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(Español) The Sporting Way of Kenji Tomiki by Paul Wildish

JORLOMA — Thu, 25 Nov 2010 18:40:13 +0000

1. Judo and Aikido

Kenji Tomiki came to his long and distinguished aikido career, like so many others of his generation from a solid and committed background in judo, stretching back to his days at elementary school in Akita Prefecture. Judo was the foundation of his early experience, providing a guiding philosophy and a consuming passion which followed him through his school-days to Tokyo’s Waseda University. It was through his membership of Waseda’s famous judo club, that he was introduced by his friend, Hidetaro Nishimura, to Morihei Ueshiba at a time when O Sensei was still developing and refining what we now call aikido.

Tomiki brought with him to this meeting an experience that had been shaped by that other giant of modern cognate budo, Jigoro Kano the founder of judo. Kano had brought about a profound change in the teaching and philosophy of budo training when he developed his synthesis of jujitsu, the Kodokan Judo. From what was essentially an exclusive, feudal and closed study, jealously guarded by the many classical ryu (schools), he brought a universality and openness. His concerns were not merely to provide a private way for self-improvement but to give this study a public face, with the expectation that the experience of judo would be of positive value to society as a whole. In this sense it had some of the characteristics of a movement concerned not only to preserve the values of past martial tditions, but to use them positively as a moral force in the present.

These ideas had been borne of the intellectual ferment of the Meiji period (1868-1912), following the forcing of Japan’s closed door by Commodore Perry and his American fleet. The consequences of this “rough wooing”, had brought about the collapse of the Shogunate and the restoration of the Emperor. The old ways and values of the Tokugawa Shogunate were subjected to a relentless assault, to be replaced by everything that was modern and of course Western. From clothes and furniture to railways and gunboats, Western civilization was adopted wholesale, often to the detriment of all that was valuable and enlightened in Japanese culture.

Ironically it was to be one such Westerner, an American from Harvard, that most influenced the young Kano to make sense of his own culture and to promote its moral values. Professor Fenellosa was then teaching at Tokyo’s nascent university where Kano was a student, a new man of the Meiji. Fenellosa, although primarily a lecturer in economics, had an extensive knowledge of art and aesthetics which he drew upon to alert the Japanese to what they may be losing in their drive towards becoming a modern power. Fenellosa’s inspiration led Kano to seek the means by which he could blend Western educational ideals with Japanese spiritual values to create a new social movement from the old budo schools through his Kodokan Judo.

The young Waseda man, Kenji Tomiki was to receive these ideas at first hand when he became a student of Kano’s at the Kodokan. In an interview conducted at Waseda University in 1974, Tomiki said this of Kano’s work; “though he (Kano) certainly modernized the jujitsu technique, in keeping with the tempo of the times, the evaluation of their worth was also altered.” In the past Tomiki suggested the emphasis had been on practical application in combat situations, either one to one or general warfare. Now however, training is not for the sake of fighting but rather to get to know one another better, to become friends, you may even call it the Courbertin Principle.” 1

The reference to Coubertin, the father of the modern Olympic movement, locates teachers such as Tomiki firmly in the emerging school of practice that came to believe that sportification (kyogika) – the conversion to competitive sport “is the best way to spread the outstanding points and benefits of budo to the world.” 2 These benefits are the spiritual values conferred by practice; an inward calm while remaining perfectly alert and responsive outwardly, together with Zen-yo, literally right use physically, psychologically and ethically. Sport, physical education and a healthy competitive framework are to be the means of transmission.

When the young Tomiki, already an accomplished judo player with a considerable reputation went to Ueshiba’s dojo he found a style of teaching that contrasted sharply with that of his mentor Kano. Where Kano was an educationalist and a populariser, Ueshiba was a starkly traditional sensei, teaching privately with a style based on the intuitive and the profound. Students came by introduction and invitation only and although his dojo at Ayabe had a reputation for toughness, earning the epithet ‘hell dojo’, his aims were primarily spiritual.

The intuitive teaching methods that Ueshiba employed were central to the traditions of the classical budo ryu, from which his system drew its inspiration and form. Where Kano was concerned to explain the essence of each technique and the judo principles that lay within; Ueshiba enjoined his pupils to learn naturally from within themselves. The practical character of this method was for Ueshiba to demonstrate his techniques, then invite his students to attempt to reproduce them without benefit of explanation or detail and then only after a long apprenticeship as uke. Tomiki at first found this difficult to comprehend, but his fascination with the effectiveness of Ueshiba’s techniques made him determined to learn all he could.

Tomiki graduated from Waseda University in 1927, with a degree in political science and entered graduate school to study for a master’s degree in economics. In the summer vacation of that year he spent a month a month at Ueshiba’s dojo in Ayabe, a practice he was to continue whenever opportunity afforded. Judo and aikido became twin passions which he saw as different faces of the same unity; that of classical jujitsu, a theme he was to develop in his own teaching.

After a brief period working for the Miyagi Prefectural Electric Co., Tomiki realized his ambition to work in education by joining the staff of Kakunodate Junior High School. He taught at this school in his home town for the next three years, continuing to travel to Tokyo each summer and winter vacations to train with Ueshiba and Kano. Here he also made a firm friend of one of his pupils, Hideo Ohba, who was to play an important part in the development of Tomiki’s interpretation of aikido.

In the spring of 1934, Tomiki resigned from Kakunodate Junior High School and returned to Tokyo set upon a new career in Manchuria, then under Japanese occupation. After two years of training and preparation, he was able to secure a position as a lecturer at the Daido Academy in Manchuria.

Tomiki had always received encouragement from Jigoro Kano with his aikido study, for far from being possessive or jealous of his students learning at the hands of other teachers, Kano saw only benefit for the Kodokan. The more comprehensive his students’ experience of budo, then the richer would be the collective knowledge of the Kodokan. From the earliest days of its foundation, Kano had welcomed budoka from all schools and styles in the hope of creating an academy for the research and preservation of Japan’s martial traditions.

Before Tomiki left for Manchuria, Kano was to reaffirm this support and set a problem for his young student to resolve. Judo, to enable practise as a sport, had limited the techniques used in competition to throws, certain kinds of joint-locks, strangles and chokes. Atemi waza, the techniques of attacking vital points and the more severe joint-locking techniques were practised as kata but not as randori (unstructured practise). Kano suggested to Tomiki that here was a challenge worthy of resolution – how to incorporate these atemi and kansetsu (joint-lock) techniques, broadly the techniques of aikido, into judo taiso (exercises).

Manchuria gave Tomiki the opportunity to develop his own interpretation of aiki technique and its relationship to judo. In 1938 he was transferred to the new Kenkoku University, where he was able to incorporate his aikido training into the regular P.E. curriculum for all students of judo and kendo. Tomiki hampered by lack of instructors in this task, took the opportunity to send for Hideo Ohba, now a 5th Dan, to help him train students and build a cadre of potential coaches for his emerging system.

In 1940, his work received recognition when he was invited to give a lecture at the Kodokan by the new Director, Jiro Nango. Tomiki was visiting Tokyo at the time with a Manchurian martial arts team. Keiji Fujisawa, the Kodokan manager acted as his uke, as Tomiki gave an impressive demonstration of aiki techniques, establishing the common relationships between judo and aikido.

Nango was not slow to see the importance of Tomiki’s work and its value to the Kodokan. In the summer of the following year, he set up a special research group, the Research Committee on Rikakutaisei Techniques, headed by Kunio Murakami. Rikakutaisei or techniques used when standing apart from ones opponents 3, as opposed to the grips on the jacket normally used in judo were to be researched to give judo greater depth as a martial art. Rikakutaisei would be employed against attacks using strikes, punches, kicks or some kind of weapon. The committee focussed chiefly on atemi, to knock down an opponent and kansetsu (joint-locking techniques, to control and neutralize an aggressor.

Each year until 1944, Tomiki came over from Manchuria to lecture and demonstrate to the committee, which consisted of the most prominent judoka of the day, including Nagaoka, Samura, Mifune and Iizuka. Undoubtedly his efforts played a major part in developing the Goshin-no-kata and other self-defence aspects of the Kodokan’s self-defence curriculum.

During this period Tomiki had come to another important conclusion that was to be a constant of his teaching, that kata should not be a matter of empty formula but a practical means to develop the ability of the student. Kata therefore expresses the principles of the art, be it judo or aikido, while randori is the dynamic application, unifying the system and preventing a separation of technique from reality.

At the same time as he was researching a teaching methodology for judo and aikido, he embarked on a thorough study of budo, concentrating in particular on the training methods employed in using the shinai, or bamboo sword. Anyone witnessing a randori session of a Tomiki school would not fail to see the influence that shinai training has had on footwork and timing.

