Introductory notice:
  Please feel free to copy and distribute this primer to fellow
aikidoists, non-aikidoists, friends, enemies, or people who just
need something to put them to sleep.  Should you wish to customize
it for your own dojo, you may do so, but do, please, endeavor to
make any changes commensurate with the overall spirit of the thing. 
If you want to avoid being blamed for any mistakes in this document
or for the content, you could include this introductory notice or
attach my name somewhere else within the document.  I hereby
disclaim any responsibility for the content or for errors within
any versions of this document not modified by myself.  Versions of
this primer are also available from the author in WordPerfect 5.0,
LaTeX, and (LaTeX-derived) PostScript formats.


  This version is dated April 22, 1993.

Please send comments, complaints, and suggestions to: 
Eric Sotnak
esot@troi.cc.rochester.edu
================ < CUT HERE > ===================

                             Aikido Primer

     Although aikido is a relatively recent innovation within the
world of martial arts, it is heir to a rich cultural and
philosophical background.  Aikido was created in Japan by a man
named Morihei Ueshiba.  Before creating aikido, Ueshiba trained
extensively in several varieties of jujitsu, as well as sword and
spear fighting.  Ueshiba also immersed himself in religious studies
and developed an ideology devoted to universal socio-political
harmony.  Incorporating these principles into his martial art,
Ueshiba developed many aspects of aikido in concert with his
philosophical and religious ideology.

     Aikido is not primarily a system of combat, but rather a means
of self-cultivation and improvement.  Aikido has no tournaments,
competitions, contests, or "sparring."  Instead, all aikido
techniques are learned cooperatively at a pace commensurate with
the abilities of each trainee.  According to the founder, the goal
of aikido is not the defeat of others, but the defeat of the
negative characteristics which inhabit one's own mind and inhibit
its functioning.

     At the same time, the potential of aikido as a means of self-
defense should not be ignored.  One reason for the prohibition of
competition in aikido is that many aikido techniques would have to
be excluded because of their potential to cause serious injury. 
By training cooperatively, even potentially lethal techniques can
be practiced without substantial risk.

     It must be emphasized that there are no shortcuts to
proficiency in aikido (or in anything else, for that matter). 
Consequently, attaining proficiency in aikido is simply a matter
of sustained and dedicated training.  No one becomes an expert in
just a few months or years.
 
                             History

     Aikido's founder, Morihei Ueshiba, was born in Japan on
December 14, 1883.  As a boy, he often saw local thugs beat up his
father for political reasons.  He set out to make himself strong
so that he could take revenge.  He devoted himself to hard physical
conditioning and eventually to the practice of martial arts,
receiving certificates of mastery in several styles of jujitsu,
fencing, and spear fighting.  In spite of his impressive physical
and martial capabilities, however, he felt very dissatisfied.  He
began delving into religions in hopes of finding a deeper
significance to life, all the while continuing to pursue his
studies of budo, or the martial arts.  By combining his martial
training with his religious and political ideologies, he created
the modern martial art of aikido.  Ueshiba decided on the name
"aikido" in 1942 (before that he called his martial art "aikibudo"
and "aikinomichi").
     On the technical side, aikido is rooted in several styles of
jujitsu (from which modern judo is also derived), in particular
daitoryu-(aiki)jujitsu, as well as sword and spear fighting arts. 
Oversimplifying somewhat, we may say that aikido takes the joint
locks and throws from jujitsu and combines them with the body
movements of sword and spear fighting.  However, we must also
realize that many aikido techniques are the result of Master
Ueshiba's own innovation.
     On the religious side, Ueshiba was a devotee of one of Japan's
so-called "new religions," Omotokyo.  Omotokyo was (and is) part
neo-shintoism, and part socio-political idealism.  One goal of
omotokyo has been the unification of all humanity in a single
"heavenly kingdom on earth" where all religions would be united
under the banner of omotokyo.  It is impossible sufficiently to
understand many of O-sensei's writings and sayings without keeping
the influence of Omotokyo firmly in mind.
     Despite what many people think or claim, there is no unified
philosophy of aikido.  What there is, instead, is a disorganized
and only partially coherent collection of religious, ethical, and
metaphysical beliefs which are only more or less shared by
aikidoists, and which are either transmitted by word of mouth or
found in scattered publications about aikido.
     Some examples:  "Aikido is not a way to fight with or defeat
enemies; it is a way to reconcile the world and make all human
beings one family."  "The essence of aikido is the cultivation of
ki [a vital force, internal power, mental/spiritual energy]."  "The
secret of aikido is to become one with the universe."  "Aikido is
primarily a way to achieve physical and psychological self-
mastery."  "The body is the concrete unification of the physical
and spiritual created by the universe."  And so forth.
     At the core of almost all philosophical interpretations of
aikido, however, we may identify at least two fundamental threads:
(1) A commitment to peaceful resolution of conflict whenever
possible.  (2) A commitment to self-improvement through aikido
training.
 
                                Training

     Aikido practice begins the moment you enter the dojo! 
Trainees ought to endeavor to observe proper etiquette at all
times.  It is proper to bow when entering and leaving the dojo, and
when coming onto and leaving the mat.  Approximately 3-5 minutes
before the official start of class, trainees should line up and sit
quietly in seiza (kneeling).* 
     The only way to advance in aikido is through regular and
continued training.  Attendance is not mandatory, but keep in mind
that in order to improve in aikido, one probably needs to practice
at least twice a week.  In addition, insofar as aikido provides a
way of cultivating self-discipline, such self-discipline begins
with regular attendance.
     Your training is your own responsibility.  No one is going to
take you by the hand and lead you to proficiency in aikido.  In
particular, it is not the responsibility of the instructor or
senior students to see to it that you learn anything.  Part of
aikido training is learning to observe effectively.  Before asking
for help, therefore, you should first try to figure the technique
out for yourself by watching others.
     Aikido training encompasses more than techniques.  Training
in aikido includes observation and modification of both physical
and psychological patterns of thought and behavior.  In particular,
you must pay attention to the way you react to various sorts of
circumstances.  Thus part of aikido training is the cultivation of
(self-)awareness.
     The following point is very important:  Aikido training is a
cooperative, not competitive, enterprise.  Techniques are learned
through training with a partner, not an opponent.  You must always
be careful to practice in such a way that you temper the speed and
power of your technique in accordance with the abilities of your
partner.  Your partner is lending his/her body to you for you to
practice on -- it is not unreasonable to expect you to take good
care of what has been lent you.
     Aikido training may sometimes be very frustrating.  Learning
to cope with this frustration is also a part of aikido training. 
Practitioners need to observe themselves in order to determine the
root of their frustration and dissatisfaction with their progress. 
Sometimes the cause is a tendency to compare oneself too closely
with other trainees.  Notice, however, that this is itself a form
of competition.  It is a fine thing to admire the talents of others
and to strive to emulate them, but care should be taken not to
allow comparisons with others to foster resentment, or excessive
self-criticism.
     If at any time during aikido training you become too tired to
continue or if an injury prevents you from performing some aikido
movement or technique, it is permissible to bow out of practice
temporarily until you feel able to continue.  If you must leave the
mat, ask the instructor for permission.

