly angled opposite strike to the side of the head

Hachi-no-ji - A movement based on the shape of the Japanese character for eight

Hai - Yes. A convenient answer to use when Sensei gives you a correction or asks you to perform some task.

Hajime - Command to begin

Hakama - A traditional Japanese outer garment worn over the gi pants. Black or blue in color, they are more formal, provide protection in rolling and falling and help conceal foot movement. Traditionally, they are worn by men holding the rank of shodan and women of any rank.

Hanmi - A way of standing in Aikido so that the feet form a T stance and the body is turned at an angle. (See separate heading).

Hanmi Handachi - Techniques executed from a kneeling position against an attacker who is standing. Literally, hanmi means half body and handachi means half standing.

Hantai - In reverse order

Hara - An Aikidoist moves with the hara. It is not only your center of gravity, but also your source of reflex and power. (See separate heading).

Happo Giri - An exercise with the sword in which you practice turning the hips and cutting in at least eight directions. Literally, hachi means eight, po means direction and giri means cutting.

Hasso - A posture where the jo or sword is held vertically at the right shoulder

Hasso-gaeshi - A movement from the basic stance to the hasso posture, using a figure-eight motion to block a thrust and concluding with the jo held in a vertical position at the right shoulder.

Henka - Variation. Literally, hen means unusual and ka means change. For example, henka waza are variations on the way a standard technique is completed.

Hidari - Left. For example, hidari hanmi is hanmi with the left foot forward.

Hiji - Elbow

Hiji-dori - Elbow grab

Ho - Method.

Ikkyo - Literally, first technique, where the arm is contained under one's center, with the nage controlling the wrist and elbow

Irimi - Entering. Moving into and through the line of attack with no thought of escape. A technique of entering and choosing death. The motion of entering is Yang. The motion of turning, or Tenkan, is Yin.

Irimi Nage - An entering technique in which the nage ends up behind the attacker and throws him or her to the mat

Iwama - A small town northeast of Tokyo. Also refers to the dojo where Saito Sensei teaches "Iwama-style" Aikido. O Sensei lived and taught in Iwama during much of the later part of his life.

Jiyu - Free, unstructured. For example, jiyu keiko means unstructured training and jiyu waza means free techniques.

Jiyu Waza - Free style techniques or practice

Jo - A short staff, being about as long as the distance from the floor to just under the arm, or approximately 50 inches. It is about an inch thick and is usually made of white oak. O Sensei said training with the jo develops good intuition, knowing when to enter.

Jodan - High hand or weapon position

Jodan-Gaeshi - A circular movement with the jo aimed at the upper part of the opponent's body. An up block of a thrust to the midsection or throat.

Jo Dori - Jo means staff and dori means taking.

Juji nage - Throw in which the nage uses the pressure of crossing the uke's arms against each other - "Ten Crossed Hands"

Kaeshi Waza - Counter techniques. Literally, kaeshi means to turn back or return and waza means techniques.

Kaiten - To revolve or rotate - round or wheel

Kaitenage - Throw in which nage employs a spinning motion to throw uke forward. Pressure is exerted by holding uke's hand down and holding one arm vertically.

Kamae - The ready position or posture, as in tsuki kamae or shomen kamai, the ready positions for the jo and bokken, respectively

Kami - O Sensei said that Aikido was a function of kami, a "divine alchemy" of fire (ka) and water (mi). Fire and water are the two prime elements of outer and inner alchemy, in the East and in the West, and are associated with the polarities of heaven and earth, the sun and moon, yang and yin, logos and eros, hidden and manifest, positive and negative, heart and womb, man and woman.

Kancho - Supervisor, director of a school

Kata - Prearranged sets of movements, either with or without weapons, designed to teach form and basic movement. In Aikido two jo kata are commonly taught. They are called the 31 jo kata, or sanju ichi no jo, and the 13 jo kata, or the ju san no jo.

Katana - Japanese sword

Kata dori - Shoulder grab

Katate-tori - Wrist grab

Keiko - Training in traditional Japanese arts such as Aikido, flower arranging or tea ceremony. Literally, kei means contemplation or exploration and ko means old or traditional.

Ken - A Japanese sword, usually curved. A wooden sword used in practice. (See also bokken).

Ki - The vital force of the body. Through Aikido training, the ki of a person can be drawn in increasing amounts from the universe. (See separate heading).

