Categorically speaking, Aikido is a "ju"jutsu, that is a system based upon "soft" principles of movement.The opposite of ju is "go"; go is a system based upon hard principles of movement. These definitions may also refer to external and internal sources of power for the systems. It is from this categorization that we can derive Aikido is based upon softer, internal movements to generate power and affect.

Aikido has structure. The stance and movements we apply in aikido are done so from a structurally superior position. By aligning our skeletal and muscular systems as we adhere to principles of mechanics and physics we are able to create solid structure. This structure is comprised of 2 horizontal axises and 3 vertical axises. Maintaining structure is about preserving the integrity of these five rotational axises and applying the correct rotational axis in movement.

Surrounding us is a sphere of influence in which our body is designed to function. In addition, our muscles are designed to function in particular capacities, within areas of particular strength and function. It is important to learn how to best use our bodies and the space in which we function. Establishing our space with our partners is also important to our training. The timing of claiming space from our partner is critical. Proper distancing, ma ai, not only means the distance between partners but also the exchange of space between partners.

To loosely define "aiki" as we see it physically applied in aikido, we are simply talking about a transference of balance for two or more elements into one. The connective state under which we seize our partner's balance and transfer that balance under our control is the physical realization of aiki. By doing so, your partner(s) become dependent upon your balance structure to support their [now broken] balance.

In aikido training we take turns as uke and nage. We exchange rolls attacking and defending. Kaeishi waza refers to the reversal of roles between uke and nage during their interaction. The proper roles of uke and nage is to clearly establish who is receiving energy (nage), and who is giving energy (uke). It is important to give energy until it is your turn to receive energy; it is also important to receive energy until it is your turn to give energy. In this way we often analogize the relationship of uke and nage to the tide - the tide comes in or goes out, but never ceases the connection. Functionally, we see two main problems develop between uke and nage: the first is that we do not clearly define who is receiving energy and who is giving energy, the second is that we break the connection before the interaction is concluded. When we do not identify who is receiving energy and who is giving energy in aikido the result is a situation where both parties are committed neither to giving energy nor receiving it. Secondly, if we lose focus and break our connection with our partner before the interaction is concluded the result is a situation where both parties are left without a clear path of resolution to the conclusion of technique. Establishing clear roles of interaction is fundamental to proper training. When you inherit your role it is your responsibility to fulfill the obligation of that role. Maintain your connection to your partner for the duration of your interaction, give energy when you are supposed to give energy and receive energy when you are supposed to receive energy.

A key component of aikido is body awareness. As we train we become aware of our body's strengths and weaknesses. We learn to utilize our strengths and protect our weaknesses through repetition. Important aspects of body awareness training include falling and protective body movement, offensive striking and defensive blocks and evasions. Understand that when you are training, every move is efficient and precise. Sometimes we do not see the purpose in our movement but that is only because we have not yet reached that waypoint in our training, not that our movement is wasted. 

We can continue to train our bodies even when we are not in class. Physical fitness, balancing exercises, kata, suburi and other tools allow us to practice even when we don't have a partner. This training can be selfish as it is specific to our bodies. Take advantage of your time and maximize your training to improve your body awareness.

To elaborate on an earlier post, aikido training encompasses physical and mental education. Physical training provides the body several beneficial elements: conditioning, muscle memory and coordination to name a few. But our physical exercise also inspires confidence in our ability. Through repetition, our bodies become efficient at the given movement and in time our minds learn to comprehend the higher rate of successful accomplishment in that movement. This is the basis of confidence in our movement.

Once our minds becomes confident in the bodies ability to successful accomplish a given movement it becomes free[er] to devote its efforts on other contemplation. This is a similar state of mind to the "automatic pilot" that we experience when we perform a mundane action and our minds wander while we vacuum the rug or mow the lawn. Once freed, our minds are able to undertake other cognition.

So in a sense practice does make perfect, or at least increase the percentage of accomplishment. We train our bodies to inspire confidence in our minds. We train our minds to understand the technical lessons of our bodies so we learn the truth of why aikido works. Once we understand the truth of the technical principles that govern aikido, we become free to innovate [within compliance with those principles].

Over the years several students have asked me why I stress the "martial" art of aikido. To me, aikido is a budo. As a budo, the path to enlightenment is through the exercise of martial development. Aikido is founded upon martial principle, military strategy, and combat. I stress the importance of martial competency because I believe it is a necessary component to understand aikido. Martial competency is a foundational pillar of aikido; that is, the structure of aikido technique is based upon its martial application. As with any education, it is easier to abstain from applying knowledge you posses then to fraudulently profess knowledge you do not [possess]. I teach with the understanding that you will one day need to make the choice to either use the martial side of aikido, or not. If I do not teach a martial curriculum, I deny you the right to make that choice. If I do not teach the martial curriculum, you may only emulate a martial artist because you will not be competent in martial arts.

We are about the business of making martial artists; we are about the business of learning aikido. We are not about the business of emulation, choreography, or exercise. The role of the instructor is to teach viable aikido. What does "viable" mean? I use viable to describe a tangible, reproduceable education of martial tactics and techniques that function in application. This is notable because viable aikido is different than philosophical aikido. Saying and doing are two different things. Just because you believe that aikido should be soft and non-violent does not means you can realize aikido that is soft and non-violent. Just because you can throw someone does not mean you are practicing aikido. Viable aikido is the foundation on which to build philosophy. Before you can practice throwing your partner softly, you must first be able to throw your partner.

This blog will elaborate on an earlier Aikiweb post (2010-03-17) I made related to the art of pinning (kansetsu-waza):

First off, pinning is uncomfortable when done correctly; the pin should not result in injury, but it should be uncomfortable and persuade uke from attempting to escape the pin. Second, pins indicate the cessation of technique. Pins are the ultimate, "please stop, this exercise is over." We can both agree to end an exercise, but I can demonstrate control over uke through the use of pinning. In this sense, we treat pinning as part of aikido "kata" because it is the last element of the technique. Third, pins work. Functionally, the pin is symbolic of the time in which it would take nage to end the exchange, either through personal violence (the "draw my weapon and kill you" approach) or restraint (the "hold you down til the cavalry arrive" approach).

In the post, the order in which I outline my points are specific. At its most basic level, aikido people often see pinning as a contest, not the cessation of technique. Because uke do not understand the technique is at its conclusion, the partner applying pin (nage) may mistake the contest from the partner receiving the pin as the contuation of hostility. Both nage and uke have an obligation to learn how to interact appropriately with one another to minimize risk of injury and maximize learning the mechanics of the technique.