* If you are unable to sit in seiza, you may sit cross-legged
instead.
 
                Answers to Some Common Questions

1.   Q: How do ranks and promotions work in aikido, and how come
there are no colored belts?
     A: According to the standard set by the International Aikido
Federation (IAF) and the United States Aikido Federation (USAF),
there are 6 ranks below black belt.  These ranks are called "kyu"
ranks.  In the IAF and USAF, kyu ranks are not usually
distinguished by colored belts.  Other organizations (and some
individual dojo) may use some system of colored belts to signify
kyu ranks, however.
     Eligibility for testing depends primarily (though not
exclusively) upon accumulation of practice hours.  Other relevant
factors may include a trainee's attitude with respect to others,
regularity of attendance, and, in some organizations, contribution
to the maintenance of the dojo or dissemination of aikido.

2.   Q: What if I can't throw my partner?
     A: This is a common question in aikido.  There are several
answers.  First, ask the instructor.  Perhaps there is something
you are doing incorrectly.
     Second, aikido techniques, as we practice them in the dojo,
are idealizations.  No aikido technique works all the time. 
Rather, aikido techniques are meant to be sensitive to the specific
conditions of an attack.  However, since it is often too difficult
to cover all the possible condition-dependent variations for a
technique, we adopt a general type of attack and learn to respond
to it.  At more advanced levels of training we may try to see how
generalized strategies may be applied to more specific cases.
     Third, aikido techniques often take a while to learn to
perform correctly.  Ask your partner to offer less resistance until
you have learned to perform the technique a little better.
     Fourth, many aikido techniques cannot be performed effectively
without the concomitant application of ATEMI (a strike delivered
to the attacker for the purpose of facilitating the subsequent
application of the technique).  For safety's sake, ATEMI is often
omitted during practice.  Again, ask your partner's cooperation.

3.   Q: How would an aikidoist fare against someone trained in
karate/judo/tae kwon do/ninjutsu/kickboxing/...
     A1: It depends on the specific capabilities of the individuals
involved.
     A2: Who cares?  The purpose of aikido isn't to learn to defeat
other martial artists.
     A3 (slightly cryptic -- think about it): Offense calls for
offensive strategies.  Defense calls for defensive strategies.

4.   Q: How often should I practice?
     A: As often or as seldom as you wish.  However, a mimimum of
two practices per week is advised.

5.   Q: How can I practice by myself?
     A: Naturally, aikido is best learned with a partner.  However,
there are a number of ways to pursue solo training in aikido. 
First, one can practice solo forms (kata) with a jo or bokken.
     Second, one can "shadow" techniques by simply performing the
movements of aikido techniques with an imaginary partner.  Even
purely mental rehearsal of aikido techniques can serve as an
effective form of solo training.
 
                        Weapons Training

     Some dojo hold classes which are devoted almost exclusively
to training with to JO (staff), TANTO (knife), and BOKKEN (sword);
the three principal weapons used in aikido.  However, since the
goal of aikido is not primarily to learn how to use weapons,
trainees are advised to attend a minimum of two non-weapons classes
per week if they plan to attend weapons classes.
     There are several reasons for weapons training in aikido. 
First, many aikido movements are derived from classical weapons
arts.  There is thus a historical rationale for learning weapons
movements.
     Second, weapons training is helpful for learning proper MA AI,
or distancing.
     Third, many advanced aikido techniques involve defenses
against weapons.  In order to ensure that such techniques can be
practiced safely, it is important for students to know how to
attack properly with weapons, and to defend against such attacks.
     Fourth, there are often important principles of aikido
movement and technique that may be more easily demonstrated by the
use of weapons than without.
     Fifth, training in weapons kata is a way of facilitating
understanding of general principles of aikido movement.
     Sixth, weapons training can add an element of intensity to
aikido practice, especially in practicing defenses against weapons
attacks.
     Seventh, training with weapons provides aikidoka with an
opportunity to develop a kind of responsiveness and sensitivity to
the movements and actions of others within a format that is usually
highly structured.  In addition, it is often easier to discard
competitive mindsets when engaged in weapons training, making it
easier to focus on cognitive development.
     Finally, weapons training is an excellent way to learn
principles governing lines of attack and defense.  All aikido
techniques begin with the defender moving off the line of attack
and then creating a new line (often a non-straight line) for
application of an aikido technique.
 
                          About Bowing

     It is common for people to ask about the practice of bowing
in aikido.  In particular, many people are concerned that bowing
may have some religious significance.  It does not.  In Western
culture, it is considered proper to shake hands when greeting
someone for the first time, to say "please" when making a request,
and to say "thank you" to express gratitude.  In Japanese culture,
bowing (at least partly) may fulfill all these functions.
     Incorporating this particular aspect of Japanese culture into
our aikido practice serves several purposes:
     It inculcates a familiarity with an important aspect of
Japanese culture in aikido practitioners.  This is especially
important for anyone who may wish, at some time, to travel to Japan
to practice aikido.  There is also a case to be made for simply
broadening one's cultural horizons.
     Bowing may be an expression of respect.  As such, it expresses
open-mindedness and a willingness to learn from one's teachers and
fellow students.
     Bowing to a partner may serve to remind you that your partner
is a person -- not a practice dummy.  Always train within the
limits of your partner's abilities.
     The initial bow, which signifies the beginning of formal
practice, is much like a "ready, begin" uttered at the beginning
of an examination.  So long as class is in session, you should
behave in accordance with certain standards of deportment.  Aikido
class should be somewhat like a world unto itself.  While in this
"world," your attention should be focussed on the practice of
aikido.  Bowing out is like signaling a return to the "ordinary"
world.
     When bowing either to the instructor at the beginning of
practice or to one's partner at the beginning of a technique it is
considered proper to say "ONEGAI SHIMASU" (lit. "I request a
favor") and when bowing either to the instructor at the end of
class or to one's partner at the end of a technique it is
considered proper to say "DOMO ARIGATO GOZAIMASHITA" ("thank you").
 
