Did Kisshomaru Actually Invent Morihei’s Aikido World Harmony Dream?

Hombu Dojo, 1959: right to left Morihei Ueshiba, Kisshomaru Ueshiba, Nobuyoshi Tamura, Masamichi Noro, Yoshio Kuroiwa, Kazuo Chiba

Hombu Dojo, 1959: right to left Morihei Ueshiba, Kisshomaru Ueshiba, Nobuyoshi Tamura, Masamichi Noro, Yoshio Kuroiwa, Kazuo Chiba

The following excerpt from An Interview with T. K. Chiba Shihan by Peter Bernath & David Halprin (2000) sheds a very interesting light on the genesis of Aikido philosophy. Apparently we have a lot to thank Kisshomaru Ueshiba for having it…

—> SCORRI IN BASSO PER LA VERSIONE ITALIANA <—

(…)

BERNATH-HALPRIN
How would you characterize the work that Second Doshu, Kisshomaru Ueshiba, did to develop Aikido?

CHIBA
I think the most valuable work he did was the popularization of Aikido throughout the world through disciples he cultivated.
To begin with, this was against O-Sensei’s will. He finally accepted Kisshomaru Sensei’s wish to introduce Aikido to the public. As I have said earlier, again, as a martial artist, O-Sensei was not interested in the popularization of the art.
He was very much interested in his own art, and passing it on to a small number of people, sort of elected people. That was how he did it before the war. So I think Second Doshu had great difficulty to persuade O-Sensei, to make him understand the importance of popularization of the art after the war, and he succeeded.

BERNATH-HALPRIN
Sensei, did that start with the university clubs that you were talking about?

CHIBA
Well, to begin with, the first public demonstration held in Japan, that was what, 1953? O-Sensei strongly objected to it.

BERNATH-HALPRIN
By the time that yourself and the other uchideshi (now the Shihankai senseis) were going to go overseas, at that time O-Sensei had accepted the idea that you were going to be…

CHIBA
Yes, yes.

BERNATH-HALPRIN
And he supported it?

CHIBA
Yes. Well, you see, to begin with, a martial art is something very personal, sort of a deep love affair. There are a lot of sacrifices and pains, studies and so forth, you know; it’s not an ordinary life. You have to have dedication, commitment, and faith in what you do. And you don’t talk about it to anybody! It’s something very personal. I understand the feeling of doing demonstrations as really shameful, it seems to me. I feel that way. I don’t even talk…I hate talking about Aikido to anybody! It’s very difficult for me when I’m asked what my profession is, you know, if somebody asks, “I am an Aikido teacher professionally?” It’s very, very tricky for me. I want to be nobody.
Mainly O-Sensei was very pleased when we were going out overseas because his religious belief was world peace, and through Aikido he dreamed to realize, to cultivate this dream to be realized.
I believe that martial arts should not be exposed to society openly. In many ways I think martial art is a dark corner of human society. It’s a killing art, don’t forget. It can be very destructive. That’s my feeling, my personal feeling.
If there’s one thing I disagree with, not necessarily related only to Aikido alone, but including martial arts as a whole, it’s become so professional; it’s become so…so popular. Everywhere you go. It’s like a handgun issue. You don’t carry around a handgun in front of me in public, do you? It has to be hidden away, under control. That’s how I feel.

BERNATH-HALPRIN
So, O-Sensei had two ideas: he didn’t want to expose Aikido to the public, but he thought it was a way to realize his dream of world peace.

CHIBA
That realization had much to do with Second Doshu’s efforts to talk his father into it.

BERNATH-HALPRIN
Did O-Sensei shift over more to that in the end?

CHIBA
Yes.

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Il seguente estratto da Un’Intervista con T. K. Chiba Shihan di Peter Bernath & David Halprin (2000) mostra la genesi della filosofia dell’Aikido da un veramente interessante punto di vista. Sembrerebbe infatti che dobbiamo ringraziare parecchio Kisshomaru Ueshiba per il fatto di averla…

(…)

BERNATH-HALPRIN
In che modo caratterizzerebbe il lavoro che il Secondo Doshu, Kisshomaru Ueshiba, svolse per sviluppare l’Aikido?