Despite the war in China, Tomiki had been able to continue his work and grow in stature as a teacher of budo. In 1940, he was the first of Ueshiba’s students to receive the 8th Dan, when O Sensei adopted the kyu dan system for his aikido. Then again his work was to receive further recognition with the publication of his first book, A Systematic Study of Rikakutaisei Techniques in Judo, in the August of 1944.

War could not be ignored forever and the Japanese defeat in Manchuria turned Tomiki into a refugee fleeing from the advance of the Red Army. Escape eluded him and he was arrested by the Russians and interned in a prison camp for three long years on the shores of Lake Balkhash. Yet during these years, Tomiki’s spirit remained undaunted and he managed to put his knowledge of budo to good use during his internment. In a hostile environment with its share of privation and despair, he put together a system of exercises, based on judo, which he and his fellow prisoners could practice in the breaks between their labours.

These exercises were derived from fundamental elements of the vast technical structure of atemi (striking) and kansetsu (joint-locking) techniques, according to judo principles, and given broad expression in the form of powerful rhythms. 4 A theme that he was to explore when he came to formulate his own distinctive style of aikido.

On the 1 November 1948, released from his long imprisonment, he stepped ashore at Maizuru on the Japan Sea coast and made his way to his home town of Kakunodate. However even the attractions of a welcome homecoming could not hold him for long, and by the following year he was back at the Kodokan working for the rehabilitation of judo in the changed circumstances of post-war Japan.

Tomiki had returned home to find that his country was occupied by Allied troops and governed by the enigmatic figure of General MacArthur, the Supreme Commander for the Allied Powers (SCAP). His administration was charged with ensuring that Japan would never again be a threat to the power of the U.S.A. in the Pacific. To this end Japanese society was de-militarized and the power of the old samurai autocracy ended. The martial arts were seen by SCAP as being part of the process by which Japanese society had been harnessed to war and imbued with the militarist spirit. Accordingly, the practice of the martial arts was banned and the Japanese were encouraged to substitute modern Western sports in their stead.

The changes faced by Japan during the Allied occupation were not resented by all sections of Japanese society; on the contrary the trauma of Nagasaki and Hiroshima had awakened the pacific side of the Japanese spirit. New forces were surfacing, eager to bring Japan into line with the West and create a new democratic society without grandiose military ambitions.

Within the smaller world of the martial arts this new perspective also had its adherents; it was a road that had already been partly travelled by Kano and his Kodokan Judo. Tomiki was in the forefront of the effort to convince SCAP, that the martial arts recast with sporting characteristics, could be a positive rather than negative force in the modernization of Japanese society. Tomiki pursued his belief that the way forward for budo laid in sporting development at the Kodokan, publishing a treatise, Judo as a new form of Physical Education, which appeared serially in the journal Judo in the 1949 September to December issues, setting out his views at length.

That same year saw the beginning of Tomiki’s long and fruitful association with the prestigious, Waseda University, when he joined the Physical Education Department as a part-time lecturer. Physical Education had been made a compulsory subject in theë new post-war university system, and has played no small part in turning universities into power-houses for the development of modern budo. At the same time he continued his work for the Kodokan watching over its administration and in 1950 becoming permanent manager of the newly formed All Japan Judo Federation.

Tomiki’s association with Waseda, was to mark a turning point in his life, for it was at this university he developed his own distinctive style of aikido, the Aikido Kyogi (Sports Aikido), provoking a schism in the world of aikido.

2.Waseda

In April 1951, Kenji Tomiki became a full-time lecturer at Waseda University and was at the same time given charge of the Judo Club. Under his leadership the students began to study techniques for use in the rikakutaisei or separate standing position, as well as the more usual grappling forms. These rikakutaisei techniques he had developed in Manchuria during the Second World War, based on the aikido he had learned from Ueshiba Sensei. The following year he extended his ideas and began to teach a practical course which he termed judo taiso (judo exercises). At first this course was for women only but ¸by 1953 it was also opened to men, both sexes practising together. Tomiki taught this course based on the ideas he had evolved from his experience of both judo and aikido, to men and women at Waseda for the next eight years. Finally in March 1960, the name of the course was changed to Aikido and the first step towards a distinct ryuha or formalised sub-tradition was made.

Shoichi Teramoto, one of the leading members of the Waseda Judobu during this period, recalls that Tomiki was already teaching a basic 12 aikido kata and had established a methodology which sought to take the risk out of practising the potentially dangerous techniques of aiki jutsu.

For those of us whose experience of budo has been framed by the separateness of what Donn Draeger termed the modern cognate disciplines, Tomiki’s interchange of the terms judo and aikido may appear confusing. Today we practice very precise disciplines conveniently labelled judo, karate, kendo and aikido. Tomiki began his practice within a tradition of budo where the lines and distinctions were less clearly drawn. Judo and aikido were part of a unity that had common origins in the classical forms of Japanese budo and were only distinguished by their application.

Application in this context refers to kamae (posture or stance) and ma-ai (distancing – the distance between two opponents). What we have come to understand as judo primarily concerns itself with close grappling techniques which can be applied from the ground or from a standing posture. Aikido on the other hand is applied when taking posture apart, either standing or from a kneeling position. Grappling, involving a strenuous fight for holds would normally play no part in the application of aikido techniques. These are obviously broad generalisations but for Tomiki they were the basis for his classification of classical jujitsu. (See Aikido Review 3)

As a professor of physical education, charged with teaching and communicating judo and aikido skills to students over what was essentially a short period of time (i.e. the four years of a university course); Tomiki was concerned to break down both disciplines to their fundamentals that they might be more easily understood as Nariyama Sensei has said, “to point out the shortest path up the mountain.”1

Part of this process was the adoption of a standard nomenclature for technique and a modern teaching methodology. Techniques were analysed and named according to the action taking place and which part of the body it affected. Instruction was progressive, as with judo, building from basic principles through their dynamic application and towards an understanding of the technical aspects of aikido.

Tomiki’s methods were in complete contrast to those of Ueshiba himself, who had taught intuitively, insisting that a student should not make great efforts, but relax and “learn naturally”. At each session, without fail, he (Ueshiba) would go through the whole range of techniques. This consisted of the elderly master throwing his young student or controlling him by applying pressure to his joints – without however one word of explanation about the techniques. 2

One of the major developments that Kano had made in the teaching of his Kodokan judo was the use of randori as a training method. Tomiki believed that randori (unstructured free-style exercise) could be successful in teaching aikido as experience had shown with judo. He wrote, “to beginners, a free-style exercise affords more interest and encouragement, enabling them to acquire ability for adaptation and to have confidence in themselves.” 3

Accordingly, Tomiki set about devising a system whereby randori could be used safely as an aikido training method. At Waseda he began to experiment, selecting fifteen basic techniques (later expanded to seventeen) which he felt constituted the nucleus of the art of aikido. Gradually a framework for aikido randori evolved, practiced either empty hand against empty hand in which the most successful technique wins, or empty hand against a knife (made from rubber). 4

In 1958, Tomiki began to research ways of introducing a competitive aspect to aikido, completing his work by 1961. At first his methods of teaching aikido were practiced exclusively at Waseda University, but with the publication of his book ‘Shin Aikido’ in 1963, which concentrated on his randori and competitive research, his ideas gained adherents.

Tomiki’s research was highly controversial and was met by criticisms and disapproval from the aikido establishment. Tomiki, at the request of Morihei Ueshiba had taken his theories back to the Aikikai Hombu to be examined and discussed by the senior yudansha. However the outcome was the rejection of his research by Ueshiba’s inner group of followers, who considered competition to be against their view of the spirit of aikido.

There has long been a controversy in Japan surrounding the question of kyogika or the “sportification” of the martial arts. It is an issue that has divided opinion in many arts, not only aikido. The Japanese Ministry of Education has been in the forefront of the drive to convert budo to sport, supported by educators such as Tomiki. Ranged against those in favour of kyogika are those that fear the introduction of a sporting element will dilute or distort the spiritual and human values implicit in the practice of budo.

Tomiki, on the contrary, held that the best principles of sport would support and enhance those values in a modern world where the connections between life and death, danger and struggle have become separated from budo. Bujutsu and the more peaceful budo have their philosophical and psychological roots in the violent and bloody history of feudal Japan, where personal combat was an ever present threat. To translate that psychology into a dojo and sustain the feeling that danger walks with practice and that death could be the outcome of combat is not easily supportable.

Tomiki believed that this element of danger – this sense of an adversary – could best be supplied by combating nature itself to build kiryoku, our spirit-power. For the enemy is within us, whether we run a 100 metres or throw the javelin, Ò…we challenge nature and objectify our own physical ability. 5 We compete against ourselves to find the best, in ourselves. Sport becomes the arena of struggle as once was the duel or the battlefield. In this sense the higher values of sport are close to the spirit of budo, if still distanced by philosophy and psychology.

