Ki is not strength, it is an internal power that can be harnessed. Aikido is the study of aiki, the union of ki between multiple persons. Part of our training is necessarily to build and refine ki. Exercises like tenkan undo, sayo undo, Tori fune, ten chi nage and others help to refine and build ki. Also, sword and jo exercises can help to build and refine ki. Ki building exercises can be performed by oneself and outside of class. I encourage students to undertake this training as a means of developing their ki.

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.

Like many academic pursuits, there is an order to the educational process of aikido. First, the martial educational paradigm in which we train is important to shifting the student's thought process into one of combat and military strategy. Second, the order in which we learn concepts and transcend from one level of understanding into another is important. In academics, it is understandable that one does not teach algebra before arithmetic. Similarly, in aikido there are concepts which should precede other, more advanced, concepts. We are building blocks upon which to stand to better understand what lies above us.

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.

Yes, I believe there are kata in aikido. I think much of what we commonly call "kihon waza" probably should be called "kata." Kata should be performed collusively, if not cooperatively, in the spirit of learning the proper mechanics of technique. Kata is learning the specific mechanics of body movement employed in technique; a key component in this explanation is that much of kata is conscious and precise movement. Kihon is a separate concept from kata. Kuriowa sensei often referred to the connection, musubi, between partners as "kihon", the root of any technique which would follow the connection. In this sense, kihon waza must first contain "aiki", then the technique application. Kuriowa Sensei often referred to this "learning" form as kata no kihon waza, the spontaneous application of root technique. Kuriowa sensei advocated that this form, kata no kihon waza, required both components or one would not be correctly performing kata no kihon waza.

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 the interaction of partners in training. This interaction is fundamental to aikido both to create the environment in which we train and to create the rhythm of engagement. You control the pace and intensity in which you engage your partner. You control your depth of vulnerability to attack. Your interaction begins the moment your partner becomes intent upon attacking you; your interaction ceases when your partner relinquishes her intentions. Aikido is about behavior modification, so it stands to reason that the earlier you engage your partner the better chance you have of modifying behavior. Be proactive in learning throughout the entire interaction with your partner.

This weekend Long Sensei may a profound request for the students in attendance to thank their families. We attended the seminar at the expense of our families - we took money from our families to pay for the seminar, we took time from our families to spend at the seminar. Long Sensei asked us to take that time and money our families invested in us and show our families it was well-invested. That our experience at the seminar made us a better person and we profited from our participation and training. We didn't just "get our money's worth," but profited in excess of what we invested. This is the point of training, to get more than your money's worth; to profit from your training by receiving more than what you put in. When you have abundance you then fulfill your obligation to training by also giving back to aikido your time and your money.

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.