CHIBA
Ritengo che il lavoro più prezioso da lui compiuto fu la popolarizzazione dell’Aikido nel mondo grazie agli allievi che lui aveva cresciuto.
All’inizio questo era contro il volere di O-Sensei. Alla fine accettò il desiderio di Kisshomaru Sensei di introdurre l’Aikido al pubblico. Come ho detto in precedenza, da tipico artista marziale O-Sensei non era interessato alla popolarizzazione dell’arte.
Era molto interessato alla sua arte, e voleva passarla a un piccolo numero di persone, una sorta di élite. Questo era quello che aveva fatto prima della guerra. Pertanto io credo che il Secondo Doshu incontrò molte difficoltà nel persuadere O-Sensei, per fargli capire l’importanza della popolarizzazione dell’arte nel dopoguerra, ma ci riuscì.

BERNATH-HALPRIN
Sensei, questo ebbe inizio con i club universitari di cui ci stava parlando?

CHIBA
Ebbene, per cominciare, la prima dimostrazione pubblica svolta in Giappone si tenne, mi pare, nel 1953. O-Sensei vi si oppose con forza.

BERNATH-HALPRIN
Quando lei e gli altri uchideshi iniziaste ad andare a stare all’estero, a quel punto O-Sensei aveva accettato l’idea che lo avreste fatto…

CHIBA
Sì, sì.

BERNATH-HALPRIN
E l’appoggiava?

CHIBA
Sì. Beh, vedete, al’inizio un’arte marziale è qualcosa di molto personale, una specie di profonda storia d’amore. Comporta un sacco di sacrifici e di dolore, studio e via discorrendo; vivere le arti marziali non è una vita ordinaria.  Ci vuole dedizione, impegno e fede in quello che si fa. E uno non ne parla con nessuno! E’ qualcosa di estremamente personale. Capisco come la sensazione di andare a fare una dimostrazione sia fonte di vergogna, lo capisco bene. Io neppure parlo… Odio parlare di Aikido con chiunque! Quando mi chiedono quale sia la mia professione, per me è veramente difficile rispondere, tipo se qualcuno mi chiede se faccio Aikido professionalmente. Per me è molto complicato. Io non voglio essere nessuno.
Per lo più O-Sensei era molto contento del fatto che andassimo all’estero, perché il suo credo religioso era quello della pace nel mondo, e attraverso l’Aikido sognava di realizzarla, di coltivare questo sogno per realizzarla.
Personalmente ritengo che le arti marziali non andrebbero esposte apertamente in società. Per parecchi aspetti credo che esse rappresentino un lato oscuro della società umana. Sono sistemi per uccidere, non ce lo scordiamo, e possono essere molto distruttive. Questa è la mia opinione personale.
Se c’è una cosa con cui sono in disaccordo – non necessariamente relativa al solo Aikido, ma includendo le arti marziali nel loro insieme – è il fatto che sia diventato così professionale; è diventato così… così popolare. Dovunque si vada. E’ lo stesso problema con le pistole: non si portano pistole in pubblico, giusto? Devono essere tenute nascoste, sotto controllo. Io la penso così.

BERNATH-HALPRIN
Allora, O-Sensei aveva due idee: non voleva esporre l’Aikido al pubblico, ma pensava che fosse un modo per realizzare il suo sogno di pace nel mondo.

CHIBA
Quel tipo di consapevolezza ebbe molto a che fare con gli sforzi che il Secondo Doshu fece per cercar di convincere il padre in quella direzione.

BERNATH-HALPRIN
Alla fine O-Sensei si spostò su quelle posizioni?

CHIBA
Sì.

Source: An Interview with T. K. Chiba Shihan by Peter Bernath & David Halprin (2000)

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More “Politically Incorrect” Ueshiba Quotes

Never was the good old man they want to tell us about...