The cruelty and viciousness of the old ways cannot be held up as an example in a modern world that is actively seeking peace; therefore these elements must be purged from budo, for there is no need to spread anything that is dangerous and cruel. Technique is filtered and restricted to remove, that part of budo which is simply cruelty to make possible its conversion to sport. For Tomiki sensei, the change to sport is the ultimate way of giving birth to a new art form. 6

This belief may not appeal to those who see themselves as a latter-day samurai, or cherish illusions that the modern arts they practice have the same combat reality as the bujutsu of 17th century Japan. Few of us have the time or the will to emulate figures from an older Japan such as Miyamoto Musashi, indeed if we did we would no doubt be spending a long time incarcerated in gaol and no doubt rightly so. We can on the other hand apply the effort of a Neil Adams or more modestly through hard renshu, a training of body and spirit, make that very best of ourselves. Surely an aim few can quarrel with.

In 1970, Tomiki retired from his professorship at Waseda University but not from his active commitment to his ideas for the growth of his aikido and in the same year this was demonstrated by the first All Japan Aikido University Championship, held in Tokyo. The same year saw the publication of his book Taikuto Budo (Physical Education and the Martial Arts), a condensed version of his work and research at Waseda.

His active promotion of sport aikido had won its adherents and strong bases of support lay in Waseda and other Tokyo universities, while his followers began to spread Tomiki’s methods throughout Japan. One such area of local strength was in the Kansai, where Nariyama sensei a close personal student of Tomiki was teaching in Osaka and at Tenri University, soon to play their part in the development of competitive aikido.

For a lesser man all this would be achievement enough but Tomiki was not ready to sit back on his laurels, instead he began to work tirelessly for the promotion of budo both by universal advocacy as Vice-President of the Japan Martial Arts Society and as an aikido innovator.

Kenji Tomiki had always respected his teacher Ueshiba and had fought hard to remain within the fold of the Aikikai Hombu, but in 1974 the break with his detractors became inevitable. Consequently, the Zen Nihon Aikido Kyokai (All Japan Aikido Association) was formed in that year to give shape to his ryu. This break with the Hombu was taken reluctantly, for Tomiki felt keenly the debt of obligation he owed Ueshiba for the teaching he had received. However, from 1953 when his ideas were examined and rejected by the traditionalists, Tomiki had come under increasing pressure. His students were refused recognition of their grades and his system challenged, leaving him no choice but to separate formally from the Aikikai. Tomiki’s sport philosophy in particular the introduction of the competitive formats, Tanto Randori and Toshu Randori had opened an ideological gulf between them. This can be distinguished by the emphasis placed by the two schools on the concept of ki.

Ueshiba saw ki as the embodiment of the creative life force of the universe. His aims for aikido developed over the years to become primarily spiritual, seeing the discipline of training as a path towards: the unification of the fundamental creative force, ki, permeating the universe, and the individual ki, inseparable from the breath-power of each person. 7 The basic dynamics of the universe are seen as supreme examples of ai, or harmony and affinity (cosmic love).Ó Aikido seeks to reflect this harmony in its techniques following the circular lines of movement that shape the universe offering a free flow of personal expression that offers no conflict with nature. 8

This religious philosophy is coupled with older concepts of ki that see it as a more practical and natural state. Interpreted as the ability to accomplish notable physical feats by summoning spiritual power, through mental concentration and controlled breathing. In the old schools of aiki-jutsu, this power would be used to dominate and defeat an opponent.

Great claims are made for the power of ki and the ability to use this force. Ueshiba’s life story is the source of many anecdotes that have invested the ‘Founder’ with a semi-divine status that in life he never sought. Tomiki saw these claims for the psychic areas of budo as the outer limits, and viewed them with some scepticism; seeing them as only possible under the life and death situations of real combat or as a result of dedication and study beyond the reach of the average student.

Tomiki always took the educators view, seeing aikido as an activity that could promote health and well-being by hard practice and application, leading towards social harmony through the shared effort of the dojo. Exaggerated claims for the ability to summon spiritual power were not part of his agenda. He said, “I for one take the normal point of view that education appropriate for the general public is correct and I think aikido should be something usual, or normal, as well.” 9

This view that aikido should be normal was central to his interpretation of technique and he believed that only those techniques that are applicable when the exponent is wearing ordinary clothes have any real validity. He often took pains to reinforce this view by often demonstrating his aikido, dressed in trousers and shirt rather than dogi and hakama. Certainly the Tomiki ryu has a directness that is closer to the older aiki-jutsu, seeking to encompass within his style a practical element of self-defence.

Tomiki believed that even within the general peaceful context of our daily living that there must be appropriate means of self-protection. Aikido should provide a means of defending oneself against the casual street violence and muggings of modern urban living that does not rely on counter aggression, or the excessive use of strength.

Self-defence should be a legitimate study; one encouraged and indeed provided for by government through the agency of the police. Therefore as society refuses to accept the responsibility for training its citizens to defend themselves, budo must fill the vacuum and take the initiative. Within the Tomiki ryu, self-defence is the vital third element, that combined with physical education and competitive sport provides the school’s rationale.

It should not be thought that these three elements exclude the philosophical or spiritual dimension from Tomiki’s thought or practice. The field for that study is the discipline of kata, where the traditional or koryu forms of Ueshiba’s aikido are practiced by students of the school. Geof Gleeson, in his book All About Judo suggests the importance accorded kata by Tomiki when he remembers that he used the analogy of prayer to describe the experience: “Tomiki would hold up both his hands, about a foot apart and say, here is you, and here is your opponent – or your god and you. Only when they have come together through the tension created in that space (and he would join his hands as if praying) and become one, can true mutual benefit, be achieved.” 10 Understanding and self-realisation – knowing one’s inner self – is brought about by the repetition of a clearly understood ritual performance.

Kata is practiced in the manner of Kodokan Judo, kendo or karate, gathered into thematic sequences of techniques. These traditional or Koryu No Kata were put together by Tomiki and his long standing friend and assistant Hideo Ohba. Ohba had met Tomiki, when he was teaching at the junior high school in his home town of Kakunodate in 1931. He became an ardent follower of Tomiki and had joined him in Manchuria in the pre-war years, assisting him in the teaching of judo and aikido. Later, when Tomiki returned to Japan and became a lecturer at Waseda and eventually a Professor, Ohba assisted him again.

There is no doubt that Kenji Tomiki placed great trust in Ohba, who was an accomplished budoka in his own right, holding senior dan ranking in a number of modern disciplines. Of the six Koryu No Kata practiced in the Tomiki ryu, Ohba made a direct and original contribution to at least five of them, attempting to keep the balance between aikido as a competitive system and aikido as an aesthetic discipline. This balance is important to Tomiki’s vision, for he saw the competitive element with the same eyes as his mentor Kano, as only a small part of a larger framework, which must not be allowed to dominate the whole study of budo.

3.The Shodokan

There comes a point in the life of any human organisation, be it a church, political party, international corporation or a school of aikido, when it must become more than the story of one man if it is to survive. Thus Tomiki’s story became interwoven with that of his students as the growing maturity of his school began to create its own tradition. Part of this process was ensuring that talent should be recognised and developed, to guarantee that the tradition should be a living one. It is in this way that a young man named Tetsuro Nariyama, came to play his part in Tomiki’s continued research of the competitive aspect for aikido.

Nariyama’s association with Professor Tomiki began in 1966 when he joined Kokushikan University Aikido club at that period when the Tomiki school was

beginning to develop a viable competitive format. As a gifted pupil and an outstanding competitor, he naturally came to the attention of Tomiki, who began to take an interest in him as future teacher of his school.

Such was Tomiki’s confidence in the young Nariyama that he began to act as his uke and assistant, accompanying Tomiki Sensei on lecture tours and demonstrations. It was as a result of a successful tour to Osaka, and the surrounding Kansai hinterland, made by Tomiki, Ohba and Nariyama in 1969, that another important undertaking for the school was begun.

This tour, with its demonstrations of randori kyogi aikido and the applications devised for defence against knife attacks made a great impression in the Kansai, particularly on Hirokazu Kobayashi Sensei, 8th Dan. Kobayashi Sensei, although a prominent teacher of the Aikikai Hombu style and well known in France and Italy, recognised the originality of Tomiki’s methods of randori and their potential within the Kansai universities. Unlike other teachers of the Hombu or traditional styles, Kobayashi was happy to encourage the growth of randori aikido. This mutual respect of styles led Kobayashi to ask Tomiki to send a teacher to Osaka, to introduce the randori system.

Accordingly in the late autumn of the same year Tomiki Sensei invited Nariyama to meet him at Beniya, a tea house in front of Odakyu Umedagaokakaeki Station, Tokyo. It was there that Tomiki delivered a bombshell to his young student by asking him to go to Osaka to study with Kobayashi Sensei and to introduce randori aikido as a full-time teacher of the Tomiki ryu! Nariyama later recounted the awesome responsibility he felt as a result of the trust that Shihan was placing in him.1

Naturally, for Nariyama, there could be no other answer to Shihan than yes, and he left to settle in Osaka early in 1970. By November, as a result of the strenuous efforts he had made, six Kansai universities were able to send competitors to the First All-Japan University Aikido Championships, held at Tokyo’s Okubo Sports (Kankan) Centre. This championship was to confirm the Tomiki school as a force in Japanese budo.