                      Training the Mind in Aikido

     The founder (Morihei Ueshiba) intended aikido do be far more
than a system of techniques for self-defense.  His intention was
to fuse his martial art to a set of ethical, social, and
dispositional ideals.  Ueshiba hoped that by training in aikido,
people would perfect themselves spiritually as well as physically. 
It is not immediately obvious, however, just how practicing aikido
is supposed to result in any spiritual (= psycho-physical)
transformation.  Furthermore, many other arts have claimed to be
vehicles for carrying their practitioners to enlightenment or
psycho-physical transformation.  We may legitimately wonder, then,
whether, or how, aikido differs from other arts in respect of
transformative effect.
     It should be clear that any transformative power of aikido,
if such exists at all, must not reside in the performance of
physical techniques alone.  Rather, if aikido is to provide a
vehicle for self-improvement and psycho-physical transformation
along the lines envisioned by the founder, the practitioner of
aikido must adopt certain attitudes toward aikido training and must
strive to cultivate certain sorts of cognitive dispositions.
     Classically, those arts which claim to provide a
transformative framework for their practitioners are rooted in
religious and philosophical traditions such as Buddhism and Taoism
(the influence of Shinto on Japanese arts is usually comparatively
small).  In Japan, Zen Buddhism exercised the strongest influence
on the development of transformative arts.  Although Morihei
Ueshiba was far less influenced by Taoism and Zen than by the "new
religion," Omotokyo, it is certainly possible to incorporate
aspects of Zen and Taoist philosophy and practice into aikido. 
Moreover, Omotokyo is largely rooted in a complex structure of neo-
shinto mystical concepts and beliefs.  It would be wildly
implausible to suppose that adoption of this structure is a
necessary condition for psycho-physical transformation through
aikido.
     So far as the incorporation of Zen and Taoist practices and
philosophies into aikido is concerned, psycho-physical
transformation through the practice of aikido will be little
different from psycho-physical transformation through the practice
of arts such as karate, kyudo, and tea ceremony.  All these arts
have in common the goal of instilling in their practitioners
cognitive equanimity, spontaneity of action/response, and
receptivity to the character of things just as they are (shinnyo). 
The primary means for producing these sorts of dispositions in
trainees is a two-fold focus on repetition of the fundamental
movements and positions of the art, and on preserving mindfulness
in practice.
     The fact that aikido training is always cooperative provides
another locus for construing personal transformation through
aikido.  Cooperative training facilitates the abandonment of a
competitive mind-set which reinforces the perception of self-other
dichotomies.  Cooperative training also instills a regard for the
safety and well-being of one's partner.  This attitude of concern
for others is then to be extended to other situations than the
practice of aikido.  In other words, the cooperative framework for
aikido practice is supposed to translate directly into a framework
for ethical behavior is one's daily life.
 
                              A Note on Ki

     The concept of KI is one of the most difficult associated with
the philosophy and practice of aikido.  Since the word "aikido"
means something like "the way of harmony with KI," it is hardly
surprising that many aikidoka are interested in understanding just
what KI is supposed to be.  Etymologically, the word "KI" derives
from the Chinese "chi."  In Chinese philosophy, chi was originally
supposed to be that which differentiated living and non-living
things.  But as Chinese philosophy developed, the concept of chi
took on a wider and wider range of meanings and applications.  On
some views, chi was held to be the most basic "stuff" out of which
all things were made.  The differences between things depended not
on some things having chi and others not, but rather on a principle
(li, Japanese = RI) which determined how the chi was organized and
functioned (the view here bears some similarity to the ancient
Greek matter-form metaphysic).
     Modern aikidoka are less concerned with the historiography of
the concept of KI than with the question of whether or not the term
"KI" denotes anything real, and, if so, just what it does denote. 
There have been some attempts to demonstrate the objective
existence of KI as a kind of "energy" or "stuff" that flows within
the body (especially along certain channels, called "meridians"). 
So far, however, there have been no reputable studied published in
peer-reviewed scientific journals that substantiate such claims. 
This does not, of course, settle the question decisively against
the existence of KI, but, just yet, the evidence does not support
existence claims for KI.
     There are a number of aikidoka who claim to be able to
demonstrate the (objective) existence of KI by performing various
sorts of feats.  One such feat, which is very popular, is the so-
called "unbendable arm."  In this exercise, one person, A, extends
her arm, while another person, B, tries to bend the arm.  First,
A makes a fist and tightens the muscles in her arm.  B is usually
able to bend the arm.  Next, A relaxes her arm (but leaves it
extended) and "extends KI" (since "extending KI" is not something
most newcomers to aikido know precisely how to do, A is often
simply advised to think of her arm as a fire-hose gushing water,
or some such similar metaphor).  This time, B finds it (far) more
difficult to bend the arm.  The conclusion is supposed to be that
it is the force/activity of KI that accounts for the difference. 
However, there are alternative explanations expressible within the
vocabulary or scope of physics (or, perhaps, psychology) that are
fully capable of accounting for the phenomenon here.  In addition,
the fact that it is difficult to filter out the biases and
expectations of the participants in such "experiments" makes it all
the more questionable whether they provide reliable evidence for
the objective existence of KI.
     Not all aikidoka believe that KI is a kind of "stuff" or
"energy."  For some aikidoka, KI is an expedient concept -- a
blanket-concept which covers intentions, momentum, will, and
attention.  If one eschews the view that KI is a stuff that can
literally be extended, to extend KI is to adopt a physically and
psychologically positive bearing.  This maximizes the efficiency
and adaptability of one's movement, resulting in stronger technique
and a feeling of affirmation both of oneself and one's partner.
     Irrespective of whether one chooses to take a realist or an
anti-realist stance with respect to the objective existence of KI,
there can be little doubt that there is more to aikido than the
mere physical manipulation of another person's body.  Aikido
requires a sensitivity to such diverse variables as timing,
momentum, balance, the speed and power of an attack, and especially
to the psychological state of one's partner (or of an attacker).
     In addition, to the extent that aikido is not a system for
gaining physical control over others, but rather a vehicle for
self-improvement (or even enlightenment (see SATORI)), there can
be little doubt that cultivation of a positive physical and
psychological bearing is an important part of aikido.  Again, one
may or may not wish to describe the cultivation of this positive
bearing in terms of KI.
 
                               Etiquette

     Proper observance of etiquette is as much a part of your
training as is learning techniques.  Please take the following
guidelines seriously.

     1. When entering or leaving the dojo, it is proper to bow in
the direction of O-sensei's picture, the kamiza, or the front of
the dojo.  You should also bow when entering or leaving the mat.
     2. No shoes on the mat.
     3. Be on time for class.  Students should be lined up and
seated in seiza approximately 3-5 minutes BEFORE the official start
of class.  If you do happen to arrive late, sit quietly in seiza
on the edge of the mat until the instructor grants permission to
join practice.
     4. If you should have to leave the mat or dojo for any reason
during class, approach the instructor and ask permission.
     5. Avoid sitting on the mat with your back to the picture of
O-sensei or the kamiza.  Also, do not lean against the walls or sit
with your legs stretched out.  (Either sit in seiza or cross-
legged.)
     6. Remove watches, rings and other jewelry before practice.
     7. Do not bring food, gum, or beverages with you into the
dojo.
     8. Please keep your finger and toe nails cut short.
     9. Please keep talking during class to a minimum.  What
conversation there is should be restricted to one topic -- Aikido.
     10. If you are having trouble with a technique, do not shout
across the room to the instructor for help.  First, try to figure
the technique out by watching others.  If you still have trouble,
approach the instructor at a convenient moment and ask for help.
     11. Carry out the directives of the instructor PROMPTLY.  Do
not keep the rest of the class waiting for you!
     12. Do not engage in rough-housing or needless contests of
strength during class.
     13. Keep your training uniform clean, in good shape, and free
of offensive odors.
     14. Please pay your membership dues promptly.  If, for any
reason, you are unable to pay your dues on time, talk with the
person in charge of dues collection.  Sometimes special rates are
available for those experiencing financial hardship.
     15. Do not change your clothes on the mat.
     16. Remember that you are here to learn, and not to gratify
your ego.  An attitude of receptivity and humility (though not
obsequiousness) is therefore advised.
     17. Preserve common-sense standards of decency and respect at
all times.
 