Maybe he never was the good old man they want to tell us about…

Morihei Ueshiba is universally presented and thought of as a good old man, the father of all the new age/hippy stuff about universal peace and love that every Aikido teacher loves to refer to in order to cover up for any technical or human lack. For the second time we dug out a few quotes – reported by direct students – that seem to suggest that there is more to the picture than a lot of people like to think

“You! Insolent fellow!” (1)

“I can tell by the sound that your training’s no good!” (2)

“Stay here and practice iaido for three months.” (3)

“Where, when, with what to kill the opponent” (4)

“I have to get him before he gets me.” (5)

“Hey, wake up!” (6)

“This is not a judo dojo.” (7)

“What you people are doing is not Aikido.” (8)

“Stop, you can lift Tohei, you can lift him! Stop, make them stop! This demonstration’s no good! Of course the gods aren’t going to enter into a drunken sot like you! If they did they’d all get tipsy!” (9)

“Aikido is mine, not Tohei’s. Don’t listen to what Tohei says.” (10)

“Koichi-chan, is that you? I want to ask you to please do what you can for my son.” (11)

Read: Politically Incorrect Ueshiba Quotes

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(1) Then suddenly a short man with intense eyes appeared from a back room and shouted, “You! Insolent fellow!” I wondered who was being scolded, but he told me that he meant me. I was surprised because I had no intention of being insolent to anybody. “Do you mean, me?” I asked, and he nodded and asked who had given me permission to practice at the dojo. I told him that in fact nobody had given me permission but explained that I came with Mr. Mori, which I thought was all right. He said “That is what I call insolence.” I asked him what I should do in order to receive instruction. He told me that I should bring him a letter of introduction from a “certain” person.
http://members.aikidojournal.com/public/interview-with-ikkusai-iwata-1/

(2) Q. What sort of things made him angry?
A. Whenever we practiced kokyunage when he was sleeping, for example, he would suddenly appear in the dojo and say, “I can tell by the sound that your training’s no good!” So we were always careful to practice seated techniques (suwariwaza) whenever he was around. He never said anything if we were working hard on suwariwaza.
http://www.aikidojournal.com/article.php?articleID=121

(3) A while later I was accompanying O-Sensei on a trip to the Kansai region when he suddenly said to me, “Stay here and practice iaido for three months.” “Here” was the dojo of Michio Hikitsuchi in Shingu. It was Hikitsuchi Shihan who gave me my first training in iaido. I think that was around 1960. O-Sensei had read my thoughts. He said three months would be enough time for me to get some basic knowledge.
http://www.aikidojournal.com/article.php?articleID=121

(4) Technically, what I teach to my students is the three W’s: when, where, with what. This is O-Sensei’s teaching also. “Where” is distancing, space, dealing with space. “When” is timing. “What” is individual technique. You have to learn, you have to get polish, educate, discipline your full body with these three principles through the learning of forms, and assimilate through this what we call awareness, martial awareness. If I say the exact words of O-Sensei, “where, when, with what to kill opponent”. The Founder said this. He also said, however, that Aikido chooses not to kill, but to lead. There is everything there, as far as I’m concerned. There is profound technical martial principle. There is a profound spiritual principle in his words, in that teaching of the three elements, the three W’s.
http://www.aikidosphere.com/kc-e-interview-pt-3

(5) In O-Sensei’s diary, which I possess, written around 1942, he clearly states “I have to get him before he gets me.” You know what he meant? Get him meant kill him! Everyone understands the view of Aikido in which O-Sensei was a lovely old man, that he talked always about love, peace, unity and everything; but you must understand that he came through that earlier stage.
http://www.aikidosphere.com/kc-e-interview-pt-3

(6) At the time when I was living in the dojo Sensei was still young. In those days he trained a great deal. As the number of live-in students increased, we had to sleep in the dojo. Sometimes, we would be waked up in the middle of the night by a voice saying, “Hey, wake up!” As we tried to figure out what was happening, we would look up to see O-Sensei standing in front of us. He would tell us to attack him from anywhere we wanted. He was training himself that way. Then he would do techniques which we had never learned before. He was always studying techniques like that with us.
http://members.aikidojournal.com/public/interview-with-ikkusai-iwata-1/