Retirement from Waseda had not resulted in the easing of Tomiki’s work for Japanese budo and in 1973 he accepted further responsibility when he became Vice-President of a prestigious Japanese Martial Arts society, which held annual symposiums on technical and historical matters relating to budo. For Tomiki this was an essential part of his work, complementing his day to day teaching and he enjoyed a reputation to match his practical skills as a master of aikido and judo, as a philosopher and historian of Japanese budo. This reputation led to him often being consulted by scholars and writers, including the late Donn Draeger, on matters of interpretation and accuracy. Today, this tradition of scholarship is still maintained within the school by the work of Fumiaki Shishida 7th Dan, a leading teacher of the style and an Assistant Professor at Waseda University.

Tomiki’s concern for budo as a whole was naturally matched by an untiring concern for aikido and of his own system in particular and by 1976 he was ready to embark on another important period in the development of randori kyogi aikido. For on March 28th of that year the Shodokan dojo was founded in Osaka, to serve as the Hombu of the Kansai region and another focus for Tomiki’s continuing research into the systemization of technique and the formulation of a modern teaching method.

The dojo was a modest twenty four mat affair, located above a garage in downtown Abenoku, near Showacho Station, yet from this small beginning a powerhouse for the growth of Randori Aikido was forged. With Tomiki Sensei as Kancho, dividing his time between Osaka and Tokyo and Nariyama in residence as Saiko Shihan of the Shodokan, with the assistance of Morikawa and others a powerful team was being formed to assist in the further development of the school.

In naming the dojo, Shodokan, Tomiki Sensei wished also to declare the philosophy that underlay his system, as his own teacher Jigoro Kano had in mind when he founded the Kodokan. As with all Japanese kanji, the characters express nuances beyond the literal but a ready translation would read; sho (open, receptive to understanding/enlightenment), do (way, path of study/life) and kan (place for study, school/institute).

Since his retirement from Waseda, Tomiki Shihan had been making regular monthly trips to Osaka, to teach and work on his training methods with Nariyama. With the foundation of the Shodokan, the opportunity was taken to experiment with these methods and to record them on film and in research papers, now kept at the dojo. The aim of these training procedures was to develop a progressive methodology for the acquisition of randori skills.

These practices would enable the student to build speed, timing and the ability to exploit the braking of balance, which are further refined through randori training itself. The student is led through drills that emphasise tsukuri (structuring), the preparatory action for attack where movement and the co-ordination of hands, arms and body combine to break an opponent’s balance. From tsukuri comes the opening for kaka, the actual execution of technique.

This method, Tsukuri No Renshu, provides the opportunity to practice structuring in a variety of situations for both atemi and kansetsu waza, from initial focus drills on through a combination of the structuring process and the technique, to exercises for speed and timing. These drills are then put together in Randori No Tsukuri, where tsukuri and kake are applied within set sequences, responding to the timing moments against; attack, retreat, preparation of attack and feinting.

Further exercises are used to simulate situations where kansetsu waza might be applied where the opponent is taking a grip and may be reacting by pulling or turning the arm. In concept these practices correspond to the uchi komi of judo and the one or two step sparring of karate. As a whole they form the basis of Kakari Geiko (light, free practice), where the tori is attacked by either an un-armed or knife (made of rubber) wielding adversary, who is thrown or controlled if the right conditions for tsukuri and kake exist.

Tomiki at the same time remodelled aspects of Kihon Kozo (base form training), to develop awareness of distance, ma-ai, eye contact, me tsuke and central alignment, chushin. Parts of this process are forms intended to emphasise a combination of body movement, tai sabaki, entering, irimi, structuring and technique.

In the Tomiki system, as developed at the Shodokan, Tsukuri No Renshu and Kihon Kozo provide the link between kata and randori, enabling the student to translate the techniques he has learnt into fluid, dynamic situations where his opponent cannot be counted upon to react in a prescribed or predictable manner. Randori practice attempts to give a reality to aikido that kata cannot impart on its own, however vigorously it is performed.

For Tomiki, kata is the principle and purpose of budo, while randori is the application of kata, unifying the system and preventing a separation of technique. The seventeen techniques of the Randori No Kata, chosen by Tomiki to represent a basic core of aikido, must be performed according to the same principles, either as kata or within randori. To perform them without this understanding is to make them an empty exercise without foundation in the reality that Tomiki sought for his aikido.

We must remind ourselves that Tomiki’s aikido is a modern budo with the characteristics of a sport, but unlike Western sports, retains the aims that extend beyond technical excellence or physical performance. Central to the understanding of randori is a philosophy of movement expressed in the concept of mu-shin mu-gamae. This understanding is spiritual, part of the psychology of the human mind and rooted in the Eastern belief that the body can often serve the spirit more ably than the intellect.

Mu-shin (no-mind-ness) therefore, is a state in which the mind lets go from itself, no longer seeing things as this and that-good and bad, right and wrong, gain and loss, life and death – all which must be seen as a oneness. Mu-shin is a mind undisturbed by effects of any kind, from which proceeds a flowing mind and body; making possible the performance of skilful technique without conscious efforts made to generate and sustain it. 2

The corollary of mu-shin is mu-gamae (no-posture-attitude-ness), the body adopting the posture or stance appropriate to any situation without that conscious direction of the mind. Mu-shin mu-gamae is the philosophy that expresses itself in shizentai, the natural posture from which the body in a state of relaxed alertness can seize the opportunity for tsukuri. Shizentai is both the outcome of randori and its necessary precondition; it is the lesson of Tomiki’s aikido.

By 1979, Tomiki was ready to present his up-dated research to the annual symposium of the Japanese Martial Arts, held on the 1st and 2nd of September at the University of Osaka Medical School. With the assistance of Nariyama and Shishida he lectured on competitive aikido, describing the principles of tsukuri as it relates to atemi waza.

Shortly after the meeting, Nariyama received a phone call from Tomiki Shihan in Tokyo. As he recalled, that night Shihan’s voice was very joyful and he said; Nariyama kun, this meeting was very successful and we should lecture on kansetsu waza next year. The training camp at Ayabe was very effective. Waseda’s students were amazed because they realised they can learn so much from the right kind of training. So I told them – through the training method create the best!” 3

Tomiki was well satisfied with achievements of 1979 and more than pleased with the contribution that Nariyama had made to the symposium in Osaka and to the Waseda students training camp in Ayabe. Next year he hoped to capitalise on this success, not only planning further seminars and demonstrations in Japan but visits to Britain, Australia, and the USA, where the Tomiki school has strong followings. Nariyama was to accompany him as his assistant and uke on these trips and both men looked forward to demonstrating the new training methods to the international associations.

Strong in mind and body, Professor Tomiki had worked tirelessly all his life for his vision of budo, all seemed set for the future when illness struck and cast a shadow over the end of year celebrations. On the 25th of December, 1979, Christmas Day, Tomiki Shihan died in a Tokyo hospital. His death was a loss, not only to aikido but to the whole budo community and he was mourned by his peers and his followers alike as one of the giants of the Japanese martial ways.

He left behind him a legacy, his school of aikido, which all who had followed and were close to him were determined to preserve and develop. Soon after Professor Tomiki’s death, his wife as guardian of this legacy, placed the responsibility for the leadership of the Zen Nihon Aikido Kyokai in the hands of his old friend and disciple, Hideo Ohba, 9th Dan.

Ohba Sensei continued to teach at Waseda and other Tokyo universities and despite his own failing health, made the regular monthly teaching visits to the Shodokan Hombu in Osaka, the continued vitality of the Tomiki school, was Ohba Sensei’s primary concern and he did not spare himself in his efforts to promote the work and philosophy of Professor Tomiki. Trips abroad to Britain and Australia and appearances in the BBC television documentary series “The Way of the Warrior” were all part of this arduous schedule.

From 1979 to February 2, 1986 Ohba watched over Tomiki’s aikido, finally succumbing to heart failure in Yokote Public Hospital, Yokote, Aikita Prefecture. He was 74 years of age and at the time of his death held a total of 25 dan ranks in what amounts to a litany of Japanese budo. Today his remains lie buried in Yokote, close to Tomiki Sensei, in the town where their long association first began.

With the death of Ohba Sensei, the succession has passed to a triumvirate of Riki Kogure 8th Dan, as Chief Executive Officer, Tetsuro Nariyama 8th Dan and Fumiaki Shishida 7th Dan, as Technical Directors under the supervision of Fusae Tomiki as Kancho still acting as guardian of her husbands legacy. Nariyama Sensei, as the only full-time teacher within the Tomiki school, has a position of great authority and responsibility and has made a major contribution to the growth of the Tomiki school. This contribution is not confined to Japan as his teaching in Tokyo and Osaka universities, but internationally. Tomiki school organisations in Australia, the UK, Switzerland, France and the USA, have hosted coaching seminars and training camps, where Nariyama has been introducing the training system used at the Shodokan and in the Japanese universities where the school is strong.