                     Basic Aikido Vocabulary

AGATSU = "Self victory."  According to the founder, true victory
(MASAKATSU) is the victory one achieves over oneself (AGATSU). 
Thus one of the founder's "slogans" was MASAKATSU AGATSU -- "The
true victory of self-mastery."

AIKIDO = The word "aikido" is made up of three Japanese characters:
AI - harmony, KI - spirit, mind, or universal energy, DO - the Way. 
Thus aikido is "the Way of Harmony with Universal Energy." 
However, AIKI may also be interpreted as "accommodation to
circumstances."  This latter interpretation is somewhat non-
standard, but it avoids certain undesirable metaphysical
commitments and also epitomizes quite well both the physical and
psychological facets of aikido.

AIKIDOKA = A practitioner of aikido.

AIKIKAI = "Aiki association."  A term used to designate the
organization created by the founder for the dissemination of
aikido.

AI HANMI = Mutual stance where UKE and NAGE each have the same foot
forward (right-right, left-left).

AI NUKE = "Mutual escape."  An outcome of a duel where each
participant escapes harm.  This corresponds to the ideal of aikido
according to which a conflict is resolved without injury to any
party involved.

AI UCHI = "Mutual kill."  An outcome of a duel where each
participant kills the other.  In classical Japanese swordmanship,
practitioners were often encouraged to enter a duel with the goal
of achieving at least an AI UCHI.  The resolution to win the duel
even at the cost of one's own life was thought to aid in
cultivating an attitude of single-minded focus on the task of
cutting down one's opponent.  This single-minded focus is
exemplified in aikido in the technique, IKKYO, where one enters
into an attacker's range in order to effect the technique.

ASHI SABAKI = Footwork.  Proper footwork is essential in aikido for
developing strong balance and for facilitating ease of movement.

ATEMI = (lit. Striking the Body) Strike directed at the attacker
for purposes of unbalancing or distraction.  Atemi is often vital
for bypassing or "short-circuiting" an attacker's natural responses
to aikido techniques.  The first thing most people will do when
they feel their body being manipulated in an unfamiliar way is to
retract their limbs and drop their center of mass down and away
from the person performing the technique.  By judicious application
of atemi, it is possible to create a "window of opportunity" in the
attacker's natural defenses, facilitating the application of an
aikido technique.

BOKKEN = BOKUTO = Wooden sword.  Many aikido movements are derived
from traditional Japanese fencing.  In advanced practice, weapons
such as the BOKKEN are used in learning subtleties of certain
movements, the relationships obtaining between armed and unarmed
techniques, defenses against weapons, and the like.

BUDO = "Martial way."  The Japanese character for "BU" (martial)
is derived from characters meaning "stop" and (a weapon like a)
"halberd."  In conjunction, then, "BU" may have the connotation "to
stop the halberd."  In aikido, there is an assumption that the best
way to prevent violent conflict is to emphasize the cultivation of
individual character.  The way (DO) of AIKI is thus equivalent to
the way of BU, taken in this sense of preventing or avoiding
violence so far as possible.

CHOKUSEN = Direct.  Thus CHOKUSEN NO IRIMI = direct entry.

CHUDAN = "Middle position."  Thus CHUDAN NO KAMAE = a stance
characterized by having one's hands/sword in a central position
with respect to one's body.

CHUSHIN = Center.  Especially, the center of one's movement or
balance.

DAN = Black belt rank.  In IAF aikido, the highest rank it is now
possible to obtain is 9th dan.  There are some aikidoists who hold
ranks of 10th dan.  These ranks were awarded by the founder prior
to his death, and cannot be rescinded.  White belt ranks are called
KYU ranks.

DO = Way/path.  The Japanese character for "DO" is the same as the
Chinese character for Tao (as in "Taoism").  In aikiDO, the
connotation is that of a way of attaining enlightenment or a way
of improving one's character through aiki.

DOJO = Literally "place of the Way."  Also "place of
enlightenment."  The place where we practice aikido.  Traditional
etiquette prescribes bowing in the direction of the shrine (KAMIZA)
or the designated front of the dojo (SHOMEN) whenever entering or
leaving the dojo.

DOJO CHO = The head of the dojo.  A title.  Currently, Moriteru
Ueshiba (grandson of the founder) is DOJO CHO at World Aikido
Headquarters ("HOMBU DOJO") in Tokyo, Japan.

DOMO ARIGATO GOZAIMASHITA = Japanese for "thank you very much." 
At the end of each class, it is proper to bow and thank the
instructor and those with whom you've trained.

DOSHU = Head of the way (currently Kisshomaru Ueshiba, son of
aikido's founder, Morihei Ueshiba).  The highest official authority
in IAF aikido.

ENGI = (Inter)dependent origination (Sanskrit = pratitya samutpada).
In Buddhist philosophy, phenomena have no unchanging essences. 
Rather, they originate and exist only in virtue of material and
causal conditions.  Without these material and causal conditions,
there would be no phenomena.  Furthermore, since the material and
causal conditions upon which all phenomena depend are continually
in flux, phenomena themselves are one and all impermanent.  Since
whatever is impermanent and dependent for existence on conditions
has no absolute status (or is not absolutely real), it follows that
phenomena (what are ordinarily called "things") are have no
absolute or independent existential status, i.e., they are empty. 
To cultivate a cognitive state in which the empty status of things
is manifest is to realize or attain enlightenment.  The realization
of enlightenment, in turn, confers a degree of cognitive freedom
and spontaneity which, among other (and arguably more important)
benefits, facilitates the performance of martial techniques in
response to rapidly changing circumstances. (see KU)

FUDO SHIN = "Immovable mind."  A state of mental equanimity or
imperturbability.  The mind, in this state, is calm and
undistracted (metaphorically, therefore, "immovable").  FUDO MYO
is a Buddhist guardian deity who carries a sword in one hand (to
destroy enemies of the Buddhist doctrine), and a rope in the other
(to rescue sentient beings from the pit of delusion, or from
Buddhist hell-states).  He therefore embodies the two-fold Buddhist
ideal of wisdom (the sword) and compassion (the rope).  To
cultivate FUDO SHIN is thus to cultivate a mind which can
accomodate itself to changing circumstances without compromise of
ethical principles.

FUKUSHIDOIN = A formal title whose connotation is something
approximating "assistant instructor."

FURI KABURI = Sword-raising movement.  This movement in found
especially in IKKYO, IRIMI-NAGE, and SHIHO-NAGE.

GEDAN = Lower position.  GEDAN NO KAMAE is thus a stance with the
hands or a weapon held in a lower position.