Kiai - A loud shout accompanying the execution of martial arts techniques. Literally, ki means energy or spirit and ai means meeting. O Sensei's forceful shouts completely unbalanced his opponents and on occasion extinguished the lights of the dojo. Sometimes his Kiais were like a fearful banshee yell, other times like the roar of a hurricane. Used with the principle of Yamabiko, responding to an attack immediately and resoundingly like a mountain echo.

Kihon - Basic techniques, as opposed to flowing techniques or variations. (See separate heading).

Ki-musubi - The uniting of one's own ki with that of the opponent. It assures that you are on the exact line of attack and, ironically, have established the connection that can lead to a harmonious solution.

Ki No Musubi - O Sensei called the bokken partner practices Ki No Musubi. That is, you first connect yourself through Ki to your partner's striking sword and then you must bind it with your Ki and put a stop to the attack. It is said that at least 10 years of training in such exercises is required to develop good Ki timing.

Ki No Nagare - Techniques done in motion, as opposed to those done from a static position. Literally, ki means energy and nagare means flowing.

Kohai - A student with relatively less experience or rank. See also, sempai.

Kokyu - Breath power. The coordination of ki flow with breathing. Literally, breath or respiration.

Kokyu Dosa - One of the three exercises practiced at nearly every Aikido class. It usually involves sitting in front of your partner as he/she grabs you and upsetting his/her balance through the power and technique of kokyu.

Kokyu Ho - One of the three exercises practiced at nearly every Aikido class. It involves moving through - rather than around as in tai no henko - the forces of your partners grab. Literally, kokyu means breath and ho means method.

Kokyu nage - Extension or throw without using joint techniques

Koshi - Hips, waist

Koshi nage - A hip throw

Kote-gaeshi - A throw made by an outward turn of an opponent's wrist

Kotodama - From the Kotodama religion. The spiritual function of sound. Every one-syllable sound has its own spiritual vibration. Su (located at the center), oh (located in the stomach), ah (the chest), ai (the throat), ee (the top of the head). Starting from the center and moving up to the top of the head. For O Sensei Kotodama was the substance and sustenance of Aikido. The point, Su, of creation, is our own spiritual and physical center located in the area around the navel. The Founder said this is the "gold cauldron" where the "blood boils" and where Kotodama spirals forth. One should always be centered there during the practice of Aikido. In everyday life, the tonal quality and volume of your voice is important. It is recommended that you speak in a positive tone, keep your voice in your lower range and adjust your volume so that it is loud enough for the person farthest from you to hear, but no louder.

Kumiai Jo - Partner practice with the jo (staff). Literally, kumi means to cross, entwine and jo is the staff.

Kumi Tachi - Partner practice with swords. Literally, kumi means cross or entwine and tachi means swords.

Ma-ai - The time and space relationship between uke and nage. Literally, ma means interval and ai means relationship. One's distance from another is always important and is one of the basic elements of nonverbal communication.

Mae - Forward, front

Men-uchi - Also called shomen-uchi. A straight strike to the head from the front with the hand or ken.

Misogi - Purification of mind, body and spirit. O Sensei said, "Misogi wa keiko desu." Training is purification. Sweating is purification. Cleaning is misogi and fasting is misogi. Misogi is the intention of our training and the refining of our skills.

Mushin - No mind, operating from the hara or center, rather than the ego

Musubi - The blending of kokyu between partners. It is the tying together of Ki. Musubi is the process of unification. (See separate heading).

Nagare-gaeshi - To make a strike to the front and then a strike or thrust to the rear in one flowing movement.

Nage - The partner who executes the technique. Literally, throw or thrower.

Nikkyo - Literally, second technique in which extra control is placed on the wrist and hand

Obi - Belt

Omote - The attacker's front. Moving in front of your partner.

Onigai Shimasu - A phrase used to ask a favor of someone, in this case, "Will you please train with me?" Literally, I humbly request. Or, "If you please."

O-Sensei - Literally, O means great and sensei means teacher. Used to refer to the Founder of Aikido, Morihei Ueshiba (1883-1969).

Randori - A movement exercise used to develop calm and efficient blending with the power and movement of multiple attacks. Literally, ri means principle, ran means confused, and do means melee or fight.

Rei - Bow. The command to bow.