Nariyama’s latest contribution, in collaboration with Shishida Sensei, has been the publication of their book Aikido Kyoshitsu, “Aikido Classroom”. This book gives a comprehensive presentation of aikido in general, including a history of Daito Ryu Aiki Jujutsu, but is most valuable for detailing the elements of competitive aikido and the randori training system. With hundreds of photographs, it is a valuable guide to the Tomiki player despite the Japanese only text; one can only hope it will be translated into English and French soon.

Not the least of Nariyama’s efforts, to which the author of this article can personally testify, has been the help and guidance he has given to the growing number of Australian, American, British, Dutch, French and Swiss who have trained as his students at the Shodokan. All who have studied there have been impressed by his technical brilliance and the quality of his teaching and on their return have been seeking to introduce the Shodokan system in their own countries.

With the leadership and complementary talents of prominent high ranking students of Tomiki, such as Kogure, Nariyama and Shishida to provide the direction, the health and vitality of Tomiki Aikido seems assured. Professor Tomiki’s legacy has been the creation of a sophisticated blend of self-defence, physical education and sport; an aikido for our times, designed to appeal to both the eager competitor and the quiet practitioner alike.

Tomiki’s school, although not the largest, is one of the most prominent of the aikido schools that have developed since the death of Morihei Ueshiba, but claims no special place or monopoly of the truth. Tomiki and his followers have always been interested in promoting all aikido, whatever the allegiance, offering only by contradistinction a modernization of the art.

The Tomiki school looks forward to a period of expansion, which is heralded by the holding of its first International Festival of Tomiki Aikido in June of this year, where aikidoka from many countries will come together to train and compete. An expected outcome of this event will be the formation of an international body to promote Tomiki Aikido and serve as vehicle for the exchange of technical development and the organisation of competitive events. With such an organisation Tomiki’s aikido hopes to speak to the aikido community with a clear identity, yet respect the tradition from which it was formed. For as Nariyama and Shishida have said in their book Aikido Kyoshitsu:

“The most important thing today is that each school become moderate and make an effort towards harmony among them while respecting each other’s characteristics and originality. 4

Kenji Tomiki would have wanted it no other way.

SOURCES

1. JUDO AND AIKIDO

1. S. Pranin, (Interview with Professor Tomiki), AIKI NEWS, December 15, 1981.

2. S. Pranin, (Interview with Professor Tomiki), AIKI NEWS, January 15, 1982.

3. F. Shishida, WASEDA UNIVERSITY AIKIDO CLUB MAGAZINE, No 19, Feb. 1980.

4. F. Shishida, WASEDA UNIVERSITY AIKIDO CLUB MAGAZINE, No 19, Feb. 1980.

5. Interview with Nariyama Sensei, Shodokan, Osaka, conducted by Paul Wildish, 4.1.’85

6. Translation of notes from the All Japan Aikido Championship Programme, concerning Tomiki and the history of the school; by Toshiaki Takikawa and Paul Wildish.

7. Kenji Tomiki, Judo and Aikido, Japan Travel Bureau, Tokyo, 1956.

2. WASEDA

1 Interview with Nariyama sensei, by the writer, at the Shodokan, Osaka. 4.1.85

2 F.Shishida, Waseda Aikidobu Magazine, No 19, Feb. 1980

3 K.Tomiki, Judo & Aikido, Japan Travel Bureau, Tokyo 1956.

4 F.Shishida, Aikido, Heibonsha Encyclopaedia, (Trans. R.Dziubla

5 S.Pranin, Tomiki interview, AIKI NEWS, 15 Dec 1981

6 S.Pranin, Tomiki interview, AIKI NEWS, 8 Jan 1982

7 K.Ueshiba, The Spirit of Aikido, Tokyo 1984, Ch 1 p 15

8 D.Draeger, Modern Budo & Bujutsu, Weatherhill 1974, Ch 8 p 144

9 S.Pranin, Tomiki interview, AIKI NEWS, 8 Jan 1982

10 G.Gleeson, All About Judo, E.P. Publishing, Wakefield 1977, p 96

3.The Shodokan

1. Interview with T. Nariyama, by the author at the Shodokan, Osaka, 4.1.85.

2. G. Warner & D. Draeger, Japanese Swordsmanship, Weatherhill, 1982, pp 74-75.

3. Interview with T. Nariyama, by the author at the Shodokan, Osaka, 4.1.85.

4. F. Shishida & T. Nariyama, Aikido Kyoshitsu, Taishukan, Tokyo 1985, p 31

A tribute to Kenji Tomiki sensei and Hideo Oba sensei, by Dr. Ah Loi Lee

JORLOMA — Sun, 21 Nov 2010 09:36:19 +0000

After more than 46 years of practise and study I have decided to articulate my new and better understanding, and my admiration, on the genius of Kenji Tomiki Sensei 8^th Dan Judo, 8^th Dan Aikido and his trusted aide Hideo Oba Sensei, 8^th Dan Judo, 8^th Dan Aikido, in their development of Tomiki System of aikido. This will be of particular interest for those who have a desire to find out more about the Tomiki System of aikido than just the “follow me attitude “. If this System is followed studiously and diligently, paying attention to your own training/development, you will accept that there is no end and, with sheer admiration and respect, never stop.

UNSOKU

By this simple exercise of moving in eight directions, you have trained your body to move in any direction without thought. That is, you have instinctively balanced on your feet. You cannot deal with an opponent if you have to rebalance first, and thus be too late with your movement.

I have noticed that many practitioners do not pay enough attention to their own “oneness” of being in as perfect a “body/mind balance” as possible each time they do unsoku. My observation is that the following foot is always slower. Yes, at the start of the exercise it may be well timed but it then deteriorates probably due to lack of concentration.

TANDOKU UNDO

This consists of moving forwards, backwards, at angles, and hip turning. Having trained your footwork, you now learn to combine and coordinate hand/arm movements in time with foot work and keep in balance, firstly with same hand and foot (homo-lateral), then confusion as opposite hand and foot movements (cross-lateral) are introduced.

Again, many practitioners try to remember the sequence and then don’t continue to develop further this powerful basic training of aikido control of the opponent. Developing your tandoku undo practice progressively trains the practitioner into making circular movements, be they big or small, which are the essence of aikido.

UKEMI

There are only three basic ways to fall, backward without rolling right over as it is considered dangerous during randori practise, sideways and forward. Ukemi practice is not just to learn how to fall safely, which is very important, but also, by accepting the throws one can feel the power of the aikido techniques and try to produce that in your training. Most important of all, unless you can fall, your partner cannot practise their aikido techniques and since training is about having bodies to throw or control, it stands to reason that no one is going to be just fodder for you to practise on if it is not reciprocal.

I notice that this is the most difficult skill that stops many from continuing further. The more you practise this, the more supple and fitter you become and practitioners will also develop internal strength of their organs without realising it.

RANDORI-NO-KATA

As the name implies, this is the basic foundation for randori, a kind of free practice without set techniques or sequence. The randori-no-kata of 17 techniques has been subdivided into:

5 Atemi waza,
5 Kansetsu waza,
4 Tekubi waza,
3 Otoshi waza.

The descriptive names help to focus on the intent of the techniques.

Atemi implies a hit or strike but since we are practising aikido (harmony with your opponent) the hitting/slamming/punching is replaced with a controlled contact push/throwing feeling. This is extremely difficult to achieve. Atemi-waza throw someone on their back, either by a frontal, sideways or rear application of technique on uke. Without first controlling uke, by catching their hands, it is extremely difficult to apply technique, especially when they are attacking forwards and if your timing is out obviously with avoidance (tai sabaki), you will meet their incoming power and obviously get stopped in your tracks, unless you are bigger.

Timing the opponent’s footwork is of the essence here. When the opponent’s front foot lands the throw happens at that split second before they can use the other foot to regain balance. Obviously the angle of your attack also matters.

Kansetsu waza are techniques applied to, or use the leverage, of the joints. There are hiji-waza or elbow techniques and tekubi-waza or wrist techniques. If you only remember this point you will come a long way as the techniques teach you how to control the opponent via the elbow joint.

Tekubi-waza are particularly useful when your opponent is bigger and stronger as this is their weakest part.

I have noticed that not many really understand the finer and subtle points and replace with strength.

Otoshi means to throw down and the descriptive word for uke is floating so your opponent feels like flying through the air before landing.

Such a difficult move but with a good partner and lots of training it is unstoppable and gives a wonderful feeling of disposing of the attacker effortlessly.