(7)  Sometimes I was forced down hard even though I didn’t resist my partner’s techniques. It was so painful that I was left seeing stars. I tried to do the same thing to him but I didn’t know how. So I sometimes threw my partners a lot using judo techniques. Then O-Sensei scolded me by saying: “This is not a judo dojo.” (Laughter) It is not right to force someone who is not resisting down hard. There were rough people. The cartilage in my arm still sticks out because of one rough guy.
http://members.aikidojournal.com/public/interview-with-kenji-shimizu/

(8) When he showed up everyone immediately sat down. At first, I thought that people were being courteous toward him. However, it wasn’t only that. It was also that the practices we were doing were different from what O-Sensei expected us to do. Once he lost his temper at us. No one realized that he had come and he shouted: “What you people are doing is not aikido.” His shout was so powerful it felt like the earth was trembling. He was then in his seventies but his voice nearly pierced our ear drums. Everybody just became quiet and looked gloomy.
http://members.aikidojournal.com/public/interview-with-kenji-shimizu/

(9) Once when I was with Sensei in Hawaii, there was a demonstration in which two of the strong Hawaiian students were supposed to try to lift me up. They already knew they couldn’t do it, so they didn’t think much of it. But Sensei, who was off to the side watching, kept standing up and saying, “Stop, you can lift Tohei, you can lift him! Stop, make them stop! This demonstration’s no good!” You see, I had been out drinking until three o’clock in the morning the previous evening, and Sensei knew what condition I had come home in. He said, “Of course the gods aren’t going to enter into a drunken sod like you! If they did they’d all get tipsy!” That’s why he thought they would be able to lift me.
http://members.aikidojournal.com/public/interview-with-koichi-tohei-1/

(10) Q. What was O-Sensei’s attitude when you started basing your teaching around the principles of ki?
A. He was jealous and told people not to listen to me. He would say, “Aikido is mine, not Tohei’s. Don’t listen to what Tohei says.” He would peer into the dojo and say things like that, especially when I was teaching a group of women. In that respect he was quite child-like in his directness and lack of sophistication—very spontaneous and innocent.
http://members.aikidojournal.com/public/interview-with-koichi-tohei-1/

(11) I was privileged to be at Sensei’s side during his last hours. He said to me, “Koichi-chan, is that you? I want to ask you to please do what you can for my son.” I replied that as long as I had anything to do with it he had nothing to worry about. “That’s good… I ask it of you,” he said and closed his eyes. Shortly thereafter he drew his last breath. Mr. Sonoda suggested many times that I should become Doshu, but I was determined to keep my promise. To allow Kisshomaru to assume a stable role I pushed the idea that he should be both Doshu and managing director. He expressed his gratitude for my efforts then, but about a year later, his attitude changed.
http://members.aikidojournal.com/public/interview-with-koichi-tohei-1/

“Politically Incorrect” Ueshiba Quotes

Morihei Ueshiba

Other sides of Ueshiba

Was Morihei Ueshiba only a wise old man talking mystic mumbojumbo – as the ufficial hagiography likes to present him? Here’s 10 quotes – reported by direct students – that seem to suggest that there is more to the picture than a lot of people like to think

“Forget what I used to do before, this time is over. Now, I do Aikido!”(1)

“What?!? Zen?!?” (2)

“Nobody does Aikido here! Only women do Aikido!!” (3)

“When are you all going to understand that he [uke] does not exist and Ueshiba does not exist?” (4)

“I was born with Ki! Who told you something that stupid!? Give me the names!” (5)

“I understand Yin and Yang, you don’t” (6)

“Of course I am not going to tell you what I am doing; it is up to you to understand it” (7)

“Aikido is 95% perspiration and 5% philosophy.” (8)