Reigi - Rei also translates as the Holy Spirit, the Big Force. Gi as manifestation. Combined, it means proper etiquette, to respect the creative force and spirit which is the same in all of us. Our bodies are different, but the universal fundamentals are the same for all of us. Reigi means to respect the fact that we are part of the same universal force. While we are very different at the mundane, everyday level, it helps to know that we're universally the same.

Renzoku - Continuous

Riai - The relationship between methods of using the ken, jo and taijutsu. (See separate article by Morihiro Saito). This term could also represent the connectness of Aikido and everyday life.

Saito Sensei - One of the longest practicing direct students of O Sensei. He is a ninth-degree black belt and teaches in Iwama, Japan. (See separate biographical note).

Sankyo - Literally, third technique

Sasou - To draw out your partners. For example, to make them raise their arms or move forward. Literally, to invite, call forth, lure. The art of drawing out and leading is difficult to master, though, requiring years of solid practice. For a beginning student in any discipline, training is 90 percent technique and 10 percent intuition. For a master, the percentages are the opposite: 90 percent intuition and 10 percent technique. In everyday life, use the principle to draw out words and actions from others. Act in such a way that beneficent words and actions will be drawn from others.

Satori - Enlightenment

Seiza - A formal kneeling position. Sitting cross-legged is called Agura and is considered more informal. Literally, sei means correct and za means sitting. Also, the command to sit in seiza. Anyone in everyday life can sit in this position and meditate, or drink tea. Combine it with regulated breathing for just a few minutes you'll have a good basic meditation session. Extended sitting is not necessary.

Sempai and Kohai - A pair of terms describing the relationship between people with more and less experience, respectively. Sempai means senior, and kohai means junior. In Japan, how one behaves toward others is dictated largely by one's status in terms of seniority, from martial arts dojos to schools and workplaces. In everyday life, we should work in an environment in which we learn from a mentor and, in turn, serve as a mentor to others.

Sensei - In Japan, a title used to address or refer to a teacher. Literally, sei means born and sen means before.

Shiho - Four directions. In everyday life, as well as Aikido, one's posture should be such that he can relate equally to the northern, southern, eastern and western directions from their center.

Shiho nage - Literally, four directions throw.

Shikaku - Blind angle

Shikko - Knee walking

Shime - To squeeze or choke

Shin Shin Toitsu - Unification of mind and body

Shodan - First degree black belt

Shomen - The alcove at the front of the dojo, considered a sacred space, to which we pay respect in Aikido practice. Literally, sho means correct and men means side.

Shomen-uchi - Also called men-uchi. A straight strike to the head from the front with the hand or ken.

Shugyo - Training - spiritual, mental, physical, ascetic. The day-to-day struggle. Educating oneself to refine and purify one's quality of life. O Sensei said, "In your training, do not be in a hurry, for it takes a minimum of ten years to master the basics and advance to the first rung. Never think of yourself as an all knowing, perfected master. You must continue to train daily with your friends and students and progress together on the Way of Harmony."

Shuto - A strike with the tegatana, side of the hand (hand blade)

Soto - Term used in techniques such as kaitenage referring to the outside version (soto maware) rather than the inside version (uchi maware)

Soto Deshi - Students who do not live at the dojo. Soto means outside and deshi means apprentice. See also, Uchi Deshi.

Soto kaiten - Outside turning motion

Suburi - A single movement of the ken or jo done as a solo practice. Running suburi, a common practice of the Bryan Park Dojo, is the same practice done while running cross country, stopping to do each of the seven suburi at separate locations.

Sutemi - A high fall. Literally, to throw away or sacrifice the body

Suki - An opening, vulnerability, a moment of carelessness or inattention

Suwari Waza - Sitting techniques. Suwari means sitting and waza means techniques.

Tachi - The sword

Tachi Dori - Techniques of taking an opponent's sword and throwing him. Tachi means sword and dori means taking.

Tachi Waza - Sword techniques

Tai - Body

Taiso - Basic exercises

Taijutsu - Hand-to-hand techniques done on the mat, without weapons. Tai means body and jutsu means technique.

Tai No Henko - The basic blending practice. The attacker grabs your wrist, and you turn, curving your arm and wrist, and blend with the attacker's ki. You blend with the force of the attack and move off to the side. One of the three exercises practiced at nearly every Aikido class. Henko means changing of direction and tai means body. O Sensei advised that you concentrate your Spirit in the fingertips, pivot on your front foot, making a large half turn and position yourself to your opponent's side, remaining aware of possible attacks from the rear. When executing body turns, keep your feet open as a sixty degree angle, the most stable posture.