GI (DO GI) (KEIKO GI) = Training costume.  Either judo-style or
karate-style GI are acceptable in most DOJO, but they must be white
and cotton. (No black satin GI with embroidered dragons.  Please.)

GYAKU HANMI = Opposing stance (if UKE has the right foot forward,
NAGE has the left foot forward, if UKE has the left foot forward,
NAGE has the right foot forward).

HAKAMA = Divided skirt usually worn by black-belt ranks.  In some
DOJO, the HAKAMA is also worn by women of all ranks, and in some
DOJO by all practitioners.

HANMI = Triangular stance.  Most often aikido techniques are
practiced with UKE and NAGE in pre-determined stances.  This is to
facilitate learning the techniques and certain principles of
positioning with respect to an attack.  At higher levels, specific
HANMI cease to be of much importance.

HANMI HANDACHI = Position with NAGE sitting, UKE standing. 
Training in HANMI HANDACHI WAZA is a good way of practicing
techniques as though with a significantly larger/taller opponent. 
This type of training also emphasizes movement from one's center
of mass (HARA).

HAPPO = 8 directions; as in HAPPO-UNDO (8 direction exercise) or
HAPPO-GIRI (8 direction cutting with the sword).  The connotation
here is really movement in all directions.  In aikido, one must be
prepared to turn in any direction in an instant.

HARA = One's center of mass, located about 2" below the navel. 
Traditionally this was thought to be the location of the
spirit/mind/(source of KI).  Aikido techniques should be executed
as much as possible from or through one's HARA.

HASSO NO KAMAE = "Figure-eight" stance.  The figure eight does not
correspond to the arabic numeral "8", but rather to the
Chinese/Japanese character which looks more like the roof of a
house.  In HASSO NO KAMAE, the sword is held up beside one's head,
so that the elbows spread down and out from the sword in a pattern
resembling this figure-eight character.

HENKA WAZA = Varied technique.  Especially beginning one technique
and changing to another in mid-execution.  Ex. beginning IKKYO but
changing to IRIMI-NAGE.

HOMBU DOJO = A term used to refer to the central dojo of an
organization.  Thus this usually designates Aikido World
Headquarters. (see AIKIKAI)

HIDARI = Left.

IRIMI = (lit. "Entering the Body") Entering movement.  Many
aikidoists think that the IRIMI movement expresses the very essence
of aikido.  The idea behind IRIMI is to place oneself in relation
to an attacker in such a way that the attacker is unable to
continue to attack effectively, and in such a way that one is able
to control effectively the attacker's balance.  (See SHIKAKU).

JINJA = A (shinto) shrine.  There is an AIKI JINJA located in
Iwama, Ibaraki prefecture, Japan.

JIYU WAZA = Free-style practice of techniques.  This usually
involves more than one attacker who may attack NAGE in any way
desired.

JO = Wooden staff about 4'-5' in length.  The JO originated as a
walking stick.  It is unclear how it became incorporated into
aikido.  Many JO movements come from traditional Japanese spear-
fighting, others may have come from jo-jutsu, but many seem to have
been innovated by the founder.  The JO is usually used in advanced
practice.

JODAN = Upper position.  JODAN NO KAMAE is thus a stance with the
hands or a weapon held in a high position.

KACHIHAYABI = "Victory at the speed of sunlight."  According to the
founder, when one has acheived total self-mastery (AGATSU) and
perfect accord with the fundamental principles governing the
universe (especially principles covering ethical interaction), one
will have the power of the entire universe at one's disposal, there
no longer being any real difference between oneself and the
universe.  At this stage of spiritual advancement, victory is
instantaneous.  The very intention of an attacker to perpetrate an
act of violence breaks harmony with the fundamental principles of
the universe, and no one can compete successfully against such
principles.  Also, the expression of the fundamental principles of
the universe in human life is love (AI), and love, according to the
founder, has no enemies.  Having no enemies, one has no need to
fight, and thus always emerges victorious. (see AGATSU and
MASAKATSU)

KAESHI WAZA = Technique reversal. (UKE becomes NAGE and vice-
versa).  This is usually a very advanced form of practice.  KAESHI
WAZA practice helps to instill a sensitivity to shifts in
resistance or direction in the movements of one's partner. 
Training so as to anticipate and prevent the application of KAESHI
WAZA against one's own techniques greatly sharpens aikido skills.

KAISO =  A title.  The founder of aikido (i.e., Morihei Ueshiba).

KAMAE = A posture or stance either with or without a weapon.  KAMAE
may also connote proper distance (MA AI) with respect to one's
partner.  Although "KAMAE" generally refers to a physical stance,
there is an important prallel in aikido between one's physical and
one's psychological bearing.  Adopting a strong physical stance
helps to promote the correlative adoption of a strong psychological
attitude.  It is important to try so far as possible to maintain
a positive and strong mental bearing in aikido.

KAMI = A divinity, living force, or spirit.  According to SHINTO,
the natural world is full of KAMI, which are often sensitive or
responsive to the actions of human beings.

KAMIZA = A small shrine, especially in an aikido, generally located
the the front of the dojo, and often housing a picture of the
founder, or some calligraphy.  One generally bows in the direction
of the KAMIZA when entering or leaving the dojo, or the mat.

KANSETSU WAZA = Joint manipulation techniques.

KATA = A "form" or prescribed pattern of movement, especially with
the JO in aikido.  (But also "shoulder.")

KATAME WAZA = "Hold-down" (pinning) techniques.

KATANA = What is vulgarly called a "samurai sword."

KATSU JIN KEN = "The sword that saves life."  As Japanese
swordsmanship became more and more influenced by Buddhism
(especially Zen Buddhism) and Taoism, practitioners became
increasingly interested in incorporating ethical principles into
their discipline.  The consumate master of sworsmanship, according
to some such practitioners, should be able not only to use the
sword to kill, but also to save life.  The concept of KATSU JIN KEN
found some explicit application in the development of techniques
which would use non-cutting parts of the sword to strike or control
one's opponent, rather than to kill him/her.  The influence of some
of these techniques can sometimes be seen in aikido.  Other
techniques were developed by which an unarmed person (or a person
unwilling to draw a weapon) could disarm an attacker.  These
techniques are frequently practiced in aikido. (see SETSU NIN TO)

KEIKO = Training.  The only secret to success in aikido.

KEN = Sword.

KENSHO = Enlightenment.  (see MOKUSO and SATORI)

KI = Mind. Spirit. Energy. Vital-force. Intention. (Chinese = chi)
For many Aikidoka, the primary goal of training in aikido is to
learn how to "extend" KI, or to learn how to control or redirect
the KI of others.  There are both "realist" and anti-realist
interpretations of KI.  The KI-realist takes KI to be, literally,
a kind of "stuff," "energy," or life-force which flows within the
body.  Developing or increasing one's own KI, according to the KI-
realist, thus confers upon the aikidoka greater power and control
over his/her own body, and may also have the added benefits of
improved health and longevity. According to the KI-anti-realist,
KI is a concept which covers a wide range of psycho-physical
phenomena, but which does not denote any objectively existing
"energy" or "stuff."  The KI-anti-realist believes, for example,
that to "extend KI" is just to adopt a certain kind of positive
psychological disposition and to correlate that psychological
dispositon with just the right combination of balance, relaxation,
and judicious application of physical force.  Since the description
"extend KI" is somewhat more manageable, the concept of KI has a
class of well-defined uses for the KI-anti-realist, but does not
carry with it any ontological commitments beyond the scope of
mainstream scientific theories.