As implied, this set of randori-no-kata was put together from the founder’s own extensive training and profound knowledge of Judo and Aikido and his feeling that some form of free practice would enhance practitioners’ ability in a free situation – i.e. not formalised and in consecutive order as with kata form.

Again, not enough discipline has been put into this training method. After learning some or all of the randori-no-kata practitioners can practise kakarigeiko. This is a practice in which your partner allows you to put on any of the 17 techniques, then, gradually puts in some escapes if the technique is not applied well enough. This level of practice pushes you further to improve your application of technique and is called Hikitategeiko. Finally, we end up with Randori geiko in which you have to do techniques against an uncooperative partner, certainly the most difficult level of practice as you have to keep in mind not to damage your partner.

Eventually all 3 levels of practice should merge into 1 as you advance in mind and body togetherness.

These forms of free practice should be varied so that one does not become stuck in training only against a “rubber knife” or equivalent sponge-like knife. It was never Tomiki Sensei’s or Oba Sensei’s intention that this form of free practise should stop with just the rubber knife which is often the case in some clubs.

In randori practice too often brute force emerges and the lesson is not learned that one should try to harmonise with your partner’s energy. At this stage it is a long way before you can even feel you have learned aikido. Competition is the final level of randori practice but is not the ultimate goal of training. In competition, technique is applied once only as opposed to repetitive training of a particular technique. Unfortunately because there is a winner and a loser in competition the importance of winning often seems to take over when both participants should see that it is only a game created to test our practice of aikido which includes control of mind as well as body.

A competition event also gives Tomiki Aikido practitioners (competitors and judges and supporters) an excuse to come from far and wide to meet and make friends by training together and learn from each other outside their normal dojo confines. The senior members which should include all 5^th Dans and above should try to use this opportunity to exchange knowledge humbly and enjoy the training with someone different but with the same ideas. Again this chance is often missed due to focusing only on the competition.

KORYU NO KATA

The name means traditional or old style. These techniques have also been grouped into sets of kata. There are six koryu sets consisting of 16 to 50 forms to facilitate learning/remembering some of the original techniques as taught by Morhei Ueshiba Sensei, teacher to Tomiki and Oba Sensei.

What I see is just learning the sequence of the kata and paying lip service for examination and competition purposes rather than continuing to study further and thus find the connection between randori and koryu forms. The underlying principles of practice and application of randori and koryu forms are both the same. It is just that for safety, competitive randori is restricted to 17 forms, one type of attack, against only one armed attacker. This differs markedly to the varied forms in koryu.

The genius here is putting techniques into a set for an easier reminder and reinforcement of particular movements. It can be noted that some techniques are repeated in the different koryu sets. Also there is weapon work in the koryu which gives the aikidoka some historical link to Japanese Budo and maybe stimulate some to take up other Japanese Budo, particularly weapons work. This would certainly inspire aikidoka to keep training long past their youthful randori days.

Since starting Iaido and Jodo in 1981 and having continued to practise and study these arts, I suddenly realise how much the Zen Nihon Kendo Renmei (ZNKR) has in common with Tomiki Sensei’s aikido system of training. All three, aikido, iaido and jodo, have the equivalent of very basic training on which standards are set:

Randori No Kata (17 forms),
ZNKR Iaido Seitei Kata (12 forms),
ZNKR Jodo Seitei Kata (12 forms).

Then all three have their koryu which keeps the traditional knowledge and thus furthers the depth of each respective budo. In the case of Iaido this koryu section enables the different schools to maintain their original lineage such as Muso Shinden Ryu and Muso Jikkiden Ryu (the 2 largest following and by implication the most varied as it depends on the headmster’s style being passed down) plus several other schools (Ryu Ha) such as Shinkage Ryu, Tamiya Ryu, Hoki Ryu, to name a few. In the case of Jodo, again the koryu practised depends on your sensei and by implication your family tree if you have been accepted. To the uninitiated it all looks different.

In the past, these budo were known by the names, iaijutsu, battojutsu and jojutsu. To this day you will find this terminology is still in use alongside their modern counterparts.

I feel very privileged to practise Muso Shinden Ryu and also Jodo under my sensei Shizufumi Ishido 8^th Dan Hanshi Iaido, 8^th Dan Jodo, 7^th Dan Kendo in Kawasaki, Japan and I don’t have to waste precious time travelling to train under two different sensei for my arts.

Finally my own aikido resume and why I feel I can put forward words of praise for the Founder of the Tomiki System.

I am Chinese, originally from Singapore but have lived in UK from 1954-2003 when I emigrated to Western Australia, cannot read or write Japanese, and a female, which in the budo world, puts me in the minority. However, after so many years of instructors visiting London and in turn me travelling to Japan and training I have made good connections/relationships with a number of teachers. I first trained in London under Senta Yamada Sensei from1961-1966 (when he returned to Japan), then Naito Sensei when he came to London in 1968 followed by Takeshi Inoue Sensei 1968-1971, then I packed my bags [after graduating as a doctor of medicine from London University in 1965] to follow Inoue Sensei and train under his teachers, Tomiki and Oba Sensei, in Japan in 1971 where I stayed for 5 months before returning to London. Since then I have kept in regular and constant contact with all those teachers until their deaths.

From Oba sensei, I was given to understand that Tomiki sensei concentrated on developing the randori system and asked Oba to develop the koryu system, since he would not have the time to do both. Oba Sensei was instrumental in pointing me down the path of weapons study in the direction of Iaido and Naginata (which I did not continue in due to returning to London and no teacher to follow). Senta Yamada Sensei influenced me in Jodo. I feel privileged to have the opportunity to continue both Iaido and Jodo as I am getting too old to do Ukemi in aikido – HA HA! I have, in fact, continued my study of Japanese budo, because I have such a wonderful Iaido and Jodo Sensei. Importantly, as my own parents were too busy with supporting our family and in those days budo was far from anyone’s mind, Oba Sensei was like a father to me in the sense of mentor and I continue to practise budo with his spirit in my heart.

Having migrated to Perth, Western Australia for the wonderful climate and space, I continue to practise aikido, iaido and jodo, and I still travel regularly to Japan for practice.

June 2007 Western Australia

Dr. Ah Loi Lee

7^th Dan Shihan Japan Aikido Association,
7^th Dan Iaido Renshi Zen Nihon Kendo Renmei,
7^th Dan Jodo Renshi Zen Nihon Kendo Renmei.

COPA KOSHIYAMA 2011

JORLOMA — Sat, 20 Nov 2010 09:00:44 +0000

Sorry, this entry is only available in Español.

Attaining the State of Mushin by Takuan Soho

JORLOMA — Sat, 06 Nov 2010 04:14:05 +0000

Extracted from “The Miracle of Immovable Wisdom”

Takuan Soho 1573-1645, Zen master

The mind of mushin (no mind) is similar to honshin, the original mind. It does not harden or stop, and it contains no thoughts or judg ments. It does not rest anywhere but expands freely through the body. If the mind stops, thoughts arise. If the mind does not stop, it remains empty; this is the mind of mushin. This is also called mushin munen (no mind, no thought)

If you are able to attain the mind of mushin, your mind will respond to everything but stop on nothing. It is as if the mind con stantly flowed like water throughout the whole body. In this state you can move freely when necessary.A mind that is fixed in one place cannot move freely. A wheel turns because it is not tightly attached to the axle. It is the same with the mind.

If there are thoughts in your mind, you will not be able to hear what a person is saying even if you listen, because your mind will stop on your own thoughts. If your mind is biased in the direction of your own thoughts, you will listen without hearing and look without seeing. This is because there are thoughts in the mind.

If you eliminate the thoughts in your mind, you will achieve mushin, and you will be able to move freely and appropriately. On the other hand, the intention to eliminate the thoughts in the mind becomes yet another thought. If you do not particularly try to think, the thoughts will vanish naturally. If you practice this continuously, in the end the mind will spontaneously reach the state of mushin.

I Spain Aikido Competition, 2010

JORLOMA — Fri, 05 Nov 2010 09:28:25 +0000

From SAE (Shodokan Aikido España), we want to invite to the first National Competition of Aikido Tomiki/Shodokan.
It’s open to every person not matter club or grade. We encourage all practitioners of Shodokan Aikido or Tomiki Aikido to attend this great event.
Date: Saturday, 27th of November, 2010
Hour: From 10 am until we finish.
Place: University Sport Center, Málaga
For more information click here

The dojo opening of Shodokan Honbu

JORLOMA — Thu, 28 Oct 2010 16:38:18 +0000

Shodoho No.15 15th July , 2005

On May 29th, 2005 a ceremony was held to commemorate the expansion of Shodokan Honbu dojo. Honbu dojo, which was previously 81 tatami mats in size, has added 45 more mats. Construction started in January and finished in early April. The renovation was made possible by donations from over 400 Shodokan members and associates, and great help of Uchiyama sensei.
With over 170 guests and participants present at the dojo, the ceremony began with speeches from Masako Tomiki, the director of affairs for Shodokan Honbu.
After the speeches, various groups performed enbu demonstrations. This was followed by the final demonstration of the day performed by Nariyama Shihan. After the ceremony, a reception party was held in Tennoji.
It was attended by over 200 people and everyone enjoyed drinking, eating and talking with each other in celebration of the newly expanded dojo.