Takemusu - The "valorous procreative force of harmony, fully integrated, life generating, totally free and capable of unlimited transformation.." The martial technique that emerges spontaneously after many years of repetitive training with thorough grounding in the basics. (See separate heading).

Tanden - The center. Your center of being.

Tanto - Wooden knife

Tanto Dori - Knife-taking. Tanto means knife and dori means taking techniques.

Tatami - Traditional straw mat on which Aikido is practiced

Te - Hand

Tegatana - Sword hand, edge of the hand

Tengu - Inhabitants of the spirit world who can teach weapons to a mortal. Projections of the imagination that we can use as training partners when we practice alone.

Tenkan - Turning to dissipate force. The motion of turning is Yin. The motion of entering, or irimi, is Yang.

Tenshi nage - Heaven and Earth throw, extending one hand down and the other hand up

Toma - A great distance

Tsuki - A thrust

Uchi - A strike

Uchi Deshi - Students who live at the dojo and train intensively. Uchi means inside and deshi means apprentice. See also, Soto Deshi.

Uchi kaiten - Inside turning technique

Uchikomi - To take a step forward and strike

Uke - The partner who is thrown or receives the technique. (See also, Nage).

Ukemi - The art and skill of rolling and falling as a means of protecting the body from injury during the execution of Aikido techniques. Uke means to receive and mi means through the body.

Ura - The attacker's back. Moving around or behind your partner. Opposite of Omote.

Ura waza - Turning techniques, moving toward the back, as in tenkan

Ushiro ryo kata tori - Double shoulder grab from behind

Ushiro waza - Attacks from the rear

Waza - Technique, or skill

Yamabiko - Responding to an attack immediately and resoundingly with a forceful Kiai, just like a mountain echo

Yamato Damashii - The Spirit of Ancient Japan. Currently interpreted as the best that is good and true in human nature.

Yame - The command to stop

Yoko - Side, to the side

Yokomen - Side of the head, strike to the side of the head

Yokomenuchi - Strike to the side of the head or neck with an open hand

Yonkyo - Literally, fourth technique, in which the uke's fore arm and elbow are contained and extended

Yoroshiku Onegai Shimasu - A more formal version of onegai shimasu. Used as the equivalent of "Welcome to the dojo."

Yudansha - Persons holding rank of black belt. Yu means have, dan means rank and sha means person.

Zanchin - Maintaining concentration before, after and during a technique. Continuity, remaining aware and prepared for the next attack.

Thor Heyerdahl and a crew of fellow Norwegians rode the Humboldt Current on a raft constructed of balsa logs from the coast of Peru across the Pacific to Polynesia, testing a theory that a Peruvian King in ancient times made the same voyage. During the voyage Heyerdahl and his crew provide an excellent demonstration of harmonizing with the Energy of the Universe. They used the current, and some wind using a square sale. And at no time were they ever hungry. Flying fish jumped onto their deck, and mahi mahi, dolphin fish, continually swam under the raft ready to be hauled in for a meal. The Norwegians survived and flourished by remaining relaxed and centered, in harmony with the tremendous forces of nature. The balsa raft survived storms and a tremendous thrashing when 40-foot waves pushed it across a coral reef in sight of the Polynesian beaches. I think of Kon Tiki when I practice Aikido, moving with the current, harmonizing with the Energy of the Universe.

A Beginner's Guide to Aikido, Larry Reynosa and Joseph Billingiere, JAB Enterprises, R&B Publishing Company, 9085 Santa Margarita Road, Ventura, CA 93003.

Aikido in Everyday Life: Giving In To Get Your Way, Terry Dobson and Victor Miller, North Atlantic Books, P.O. Box 12327, Berkeley, Calif., 94701.

Aikido, Volume 1, Basic Techniques, Morihiro Saito, Sugawara Martial Arts Institute Inc., 20-13, Tadao 3 chome, Machida-shi, Tokyo, 194 Japan.

Aikido, The Way of Harmony, John Stevens under the direction of Shirata Rinjiro, Shambhala Publications Inc., Horticultural Hall, 300 Massachusetts Ave., Boston, Mass., 02115.