“No, no, no, Mr. Nocquet, do not read, you have to practice more with your body, you do not practice enough. There is no meaning for an Aikidoka to talk about being tired, tiredness does not exist.” (9)

“The truth of Aikido could be caught in a very short moment of time. If you catch the secret, you can do what I do in three months.” (10)

Read More “Politically Incorrect” Ueshiba Quotes

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(1) Therefore, he started from what he knew; Daito-Ryu Aiki-jujutsu, and used it to develop a system of harmonious resolution of conflicts. He could have used a completely different approach though. Despite this, the martiality and the efficacy were still very present, but freed from the visible aspect of opposition. It is obvious when you compare pre- and post-war videos. O Sensei often said “forget what I used to do before, this time is over. Now, I do Aikido!”
http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(2) Omotokyo used to teach Shinto. Shinto is really based on the concept of Yin and Yang and that is why O Sensei did not like Zen because the cosmology was different. Boy did he hate Zen… When we used to say “O Sensei, we are doing Zen” he would yell “What?!? Zen?!? (laughs)” You should have seen his face (laughs). When you were dealing with O Sensei, you had to come with an open mind.
http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(3) We used to apply a technique on our partner in a very competitive manner. On the other hand, O Sensei only cared about keeping the balance between the two parts of a same entity, very much like the two parts that compose the Yin and the Yang. I always wonder how he could have had the patience of seeing us all get it wrong; yet letting us do it. Of course, every now and then, he would storm into the dojo and yell “nobody does Aikido here! Only women do Aikido!!”
http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(4) http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(5) One day, we were about to arrive in Iwama when I said to Ueshiba Sensei “Actually, someone told me that you could do what you do because of Ki” . He screamed at me the following thing: “I was born with Ki! Who told you something that stupid!? Give me the names!” At this stage I thought it was quite a bad way to start the week so I kept a low profile until our return to Tokyo (laughs). In fact, I think what he meant was that everyone of us is made of Ki rendered visible, no more, no less.
http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(6)  “O Sensei, how come we are not doing what you are doing?” He just smiled and replied “I understand Yin and Yang, you don’t”. Like if it was nothing, he just gave me the secret of Aikido.
http://www.guillaumeerard.com/aikido/interviews/interview-with-henry-kono

(7) Shioda had to patiently interpret everything by himself without any other form of instruction than watching his master demonstrate. While I was at Hombu, O Sensei used to very often say “Of course I am not going to tell you what I am doing; it is up to you to understand it”. It is obvious that the enormous differences between what the different students of O Sensei are showing is the direct result of Ueshiba’s approach to teaching.
http://www.guillaumeerard.com/aikido/articles/yin-and-yang-in-motion

(8) I think in Aikido, at the beginning, we should not really practice philosophy. Do not make it a spiritual quest. We must watch the body, and perform many movements without thinking of this spiritual quest. Master Ueshiba said, “Aikido is 95% perspiration and 5% philosophy.” By saying that, I have said everything.
http://www.guillaumeerard.com/aikido/interviews/interview-with-andre-nocquet-8th-dan-pioneer-of-aikido-in-europe

(9) It means that it takes a lot practice, and once you have reached a third or fourth Dan grade in Aikido, you can begin to address the spiritual aspect. Often, at Ueshiba’s dojo, I was reading, but the master told me, “No, no, no, Mr. Nocquet, do not read, you have to practice more with your body, you do not practice enough.” I told him that I was tired, and he said, “there is no meaning for an Aikidoka to talk about being tired, tiredness does not exist.”
http://www.guillaumeerard.com/aikido/interviews/interview-with-andre-nocquet-8th-dan-pioneer-of-aikido-in-europe