KIAI = A shout delivered for the purpose of focussing all of one's
energy into a single movement.  Even when audible KIAI are absent,
one should try to preserve the feeling of KIAI at certain crucial
points within aikido techniques.

KIHON = (Something which is) fundamental.  There are often many
seemingly very different ways of performing the same technique in
aikido.  To see beneath the surface features of the technique and
grasp the core common is to comprehend the KIHON.

KI MUSUBI = KI NO MUSUBI = Literally "knotting/tying-up KI".  The
act/process of matching one's partner's movement/intention at its
inception, and maintaining a connection to one's partner throughout
the application of an aikido technique.  Proper KI MUSUBI requires
a mind that is clear, flexible, and attentive. (see SETSUZOKU)

KOHAI = A student junior to oneself.

KOKORO = "Heart or mind."  Japanese folk psychology does not
distinguish clearly between the seat of intellect and the seat of
emotion as does Western folk psychology.

KOKYU = Breath.  Part of aikido is the development of "KOKYU
RYOKU", or "breath power."  This is the coordination of breath with
movement.  A prosaic example:  When lifting a heavy object, it is
generally easier when breathing out.  Also breath control may
facilitate greater concentration and the elimination of stress. 
In many traditional forms of meditation, focus on the breath is
used as a method for developing heightened concentration or mental
equanimity.  This is also the case in aikido.  A number of
exercises in aikido are called "KOKYU HO," or "breath exercises." 
These exercises are meant to help one develop KOKYU RYOKU.

KOTODAMA = A practice of intoning various sounds (phonetic
components of the Japanese language) for the purpose of producing
mystical states.  The founder of aikido was greatly interested in
Shinto and Neo-shinto mystical practices, and he incorporated a
number of them into his personal aikido practice.

KU = Emptiness.  According to Buddhism, the fundamental character
of things is absence (or emptiness) of individual unchanging
essences.  The realization of the essencelessness of things is what
permits the cultivation of psychological non-attachment, and thus
cognitive equanimity.  The direct realization of (or experience of
insight into) emptiness is enlightenment.  This shows up in aikido
in the ideal of developing a state of cognitive openness, permiting
one to respond immediately and intuitively to changing
circumstances (see MOKUSO).

KUMIJO = JO matching exercise (partner practice).

KUMITACHI = Sword matching exercise (partner practice).

KUZUSHI = The principle of destroying one's partner's balance.  In
aikido, a technique cannot be properly applied unless one first
unbalances one's partner.  To achieve proper KUZUSHI, in aikido,
one should rely primarily on position and timing, rather than
merely on physical force.

KYU = White belt rank. (Or any rank below SHODAN)

MA AI = Proper distancing or timing with respect to one's partner. 
Since aikido techniques always vary according to circumstances, it
is important to understand how differences in initial position
affect the timing and application of techniques.

MAE = Front.  Thus MAE UKEMI = "forward fall/roll".

MASAKATSU = "True victory." (see AGATSU and KACHIHAYABI)

MIGI = Right.

MISOGI = Ritual purification.  Aikido training may be looked upon
as a means of purifying oneself; eliminating defiling
characteristics from one's mind or personality.  Although there are
some specific exercises for MISOGI practice, such as breathing
exercises, in point of fact, every aspect of aikido training may
be looked upon as MISOGI.  This, however, is a matter of one's
attitude or approach to training, rather than an objective feature
of the training itself.

MOKUSO = Meditation.  Practice often begins or ends with a brief
period of meditation.  The purpose of meditation is to clear one's
mind and to develop cognitive equanimity.  Perhaps more
importantly, meditation is an opportunity to become aware of
conditioned patterns of thought and behavior so that such patterns
can be modified, eliminated or more efficiently put to use.  In
addition, meditation may occasion experiences of insight into
various aspects of aikido (or, if one accepts certain buddhist
claims, into the very structure of reality).  Ideally, the sort of
cognitive awareness and focus that one cultivates in meditation
should carry over into the rest of one's practice, so that the
distinction between the "meditative mind" and the "normal mind"
collapses.

MUDANSHA = Students without black-belt ranking.

MUSHIN = Literally "no mind".  A state of cognitive awareness
characterized by the absence of discursive thought.  A state of
mind in which the mind acts/reacts without hypostatization of
concepts.  MUSHIN is often erroneously taken to be a state of mere
spontaneity.  Although spontaneity is a feature of MUSHIN, it is
not straightforwardly identical with it.  It might be said that
when in a state of MUSHIN, one is free to use concepts and
distinctions without being used by them.

NAGARE = Flowing.  One goal of aikido practice is to learn not to
oppose physical force with physical force.  Rather, one strives to
flow along with physical force, redirecting it to one's advantage.

NAGE = The thrower.

OBI = A belt.

OMOTE = "The front," thus, a class of movements in aikido in which
NAGE enters in front of UKE.

OMOTOKYO = One of the so-called "new-religions" of Japan.  OMOTOKYO
is a syncretic amalgam of Shintoism, Neo-Shinto mysticism,
Christianity, and Japanese folk religion.  The founder of aikido
was a devotee of OMOTOKYO, and incorporated some elements from it
into his aikido practice.  The founder insisted, however, that one
need not be a devotee of OMOTOKYO in order to study aikido or to
comprehend aikido's purpose.

ONEGAI SHIMASU = "I welcome you to train with me," or literally,
"I make a request."  This is said to one's partner when initiating
practice.

OSAE WAZA = Pinning techniques.

O-SENSEI = Literally, "Great Teacher," i.e., Morihei Ueshiba, the
founder of aikido.

RANDORI = Free-style "all-out" training.  Sometimes used as a
synonym for JIYU WAZA.  Although aikido techniques are usually
practiced with a single partner, it is important to keep in mind
the possibility that one may be attacked by multiple aggressors. 
Many of the body movements of aikido (TAI SABAKI) are meant to
facilitate defense against multiple attackers.

REIGI = Ettiquette.  Observance of proper ettiquette at all times
(but especially observance of proper DOJO ettiquette) is as much
a part of one's training as the practice of techniques. 
Observation of ettiquette indicates one's sincerety, one's
willingness to learn, and one's recognition of the rights and
interests of others.