Budo, Teachings of the Founder of Aikido, Morihei Ueshiba, Kodansha America Inc., 114 Fifth Ave., New York, NY, 10011.

Aikido and the Dynamic Sphere, An Illustrated Introduction, A. Westbrook and O. Ratti, Illustrations by O. Ratti. Charles E. Tuttle Company, Suido 1-chome, 2-6, Bunkyo-ku, Tokyo, Japan. U.S. offices in Rutland, Vermont.

Book of Ki: Coordinating Mind and Body in Daily Life, Koichi Tohei, Japan Publications Inc., distributed by Japan Publications Trading Company, P.O. Box 5030, Tokyo International, Tokyo 101-31, Japan.

Kon-Tiki, Thor Heyerdahl, Washington Square Press, Pocket Books, a division of Simon & Schuster Inc., 1230 Avenue of the Americas, New York, NY, 10020.

Meditation Gut Enlightenment, Haruo Yamaoka, Heian International publishing Company, P.O. Box 2402, South San Francisco, CA 94080.

The Aikido Student Handbook, Greg O'Connor, Frog Ltd., North Atlantic Books, P.O. Box 12327, Berkeley, CA, 94712.

The Essence of Aikido, Spiritual teachings of Morihei Ueshiba, compiled by John Stevens, Kodansha International, Tokyo, distributed by Kodansha America Inc., 114 Fifth Avenue, New York, NY 10011.

The Secrets of Aikido, John Stevens, Shambhala Publications Inc., Horticultural Hall, 300 Massachusetts Ave., Boston, Mass., 02115.

Student Handbook, Patricia Hendricks, private printing, Aikido of San Leandro, 1033 MacArthur Boulevard, San Leandro, CA 94577.

Motorcycle Aikido
(Source: MSF Basic Rider Course. The techniques outlined here relate directly to Aikido body movement and awareness.)

Riding Posture

Good posture helps you maneuver the motorcycle more easily. Keep your back straight, and head and eyes up. Keep both feet on the footrests near the controls. Keep the knees and elbows comfortably in. Arms should be relaxed and bent. The wrist should be positioned low on the throttle. On your first riding day during this RiderCourse, do not cover the front brake lever. Keep all four fingers around the throttle until there is a need to apply the brake for stopping or slowing.

Note from Tim Sheldon: The key point here is posture, keeping the head and eyes up. You obviously want to stay balanced and centered to maneuver the motorcycle, or move through an aikido technique.

Turning

There are four basic steps to turning a motorcycle: slow, look, press, and roll.

Slow: Reduce speed before a turn as needed by rolling off the throttle and applying both brakes; downshift if necessary.

Look: Turn your head to look where you want the motorcycle to go. Keep your eyes up, looking as far as possible through and beyond a turn, and keep your eyes level with the horizon. This helps you maintain a smooth path of travel.

Press: To initiate motorcycle lean, press forward on the handgrip in the direction of the turn. This is called countersteering. Press left, lean left, go left. Press right, lean right, go right.

Roll: Roll on the throttle throughout the turn. (Be sure to slow enough before the turn so this can be accomplished.) Maintaining or slightly increasing speed will stabilize the suspension and improve overall control. Avoid deceleration or rapid acceleration while in a turn.

In most situations, you and the motorcycle should lean together.

In slow, tight turns like a U-turn in a parking lot, use a counterweight technique by leaning your upper body toward the outside of the turn. Turn your head and look where you want to go. Turn the handlebars more in the direction you want to go for tighter turns.

(Aikido note: A key element here is turning your head and looking where you want to go. If you fix your attention anywhere else, it will take you off the best path of movement.)

Use a 2-second following distance behind other vehicle under normal conditions. Consider using a 3 or 4-second following distance for a greater margin of safety, when less than ideal riding conditions exist.

(Aikido note: Be aware of your distance from others at all times. This is the ma ai. Being at least 2 second away from others you don’t know isn’t a bad idea.)

12-Second Anticipated Path

The second lead-time is the 4-second immediate path.

that is within 4 seconds of your path is considered immediate a quick response is required if something shou1d go wrong. seconds provides time and swerve and/or brake for fixed or for someone or something entering your path.

The third lead-time is the 12 anticipated path. Proper technique requires that you scan 12 seconds ahead. This means ,- ahead to an area it would take' long to reach. It provides time to prepare for a situation before it becomes immediate.