(10) Practice doesn’t mean anything. What O-Sensei was thinking is important. He was basing his moves on an unseeable matrix we can’t comprehend. Everybody thought he could do these things because he had 65 years of practice. I didn’t look at it that way. For me, what he knew was important. Not everybody looked look at it that way. [Henry shows me a quote from Sugano Sensei, which says: “It was as if O-Sensei was doing aikido while everyone else was doing something else.”] So what were we doing?! What we were doing on the mat wasn’t what he was doing.” Showing me another quote from Bob Nadeau’s article in Aikido Today Magazine, which says: “Once O-Sensei told me one day clearly and emphatically that the truth of aikido could be caught in a very short moment of time. If you catch the secret,” he said. “You can do what I do in three months.”
http://members.aikidojournal.com/public/interview-with-henry-kono/

The Original Aiki-En

Foto di gruppo del 1955 con il Fondatore e la sua famiglia nell'Aikido presso l'Aiki-En di Iwama

Foto di gruppo del 1955 con il Fondatore e la sua famiglia nell’Aikido presso l’Aiki-En di Iwama

In settling in Iwama the Founder had in mind three plans to realize his ideal of a true budo. First was to establish an Aiki Shrine that would symbolize the Way of ai-ki and the spirit of aikido. Second was to construct an outdoor dojo permeated with the ki of nature where the ideal budo of take-musu could be taught. Third was to realize his cherished dream of unifying agriculture with martial art… to relate the budo training (take) that harmonizes with the protective life force (musu) to the work of farming through which the earth produces life-sustaining food

K. Ueshiba, 1984, The Spirit of Aikido, p. 102

In order to reach the ideal that martial art and agriculture share the same roots (Bu-No-Ichiyo), in 1942 the Founder of Aikido Morihei Ueshiba moved to Iwama, a small country town in the Ibaraki prefecture, at about 100 km north east of Tokyo. While reclaiming the forest into farmland, he spent two years from 1943 to build the Aiki Shrine and the Aiki training ground, that after WWII would became the new stronghold of Aikido. O’Sensei settled in this isolated place, characterised by hot summer and really cold winters, because attracted by the double opportunity to practice farming and contuining his Budo studies.

Life in Iwama was simple and peaceful. O’Sensei’s estate – the original Aiki-En – consisted of about 1.3 hectare of cultivated land that included the house of the Founder, his Aiki Shuren Dojo, the Aiki Jinja, or Aiki Temple and – since the end of the 1940s – the house of Morihiro Saito. Life was regulated by the rhythms of farming and training in the dojo. It was not unusual to dig in the vegetable garden and then go directly to train in the dojo. Both life of the farmer and of the budoka were so connected to have become one.

In his earlier life O’Sensei was influenced greatly by his connection with Onisaburo Deguchi and the adoption of Omoto-kyo religion. It was while he was with Deguchi that he developed the belief that there was a kinship between Budo and agriculture. Perhaps this explains the oneness that Ueshiba felt with nature and the practice of martial arts.

Nello stabilirsi a Iwama il Fondatore aveva in mente tre piani per realizzare il suo ideale del vero budo. Il primo era di fondare un Tempio dell’Aiki, che avrebbe dovuto simboleggiare la Via dell’Aiki e lo spirito dell’Aikido. Il secondo era di costruire un dojo all’aperto, permeato del ki della natura, dove si potesse insegnare il budo ideale del take-musu. Il terzo era di realizzare il suo adorato sogno di unire l’agricoltura e le arti marziali… di mettere in relazione l’allenamento nel budo (take), che si armonizza con la forza protettiva della natura (musu), con il lavoro agricolo attraverso cui produrre cibo per il sostentamento.

K. Ueshiba, 1984, Lo Spirito dell’Aikido, p. 116

Per poter conseguire il suo ideale, in base al quale le arti marziali e l’agricoltura condividono le stesse radici (Bu-No-Ichiyo), nel 1942 il Fondatore dell’Aikido Morihei Ueshiba si trasferì a Iwama, una piccola città di campagna nella prefettura di Ibabaraki, a circa 100 km a nordest di Tokyo. Dopo aver trasformato una zona forestata in terra agricola, a partire dal 1943 trascorse due anni costruendo il Tempio dell’Aiki e quel dojo per la pratica dell’Aikido che dopo la Seconda Guerra Mondiale divenne la nuova base di sviluppo dell’Aikido. O’Sensei si stabilì in questa zona isolata – caratterizzata da estati calde e inverni particolarmente rigidi – perché attratto dalla doppia opportunità di poter coltivare la terra e di continuare i suoi studi nel Budo.