SATORI = Enlightenment.  In Buddhism, enlightenment is
characterized by a direct realization or apprehension of the
absence of unchanging essences behind phenomena.  Rather, phenomena
are seen to be empty of such essences -- phenomena exist in
thoroughgoing interdependence (ENGI).  As characterized by the
founder of aikido, enlightenment consists in realizing a
fundamental unity between oneself and the (principles governing)
the universe.  The most important ethical principle the aikidoist
should gain insight into is that one should cultivate a spirit of
loving protection for all things. (see KU and SHINNYO)

SENSEI = Teacher.  It is usually considered proper to address the
instructor during practice as "Sensei" rather than by his/her name. 
If the instructor is a permanent instructor for one's DOJO or for
an organization, it is proper to address him/her as "Sensei" off
the mat as well.

SEIZA = Sitting on one's knees.  Sitting this way requires
acclimatization, but provides both a stable base and greater ease
of movement than sitting cross-legged.

SEMPAI = A student senior to oneself.

SETSU NIN TO = "The sword that kills."  Although this would seem
to indicate a purely negative concept, there is, in fact, a
positive connotation to this term.  Apart from the common
assumption that killing may sometimes be a "necessary evil" which
may serve to prevent an even greater evil, the concept of killing
has a wide variety of metaphorical applications.  One may, for
example, strive to "kill" such harmful character traits as
ignorance, selfishness, or (excessive) competitiveness.  Some
MISOGI sword exercises in aikido, for example, involve imagining
that each cut of the sword destroys some negative aspect of one's
personality.  In this way, SETSU NIN TO and KATSU JIN KEN coalesce.

SETSUZOKU = Connection.  Aikido techniques are generally rendered
more efficient by preserving a connection between one's center of
mass (HARA) and the outer limits of the movement, or between one's
own center of mass and that of one's partner.  Also, SETSUZOKU may
connote fluidity and continuity in technique.  On a psychological
level, SETSUZOKU may connote the relationship of action-response
that exists between oneself and one's partner, such that successful
performance of aikido techniques depends crucially upon timing
one's own actions and responses to accord with those of one's
partner.

SHIDOIN = A formal title meaning, approximately, "instructor."

SHIHAN = A  formal title meaning, approximately, "master
instructor."  A "teacher of teachers."

SHIKAKU = Literally "dead angle."  A position relative to one's
partner where it is difficult for him/her to (continue to) attack,
and from which it is relatively easy to control one's partner's
balance and movement.  The first phase of an aikido technique is
often to establish SHIKAKU.

SHIKKO = Samurai walking ("knee walking").  Shikko is very
important for developing a strong awareness of one's center of mass
(HARA).  It also develops strength in one's hips and legs.

SHINKENSHOBU =  Lit. "Duel with live swords."  This expresses the
attitude one should have about aikido training, i.e., one should
treat the practice session as though it were, in some respects, a
life-or-death duel with live swords.  In particular, one's
attention during aikido training should be single-mindedly focussed
on aikido, just as, during a life-or-death duel, one's attention
is entirely focussed on the duel.

SHINNYO = "Thusness" or "suchness."  A term commonly used in
Buddhist philosophy (and especially in Zen Buddhism) to denote the
character of things as they are experienced without filtering the
experiences through an overt conceptual framework.  There is some
question whether "pure" uninterpreted experience (independent of
all conceptualization/categorization) is possible given the
neurological/cognitive makeup of human beings.  However, SHINNYO
can also be taken to signify experience of things as empty of
individual essences (see "KU").

SHINTO = "The way of the gods."  The indigenous religion of Japan. 
The founder of aikido was deeply influenced by OMOTOKYO, a religion
largely grounded in SHINTO mysticism. (see KAMI)

SHODAN = First degree black belt.

SHOMEN = Front or top of head.  Also the designated front of a
DOJO.

SOTO = "Outside."  Thus, a class of aikido movements executed,
especially, outside the attacker's arm(s). (see UCHI)

SUBURI = Basic JO or BOKKEN practice in striking and thrusting.

SUKASHIWAZA = Techniques performed without allowing the attacker
to complete a grab or to initiate a strike.  Ideally, one should
be sensitive enough to the posture and movements of an attacker (or
would-be attacker) that the attack is neutralized before it is
fully executed.  A great deal of both physical and cognitive
training is required in order to attain this ideal.

SUKI = An opening or gap where one is vulnerable to attack or
application of a technique, or where one's technique is otherwise
flawed.  SUKI may be either physical or psychological.  One goal
of training is to be sensitive to SUKI within one's own movement
or position, as well as to detect SUKI in the movement or position
of one's partner.  Ideally, a master of aikido will have developed
his/her skill to such an extent that he/she no longer has any true
SUKI.

SUTEMI = Literally "to throw-away the body."  The attitude of
abandoning oneself to the execution of a technique (in judo, a
class of techniques where one sacrifices one's own balance/position
in order to throw one's partner).  (See AI UCHI).

SUWARI WAZA = Techniques executed with both UKE and NAGE in a
seated position.  These techniques have their historical origin (in
part) in the practice of requiring all samurai to sit and move
about on their knees while in the presence of a DAIMYO (feudal
lord).  In theory, this made it more difficult for anyone to attack
the DAIMYO.  But this was also a position in which one received
guests (not all of whom were always trustworthy).  In contemporary
aikido, SUWARI WAZA is important for learning to use one's hips and
legs.

TACHI = A type of Japanese sword (thus TACHI-TORI = sword-taking).
(Also "standing position").

TACHI WAZA = Standing techniques.

TAIJUTSU = "Body arts," i.e., unarmed practice.

TAI NO HENKO = TAI NO TENKAN = Basic blending practice involving
turning 180 degrees.

TAI SABAKI = Body movement.

TAKEMUSU AIKI =  A "slogan" of the founder's meaning "infinitely
generative martial art of aiki."  Thus, a synonym for aikido.  The
scope of aikido is not limited only to the standard, named
techniques one studies regularly in practice.  Rather, these
standard techniques serve as repositories of more fundamental
principles (KIHON).  Once one has internalized the KIHON, it is
possible to generate a virtually infinite variety of new aikido
techniques in accordance with novel conditions.

TANINSUGAKE = Training against multiple attackers, usually from
grabbing attacks.

TANTO = A dagger.

TEGATANA = "Hand sword", i.e. the edge of the hand.  Many aikido
movements emphasize extension and alignment "through" one's
tegatana.  Also, there are important similarities obtaining between
aikido sword techniques, and the principles of tegatana
application.

TENKAN = Turning movement, esp. turning the body 180 degrees. (see
TAI NO TENKAN)

TENSHIN = A movement where NAGE retreats 45 degrees away from the
attack (esp. to UKE's open side).

TSUKI = A punch or thrust (esp. an attack to the midsection).

UCHI = "Inside."  A class of techniques where NAGE moves,
especially, inside (under) the attacker's arm(s). (but also a
strike, e.g., SHOMEN UCHI)

UCHI DESHI = A live-in student.  A student who lives in a dojo and
devotes him/herself both to training and to the maintenence of the
dojo (and sometimes to personal service to the SENSEI of the dojo).

UESHIBA KISSHOMARU = The son of the founder of aikido and current
aikido DOSHU.

UESHIBA MORIHEI = The founder of aikido. (see O-SENSEI and KAISO).

UESHIBA MORITERU = The grandson of the founder and current DOJOCHO
at HOMBU DOJO.