Speech by Masaharu Uchiyama, The head director of the board of Shodokan dojo

Thank you for taking time out of your busy schedule to be here today. A special thank you goes out to the teachers who came all the way from Tokyo. And I would like to thank everyone for coming here to celebrate the opening of the dojo; it is an honor to be here today. Use the new dojo thoughtfully and with a sense of purpose. The dojo has added nearly 45 tatami mats for your training, and I’m sure that this will be of great use to you. For everyone, starting from young children and kids, to students, women and the elderly alike, there is a type of practice for all. I encourage you to take this opportunity to forge your mind and body through the practice of Aikido. I ask that you train hard, but not so hard as to do harm to yourself, plus be equally careful not to harm the person you are training with. Thank you very much.

An extract of speech by Tetsuro Nariyama, Shihan of the Shodokan dojo

Kenji Tomiki Shihan’s idea for Shodokan Aikido was to have a dojo that was made for the sole purpose of studying only Shodokan Aikido. In July of 1967, with the help of Uchiyama sensei, the Head director of Shodokan dojo, Shodokan dojo was built. Now the dojo has 38 years of history behind it. The very first dojo had only 24 tatami mats but it would be renovated two more times. By the time of its third renovation, the dojo had increased in size by 126 tatami mats. This is all due to the unchanging benefit of Uchiyama sensei. I am very thankful. I am obliged to say that this has become the 35th year as a teacher here at Shodokan. When I stop and look back over the years, many people come to mind.
In particular, when Shodokan first started out, one person would come all the way from Hiroshima with his camera, that was very heavy machine parts in those days, to take part in training. He trained very hard and was able to share his enthusiasm with those around him. That was Ueki san who has since passed away. Another person who comes to mind is Abe san who passed away at about this time two years ago during his travels. I wish I could show them this dojo. They will always be a part of my Shodokan memories.
For me, it has been both a long and short 35 years here. The other day I came across a letter from Tomoki sensei that had this to say. “The study of competitive Aikido
has taken a lot of time and effort up to this point. I feel that it will take much more time into the future as well. When completed, it will not be popular and because I haven’t been able to properly train teachers, even those who have been active players for over ten years. So from now, in order to teach a perfect Aikido, we need to start a dojo that focuses only on Aikido so that the development of teachers can take place.” Lastly, I would to give a heartfelt thank you to Tomiki sensei for guiding me to Shodokan Aikido. I swear to continue to promote Tomiki sensei’s Aikido ideals to the world with all of my ability.

An extract of speech by Masako Tomiki, The Director of Affairs for Shodokan dojo

As Kenji Tomiki was busy studying Aikido, Uchiyama sensei fully accepted all of Tomiki’s thoughts and ideas concerning Aikido. The two of them hit it off perfectly and because of this the creation of the first dojo was able to take place. Tomiki trusted Uchiyama sensei
completely. I cannot easily explain this trust, but I know through my memories from when he was still alive that it existed. After Tomiki passed away, Uchiyama sensei did not change a thing. Instead, for the benefit of Aikido, he continued in Tomiki’s effort, with all of his
heart, and the results can be seen in the dojo that exists here today. Also, by bringing in and cultivating many quality people, this dojo has gone so far as to be able to become the head dojo for the Japan Aikido Association.
For this, I would like to thank not only Uchiyama sensei, but also his supportive wife, Shimae, for all that they have done. This day was also made possible because of Oba sensei, Kobayashi sensei, and all of the other many teachers that have graced this dojo as well as all of the dojo members. Through everyone’s participation, not only has the dojo become physically bigger place, but also the contents of the Aikido itself have grown. I believe
that there is great value in this dojo because it is only one of a few dojos that practice only Aikido.
To each member of the dojo, I feel that you are glad to have the chance to meet and practice here. I hope that you continue to do so with the dojo’s ideal of treating
people importantly.
Lastly, for over thirty years, Nariyama sensei and the teachers from the Japan Aikido
Association have done everything possible to ensure the development of Shodokan Aikido. My deepest thanks go out to you and I hope that you are able to go to an even higher level of teaching and continue to strongly encourage others in their pursuit of Aikido.

Linking SAE & Facebook

JORLOMA — Mon, 25 Oct 2010 21:26:57 +0000

We added an utility to the SAE website, to notify all the news of this website on Facebook, making it easyer to follow the Shodokan updates. We hope you like it.

SAE is now in Facebook

JORLOMA — Sun, 24 Oct 2010 19:04:14 +0000

Now SAE is in Facebook. We all know that what is not in socials websites simply doesnt exist! So we have introduced SAE trough facebook to make easier to keep in touch with us and to be updated.

Is this modern budo? Yes, why not?

SAE facebook

Aikido and Injuries Report by Fumiaki Shishida

JORLOMA — Fri, 22 Oct 2010 14:08:58 +0000

This section of the complete thesis was printed in the Nihon Budo Gakkai Gakujutsushi. (Scientific Journal of Japanese Martial Arts Studies) was published in Volume 21, No. 1, 1988. The bibliography has been omitted.

Waseda University Professor Fumiaki Shishida

Chapter Two: Cases of Serious Accidents Resulting in Death and Serious Injury

The cases contained in the documents in Chapter 1 and other materials and testimonies offered by the individuals in question such as alumni who responded to my requests for data are listed in the table included. I chose to reproduce all information in cases where data was limited and attempted to select information for its instructional value in those cases where space limitations caused me to omit details where the data was ample. I have omitted the names of the victims and universities in consideration of the persons involved. I have assigned numbers to the cases according to the date of occurrence of the accident.

III. Proposals for Countermeasures for the Prevention of Serious Accidents

(1) Recognition of Danger – Inherent Characteristics of Kata Practice Method: In aikido in general, a training method is adopted where the uke (person taking the fall) and tori (person throwing) practice a predetermined technique. This kata method was also adopted by the Japan Aikido Association which employes the randori method in competition. The method appears to be safer than the randori method used in judo since it requires less physical contact even though methods of kata practice differ slightly depending on the school. What about the case of aikido?

First, I would like to mention the fact that out of the cases of serious accidents in the chart of Chapter 2, all except 3 and 4 occurred in sport clubs affiliated with aikido schools which do not practice the competitive randori method. The schools involved in cases 3 and 4 are not known because of a scarcity of documentation. This writer who has experience in both the Association kata and randori method considered that the randori method was much more dangerous than the kata method. Hence, I was extremely surprised by the nature of accidents cited.

Why are most of the victims physically weak such as university freshmen or sophomores or female students? Why weren’t the senior students or leaders able to prevent the accidents? Naturally, we must seek the reasons in the descriptions of the accidents. However, I believe that there is a common cause to the accidents in all 11 cases. Therefore, I wish to point out the inherent danger of the kata method of practice which is a conclusion I have arrived at as a result of an examination of the cases.

The point is that the safety of the uke is one-sidedly placed in the hands of the tori. In the kata, the uke and tori are generally decided beforehand, and the tori can decide the intensity and sometimes the type of technique according to his purpose. On the other hand, not only is the first action of the uke limited, but it is also tacitly assumed that he will not offer any resistance to the technique. In this way, both can perform their roles. In this sense, it can be said that the kata method is safer than randori training where one can be thrown with an unexpected technique.

However, even in kata practice it must be recognized that serious accidents may occur, a) if the uke is inexperienced; and b) if the uke is very tired, and even more importantly; c) as a result of the intensity and application of the tori’s technique apart from categories a) and b). In the 11 cases cited, the victims are all uke and, except for several sophomores, are freshmen and thus fall into category a). Insofar as concerns category b), except for cases 4, 8 and 9, the accidents occurred during training camps. That is, fatigue under unusual circumstances can result in accidents. The case of category c) is not clear. However, if we assume in principle that accidents never happen for categories a) and b) alone without category c), then we can control the proper behavior of the tori given a) and b), that is, attention to safety and the method of practicing techniques.

One must assume a heavy moral responsibility if he places the uke in a situation where he is not permitted to resist in a kata practice which results in an accident. The tori must practice keeping in mind the inherent dangers of kata practice and proceed carefully. Furthermore, I think aikido leaders should reexamine the present practice and teaching methods in order to make this approach a custom.

Next, I will present specific countermeasures and medical opinions of experts based on the accidents described in the above cases.