La vita a Iwama era sempice e tranquilla. La tenuta di O’Sensei – l’Aiki-En originale – consisteva di circa 1.3 ettari di terreno coltivato, che includevano la casa del Fondatore, il suo Aiki Shuren Dojo, l’Aiki Jinja o Tempio dell’Aiki e – a partire dalla fine degli anni Quaranta – la casa di Morihiro Saito. La vita era regolata dai ritmi del lavoro nei campi e dell’allenamento nel dojo. Sia la vita dell’agricoltore che quella del budoka erano così connesse da essere diventate una cosa sola.

In una fase precedente della sua esistenza, O’Sensei era stato fortemente influenzato dal suo incontro con Onisaburo Deguchi e dall’aver adottato la religione Omoto-kyo. Fu mentre si trovava con Deguchi che Ueshiba sviluppò il convincimento che esisteva una stretta correlazione fra Budo e agricoltura. Probabilmente questo spiega il senso di unicità che il Fondatore sentiva fra la natura e la pratica delle arti marziali.

Scopri Aiki-En Italy
Fai un’esperienza da Uchideshi in Italia

Quel Distratto di Nonno Morihei…

E' sempre tutta colpa di Morihei!

E’ sempre tutta colpa di Morihei!

Di solito siamo abituati a riferirci al Fondatore dell’Aikido, Morihei Ueshiba, come ad un grande Maestro… uno dei rari esempi di Budo vivente che ha cambiato per sempre il volto delle Arti Marziali sul nostro pianeta. La sua figura si erge solenne nei kamidana di quasi tutti i nostri Dojo, ed è grande il rispetto mosso dall’immagine del vecchietto con la barba bianca…

di MARCO RUBATTO

Quest’oggi però siamo alle prese con una società Aikidoistica frammentata, problematica e litigiosa… che spesso fa fatica a portare avanti il messaggio del Fondatore dell’Aikido in modo consapevole, proficuo ed integrato…

… ma non è che questo sia anche dovuto all’enorme distrazione che ha avuto NONNO Morihei?

SI: è stato un enorme fonte di ispirazione, così come fonte di incomprensioni e guai per i suoi allievi, vediamo il perché…

NONNO Morihei ha creato l’Aikido, iniziando a chiamare così la sua Arte intorno al 1935 circa… ma la sua pratica era iniziata molto tempo prima: non ha mai avuto molta passione per i nomi, quindi probabilmente per lui era più importante praticare, che dare un’etichetta formale a quello che steva facendo..

Stessa cosa è accaduta per le varie tecniche: irimi nage, shi ho nage, kote gaeshi, kaiten nage, ude garami… NON SONO NOMI!

Il Fondatore si riferiva ai suoi movimenti nella lingua della sua terra natia, senza preoccuparsi troppo di una qualche forma di “CATALOGAZIONE” per le generazioni future… le sue “tecniche” avrebbero suonato come “proiezione entrando”, “proiezione nelle 4 direzioni”, “torsione del polso”, “proiezione circolare”, “controllo dell’avambraccio”… e così via.

NONNO Morihei si curò accoratamente di integrare l’utilizzo delle armi nel lavoro a mani nude dell’Aikido… ma NON CODIFICO’ mai esercizi di base (suburi), forme (kata), armonizzazioni (awase) o combattimenti (kumi jo, kumi tachi): quelli che ci sono giunti furono opera dei suoi allievi, preoccupati di “sistematizzare” la didattica per gli allievi che numerosi volevano studiare l’Aikido.