UKE = Person being thrown (receiving the technique).  At high
levels of practice, the distinction between UKE and NAGE becomes
blurred.  In part, this is because it becomes unclear who initiates
the technique, and also because, from a certain perspective, UKE
and NAGE are thoroughly interdependent.

UKEMI = Literally "receiving [with/through] the body," thus, the
art of falling in response to a technique.  MAE UKEMI are front
roll-falls, USHIRO UKEMI are back roll-falls.  Ideally, one should
be able to execute UKEMI from any position and in any direction. 
The development of proper ukemi skills is just as important as the
development of throwing skills and is no less deserving of
attention and effort.  In the course of practicing UKEMI, one has
the opportunity to monitor the way one is being moved so as to gain
a clearer understanding of the principles of aikido techniques.  
Just as standard aikido techniques provide strategies for defending
against physical attacks, so does UKEMI practice provide strategies
for defending against falling (or even against the application of
an aikido or aikido-like technique!).

URA = "Rear."  A class of aikido techniques executed by moving
behind the attacker and turning.  Sometimes URA techniques are
called TENKAN (turning) techniques.

USHIRO = Backwards or behind, as in USHIRO UKEMI or falling
backwards.

WAZA = Techniques.  Although in aikido we have to practice specific
techniques, aikido as it might manifest itself in self-defense may
not resemble any particular, standard aikido technique.  This is
because aikido techniques encode strategies and types of movement
which are modified in accordance with changing conditions. (see
KIHON)

x-TORI (x-DORI) = Taking away x, e.g. TANTO-TORI (knife-taking).

YOKO = Side.

YOKOMEN = Side of the head.

YUDANSHA = Black belt holder (any rank).

ZANSHIN = Lit. "remaining mind/heart."  Even after an aikido
technique has been completed, one should remain in a balanced and
aware state.  ZANSHIN thus connotes "following through" in a
technique, as well as preservation of one's awareness so that one
is prepared to respond to additional attacks.

ZEN = A school or division of Buddhism characterized by techniques
designed to produce enlightenment.  In particular, Zen emphasizes
various sorts of meditative practices, which are supposed to lead
the practitioner to a direct insight into the fundamental character
of reality (see KU and MOKUSO).

ZORI = Sandals worn off the mat to help keep the mat clean!
 
                          Common Attacks

     KATATE TORI = One hand holding one hand.
     MOROTE TORI = Two hands holding one hand.
     KATA TORI = Shoulder hold.
     RYO KATA TORI = Grabbing both shoulders.
     RYOTE TORI = Two hands holding two hands.
     MUNE DORI = One or two hand lapel hold.
     HIJI TORI = Elbow grab.
     USHIRO TEKUBI TORI = Wrist grab from the back.
     USHIRO RYOTE TORI = As above from the back.
     USHIRO RYO KATA TORI = As above from the back.
     USHIRO KUBI SHIME = Rear choke.

     SHOMEN UCHI = Overhead strike to the head.
     YOKOMEN UCHI = Diagonal strike to the side of the head.
     TSUKI = Straight thrust (punch), esp. to the midsection.

Basic Techniques:

     IKKYO = OMOTE and URA (IRIMI and TENKAN)
     NIKYO = OMOTE and URA (IRIMI and TENKAN)
     SANKYO = OMOTE and URA (IRIMI and TENKAN)
     YONKYO = OMOTE and URA (IRIMI and TENKAN)
     GOKYO = OMOTE and URA (IRIMI and TENKAN)

Throws:

     IRIMI NAGE = Entering throw ("20 year" technique).
     JUJI NAGE = Arm entwining throw.
     KAITEN NAGE = Rotary throw.  UCHI and SOTO, OMOTE and URA
(IRIMI and TENKAN)
     KOKYU NAGE = Breath throws.
     KOSHI NAGE = Hip throw.
     KOTE GAESHI = Wrist turn-out.
     SHIHO NAGE = "Four direction" throw.
     SUMIOTOSHI = "Corner drop."  OMOTE and URA (IRIMI and TENKAN).
     TENCHI NAGE = "Heaven and earth" throw. OMOTE and URA (IRIMI
and TENKAN).
 
                          Pronunciation
     A = AArdvArk
     I = pIzza
     U = blUe
     E = somewhere between Echo and tAble
     O = bOne

Counting to 10 in Japanese:
     ICHI, NI, SAN, SHI (YON), GO, ROKU, SHICHI (NANA), HACHI, KYU
(KU), JU.


                   Saito Sensei's 20 JO SUBURI

TSUKI Series:
     1. CHOKU TSUKI
     2. KAESHI TSUKI
     3. USHIRO TSUKI
     4. TSUKI GEDAN GAESHI
     5. TSUKI JODAN GAESHI UCHI
UCHIKOMI Series:
     6. SHOMEN UCHIKOMI
     7. RENZOKU UCHIKOMI
     8. MENUCHI GEDAN GAESHI
     9. MENUCHI USHIRO TSUKI
     10. GYAKU YOKOMEN USHIRO TSUKI
KATATE Series:
     11. KATATE GEDAN GAESHI
     12. KATATE TOMA UCHI
     13. KATATE HACHI NO JI GAESHI
HASSO GAESHI Series:
     14. HASSO GAESHI UCHI
     15. HASSO GAESHI TSUKI
     16. HASSO GAESHI USHIRO TSUKI
     17. HASSO GAESHI USHIRO UCHI
     18. HASSO GAESHI USHIRO HARAI
NAGARE Series:
     19. (HIDARI) NAGARE GAESHI UCHI (usually left side only)
     20. (MIGI) NAGARE GAESHI TSUKI (usually right side only)
 
     The following are some of the founder's teachings concerning
the essence of aikido:

     Aikido is a manifestation of a way to reorder the world of
humanity as though everyone were of one family.  Its purpose is to
build a paradise right here on earth.

     Aikido is nothing but an expression of the spirit of Love for
all living things.

     It is important not to be concerned with thoughts of victory
and defeat.  Rather, you should let the KI of your thoughts and
feelings blend with the Universal.

     Aikido is not an art to fight with enemies and defeat them. 
It is a way to lead all human beings to live in harmony with each
other as though everyone were one family.  The secret of aikido is
to make yourself become one with the universe and to go along with
its natural movements.  One who has attained this secret holds the
universe in him/herself and can say, "I am the universe."

     If anyone tries to fight me, it means that s/he is going to
break harmony with the universe, because I am the universe.  At the
instant when s/he conceives the desire to fight with me, s/he is
defeated.

     Nonresistance is one of the principles of aikido.  Because
there is no resistance, you have won before even starting.  People
whose minds are evil or who enjoy fighting are defeated without a
fight.

     The secret of aikido is to cultivate a spirit of loving
protection for all things.

     I do not think badly of others when they treat me unkindly. 
Rather, I feel gratitude towards them for giving me the opportunity
to train myself to handle adversity.

     You should realize what the universe is and what you are
yourself.  To know yourself is to know the universe.