(2) Countermeasures against shihonage and iriminage and expert opinion: As can be seen from the above cases, shihonage and iriminage stand out as techniques causing the accidents. In both techniques, it is easy to hit the back of one’s head with the inherent danger of a cranial hemorrhage. Let us first of all consider the case of shihonage. In this technique, the tori holds one hand of the uke and turning his body, causes the uke to fall backward. If the tori does this continously, it becomes increasingly likely for the uke to hit the back of his head depending on the speed, strength and point of release of the hand hold. I have come to know this through personal experience.

The following seems to be the case. Since the time between the release and impact is so short, the muscles of the neck which should support the head at the time of impact are not utilized, or even if they were utilized, they cannot function sufficiently to support the falling head. Therefore, when practicing this technique, it is important that the uke’s wrist be released before the falling angle of the body becomes too great. Of course, factors such as the falling skill of the uke and his height come into bearing. Also, it is effective to pause the motion of the technique for a moment before releasing the wrist. Since the uke is placed in a position closer to that required for the breakfall through these measures, practice becomes safer.

Next, we will touch upon the subject of countermeasures for the iriminage technique. In this technique, one allows the uke to strike with the side of his hand or to seize the wrist. The uke is then pulled downward being led into an arcing movement. He is finally thrown backward using the power of the strike with the side of the hand or the movement of the body. The point in the movement from the downward pull of the uke to the backward throwing movement is similar to osotogari in judo. The main differences are that in aikido one does not hook the leg, but uses the power of the tegatana (hand blade) without holding the opponent’s training uniform as in judo. It goes without saying that it is very dangerous to execute this technique forcefully. However, it is necessary to pay attention even under light practice conditions. As seen in case 11, even continuous light impacts may cause accidents. Although the situation varies depending on the skill of the uke, the tori is expected to make allowances, for example, when executing the entering arm movement with tegatana to take the opponent down backward.

Moreover, a point to be kept in mind for both techniques is that it is difficult to discern the moment when the opponent hits the back of his head. Generally speaking, advanced practitioners have already experienced light impacts in the past so they tend to think that these impacts won’t cause any problem and continue to throw their partners even if they know that the uke is hitting his head. This is beside the point. Since it is possible that the tori cannot understand the circumstances of the uke, it is necessary to create a habit of observers checking practice. Cases 2, 9 and 11 suggest the necessity of taking this precaution.

Finally, with respect to acute subdural hematoma which is the name of the disorder in many of the accidents, I would like to summarize the study of Mr. Takashi Suzuki who wrote an article appearing in Clinical Sports Medicine in which he observed the following:

There are two kinds of subdural hematoma, a) those attended by brain contusions, and b) those without brain contusion. a) includes “cases where the artery and vein of the cerebral cortex are injured due to brain contusion causing a hematoma between the dura matter and surface of the brain, that is, beneath the dura. This injury happens where the kinetic energy involved is large as in the case of a fall, collision or blow. Moreover, as I mentioned above, there are two kinds of brain contusions, one which occurs in the immediate area of the impact, and the other which occurs on the opposite side as a counteraction.

The latter seems to occur because of a rupture of the vein running from the surface of the brain into the dura or the connecting vein. That is, “the gap” between the skull and brain caused by the shock bleeds resulting in a hematoma. Usually this occurs due to a shock involving a small amount of kinetic energy, that is, one strikes the back of his head falling from the standing position. The characteristic of this injury is that it is more often seen where a soft surface is involved like a tatami or mat. This is usually not found where the back of the head strikes a hard surface such as in skating. It is said that “the gap” of the brain becomes somewhat larger in the case of a soft, surface like tatami. In judo, this hematoma occurs easily because practitioners fall in most cases on their backs and hit the back of their heads.

The point I wish to make to all connected with aikido is that even tatami is dangerous although it is thought to be safe because of its softness. We must keep this fact firmly in mind in addition to the following comment by Mr. Suzuki from a different passage. “In sports where slight blows to the skull may occur from the front and rear, we must be very careful of the mistaken concept that there is no cause for concern because a blow is only slight.” Recognition of this fact might have prevented the accidents which occurred in cases 1, 7, and 11. This writer was warned by Mr. Koyo Kawamura (Tokyo Women’s Medical College) against this attitude of lack of concern who said: “The distribution of the connecting veins inside the skull varies according to the individual, and whether or not there exists a subdural hematoma is determined by both the impact and the physiological condition of the individual receiving the blow. Therefore, great concern is called for with respect to blows to the head.”

(3) Preventive Training: First, I strongly suggest that persons directly involved in practice initiate exercises for developing the neck. The reasons for this are described in Mr. Suzuki’s essay entitled, “The Prevention of Head Injuries in Boxing.” He writes: “In order to lessen the shock to the brain, one should train the neck which supports the heavy skull,” and “in the Sumo world, though butting practice is frequent, cerebral disorders are rare.” The reason for this is sufficient training of the neck. I believe it is important to train the neck muscles so that they can support the skull quickly in order to lessen shocks to the brain.”

These passages were written as a description of preventive measures for strikes and blows to the head. It is easy to understand the usefulness of training the neck to make “the gap” between the skull and brain smaller to protect against a blow to the head caused by the impact of one’s head striking the tatami mat in aikido. Therefore, I would like to introduce an exercise for neck training which I have used in our aikido class at Waseda university since 1985 as part of our warming up exercises.

It is an isometric exercise in which one partner pushes the head of the other using the base of one or both palms against the forehead in eight directions: left, right, forward, back and to the four corner angles. Each time one pushes for about six seconds using full strength with sets being repeated several times. If this exercise is done at the university in classes only once a week, it is not particularly effective. However, if it is introduced as an exercise practiced as the daily activity of a sports club it is very effective. Part of the above-mentioned training method was introduced by Mr. Noboru Kubota in “Budo and Muscle Training” which appeared serially in Budo magazine. Naturally, the less skillful one is, the more likely it will be that the cause of an accident will be lack of basic training. Thus I believe an effective way to avoid accidents is to incorporate neck exercises in a physical strength development regime which forms an important part of the class or lesson.

(4) Significance of compilation and publication of an accident description report: One of the reasons this writer began this study was a request to provide precautionary measures by a publishing company with reference to cases 5 and 8. Subsequently, as I mentioned in chapter 1, I collected materials from the available literature, but they were insufficient concerning the subject of serious accidents. Hence I gathered data regarding the three cases which occurred in the Kansai area together with information I knew by hearsay. I have attempted to write this report based on my personal experiences as well as the aforementioned materials and data.

I would like to thank those concerned who complied with my request by providing information. Frankly speaking, some universities were not particularly cooperative. The following incident relates to an accident not included in the above chart. When I learned of the occurrence of a serious accident at a university involving a student member of an aikido club in October 1987, I went to the department in charge and obtained information orally. At that time I learned there was a videoape which contained an reenactment of the accident, but the authorities refused to show it to me and I have not yet been able to examine it.

During the investigation of one case contained in the chart I came across a typical way that club members or alumni cope with accidents. When I learned there was someone who had a copy of the association magazine which contained a special edition concerning the accident I asked him to provide it and he willingly consented. However, a few days later he told me he could not offer it because he was strongly urged not to do so by the association. I was obliged to meet the leaders of the association to request the magazine and explain that I intended to use it for research purposes. They, however, refused due to a strong objection on the part of the alumni and teachers. (They explained that at that time the survival of the association was in doubt and they did not want outsiders to meddle.) Later I was able to see the magazine through another source. The contents were commendable in that there was a sincere attempt to assure that such an accident never occurred again.

As a result of these experiences, the first thing I felt was that, except for the families of the victims, the parties involved such as sports clubs (including alumni) and higher-ups including university authorities and shihan of each school generally hope to settle the matter of the accident privately. I would imagine the reasons for this attitude include the following. First, there is an attempt to prevent the information from becoming public since the matter of responsibility might arise resulting in the punishment of the people concerned or the university club (discontinuance of the club, etc.). This type of behavior results in the tragedy recorded in case 9. Club members moved the victim by themselves without calling an ambulance and made visits to two hospitals in vain with the victim dying in the end. University authorities are concerned about such problems as damaging the social image of the university, adversely affecting the number of applicants, or raising financial problems (especially in the case of private universities) which might arise from publication of the information or the aggressive news gathering tendencies of the mass media. The same is the case for the governing authorities of each aikido organization. To the extent that the financing of the organization is maintained by a registration fee or examination fee for higher ranks paid by practitioners, the publication of accidents leads to a decrease in the number of practitioners and may result in financial difficulties.

In sports like aikido, most of the victims are individuals while the parties concerned are groups. Unless those involved sit down and try to analyze the causes and effects of the accident and make the information public by putting it into a report, it will be difficult to prevent such accidents from happening again. I would like to strongly emphasize the above point. Accidents can happen even if detailed reports are compiled as in the case of air accidents. However, in the present aikido world we have a situation where we have no reports, or if there are reports, they cannot be used by instructors or researchers. This situation should be immediately corrected.

Table: Summary of Deaths and Serious Injuries In Aikido