CONTINUA LEGGERE L’ARTICOLO SU:
aikime.blogspot.it

ALTRI INTERVENTI DI MARCO RUBATTO SU AIKIDO ITALIA NETWORK

Copyright Marco Rubatto ©2013
Ogni riproduzione non espressamente autorizzata dall’autore e’ proibita
Pubblicato per la prima volta su
http://aikime.blogspot.it/2013/09/quel-distratto-di-nonno-morihei.html

Viaggio di Gruppo: Alle Origini dell’Aikido

Viaggio alle radici della spiritualità dell'Aikido

Viaggio alle radici della spiritualità dell’Aikido

Aikido Italia Network, in collaborazione con www.ilbuontempo.it, presenta:

ALLE ORIGINI DELL’AIKIDO
VIAGGIO DI GRUPPO ATTRAVERSO I LUOGHI DEL MAESTRO UESHIBA

Partenza il 28 ottobre e rientro il 12 Novembre 2013
Viaggio di gruppo di 16 giorni/13 notti
(Minimo 10 Partecipanti)

Due settimane di viaggio in Giappone, pensate specificatamente per gli amici di Aikido Italia Network, seguendo un itinerario che si focalizza soprattutto sui luoghi e l’ambiente in cui si è formato O-Sensei Morihei Ueshiba. La prima settimana si svolgerà interamente presso il santuario di Oomoto di Ayabe: grazie alla loro ospitalità si potrà vivere pienamente in una atmosfera unica e privilegiata, spartana, ma piena di fascino ed ispirazione. La seconda settimana, indagherà sui luoghi più sacri e spirituali del Giappone e includerà
una visita al Monte Koya, e al sentiero dei pellegrini, Kumano Kodo, oltre alla visita più “turistica” delle antiche capitali Kyoto e Nara.

ITINERARIO
Programma culturale predisposto dall’associazione locale Oomoto
Prima Settimana:
’ * Visita del complesso di Ayabe
’ * Conferenze attinenti la storia,’ le attività e gli insegnamenti Oomoto
’ * Possibilità di partecipare ai servizi religiosi
’ * Esercitazioni di Aikido
’ * Ro-ei (recitazione cantata di poemi)
’ * Chin-kon (meditazione)
’’ * Visita al Monte Takakuma a Kameoka
’ * Visita ad un laboratorio di spade di legno (bokken) e/o laboratorio di ceramica
’ * Partepazione al GRANDE FESTIVAL D’AUTUNNO
Seconda Settimana:
’ * Visita di Kyoto e dei suoi mille templi e giardini
’ * Escursione a Nara, l’antica capitale del Giappone
’ * Visita all’area sacra del Monte Koya
’ * Escursione nella prefettura di Wakayama per percorrere a piedi una delle antiche vie dei pellegrini (Kumano Kodo)

Chiara Bottelli

Chiara Bottelli

Accompagnatore dall’Italia esperto delle tradizioni locali e della disciplina: Chiara Bottelli, nipponista, si è
laureata presso l’università degli Studi di Torino in Lingua e Cultura Giapponese con una tesi sulle relazioni fra Aikido e la nuova religione Oomoto. Ha praticato aikido con il Maestro Fujimoto a Milano e ha vissuto a lungo in Giappone anche grazie a una borsa di studio della Comunità Europea.

Leggi la Tesi di Laurea di Chiara Bottelli:
Arte Marziale o Religione? Il Rapporto Fra Aikido e Omoto-kyo
’
QUOTA DI PARTECIPAZIONE: Euro 2.535 a persona
Il prezzo include:
 * Voli intercontinentali con compagnia di linea da Milano su Osaka e v.v.
 * Tasse aeroportuali
 * Quota apertura pratica
 * Assicurazione annullo-medico-bagaglio
 * 6 pernotti presso complesso Oomoto ad Ayabe, trattamento di pensione completa
 * 5 pernotti a Kyoto in Hotel di categoria standard, trattamento di solo pernotto
 * 2 pernotti in tempio buddhista al Monte Koya, trattamento di mezza pensione

ISCRIZIONI E INFORMAZIONI: Chiara Bottelli 338-259.9873
Email: chiara.bottelli@ilbuontempo.it

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PROGRAMMA DI VIAGGIO