Aikido principles according to Tamura Nobuyoshi shihan
This is a translation of the Aikido principles according to Tamura Nobuyoshi shihan elaborated by Rainer Dirnberger and Heidelinde Dirnberger (January 2011). The original version can be found here, further information is available here as well. I only added the Japanese kanji and some basic meanings to them in the headlines below.
Preface
A special feature of Aikido is that the philosophical principles (ethics, conception of man, non-violence, etc.), the psychological principles (attitude, motivation, emotion, etc.) and the physiological principles (posture, breathing, relaxation, etc.) are directly applied together in the learning and execution of Aikido techniques. Philosophical and psychological assumptions do not represent a theoretical “superstructure”, detached from the physical reality of training in the dojo. This is possibly the most essential Aikido principle.
Tamura Sensei described the following Aikido principles in his two books with the same title “Aikido” (1974 and 1986, Marseille: AGEP):
合 AI
unity, harmony, love
Tamura (1986): “One can speak of a real victory at the moment when the opponent follows you with joy, when the opponent and yourself become ONE. (p. 22). The force that unites the opposites, O-Sensei called love.” (p. 24). The Way (Do) is the return to the unity of the ten thousand things. This unity is harmony with oneself, others, life and the environment, or in the words of O-Sensei, the universe. “When one has become ONE with the universe, then unity with everything that exists arises naturally.” (Tamura 1986, p. 23).
結び MUSUBI
connecting, uniting, merging
Unification leads to unity through the power, the energy (Ki), with which the opposites Ying and Yang are cancelled out by merging or merging into a whole. On the other hand, it is only through Ying and Yang, “because they are different, that Musubi, the connection, is possible.” (Tamura 1986, p. 23).
RESISTANCELESSNESS
see. Tamura 1974: Non-resistance makes it possible to integrate oneself into an action or movement, to become part of it, and thus to be able to actively shape what is happening.
姿勢 SHISEI
posture, attitude
Shisei is the connection between outer and inner posture, which is visible in posture, facial expression, relaxed alertness, vitality and attention (see. Tamura 1996, p. 27).
入り身 IRIMI
into the body, inwards
“Irimi expresses the idea of going through the entrance into a house, (…) Irimi means to bring one’s own body into the body of the opponent (…), by using and taking over his attack, one penetrates. If you (…) have the feeling of enclosing your opponent, of being one with him, then he enters inside you of his own accord. This is exactly what is meant by Irimi in Aikido.” (Tamura 1986, p. 35)
転換 TENKAN
conversion, diversion, changeover
“Tenkan is used with the meaning of changing the direction, the leading line and the attitude of mind. (…) Any change of state or position is Tenkan. Therefore, Irimi-Tenkan is the front and the back of the same thing.” (Tamura 1986, p. 37)
表 /裏 URA/OMOTE
front/rear, obvious/hidden
“Every Aikido technique has two aspects: Ura Waza and Omote Waza. Ura represents the reverse side, the back, the opposite, the hidden aspect of things. Omote represents the front, the surface, the outside, the façade, the visible aspect of things.” (Tamura 1986, p. 37)
体 捌き TAI SABAKI
handling, body movement, to find one’s place
“Tai Sabaki means that at the moment you are hit by an object or a person (…) or attacked, you judge your own relative position and either change it or simply move a part of your body and thus re-establish a position that is favourable to you. In Aikido, Tai Sabaki requires even more: to unbalance the Aite (note: a.k.a. Uke) at the moment of action and, as a logical consequence, to place him in a position in which he can no longer move.” (Tamura 1986, p. 39 and further 1974, p. 29): “Tai Sabaki is a basic movement of Aikido and consists of guiding the opponent by directing his force (…) through rotation of the body.”
構え KAMAE
posture, mindful stance
Kamae is the position as a “prerequisite for the correct execution of the Aikido movement” (Tamura 1974, p. 27 and further 1986, p. 31): “Kamae has the following meaning in the Japanese language: to prepare oneself, to assume an attentive posture. (…) In Aikido we use Hanmi No Kamae. (…) Hitoemi is the basic stance in Aikido because Hitoemi allows you to move against any attack without difficulty …”
間合 MA-AI
proper space and time
Ma-ai is the distance to the opponent. As a “dynamic distance” it also includes “the knowledge of space, time and opportunity.” (Tamura 1974, p. 28) Ma-ai is the space “which arises simultaneously from the heart and the mind, from oneself and the other, and which embraces both in a constant development towards a favourable position.” (Tamura 1986, p. 33)
臍下 丹田 SEIKA TANDEN
lower abdomen, centre, focal point
The centre is both “the basic prerequisite for the coordination of mind and body, the gathering point for all energy” (Tamura 1974, p. 31 and further 1986, p. 23), the centre is also “the condition for unity”, for connection. Musubi. Whereby “no one can claim that the centre is more important than the circumference.”
気 KI
spirit, life energy, vital energy
“Ki is the potential inner energy of the body, which draws its substance from life itself and manifests itself in various ways: Will, endurance, persuasiveness, vitality.” (Tamura 1974, p. 30 and further 1986, p. 24) ” (…) the power of unification, the power of peace – it is Ki. O-Sensei said: ‘Ki is the great law of the laws of the power of unification, everything is connected through and with Ki.'”
呼 KOKYU
(out-)breathing, respiration
“Kokyu or ‘the body movement following the Ki’ is the physical expression of the external expansion of the body’s potential energy (…).” (Tamura 1974, p. 32)
呼 吸力 KOKYU RYOKU
breathing power
“This energy stored in the Seika Tanden that fills all parts of the body (…), this energy that emanates from an always calm, serene and relaxed body and mind in order to react at any time and in any desired direction if necessary, this energy is called Kokyu Ryoku.” (Tamura 1986, p. 43)
当身 ATEMI
precise placement, hitting exactly the desired spot, strike to the body
In classical Budo: Hitting the vital points to eliminate the opponent through fainting or death; in acupuncture for reanimation and healing. In Aikido, the Atemi is used to control the will to attack, to disturb the opponent’s concentration and to thwart his intention to act. (see. Tamura 1986, p. 41)
Note: The German version is available here. Thanks to Rainer Dirnberger and Heidelinde Dirnberger for the extract.
Related Sources:
Tamura, Nobuyoshi (1986): Aikido. Presses de L’A.G.E.P.
National AIKIDO method (print), 1975 ACFA
Author’s note: I do not wish the articles (concerning the linked content) I have written to be understood as the last resort, and I make no claim to completeness. Rather, I hope to be able to make a contribution to a juxtaposition of interpretations and a lively debate about Budo. I would also like to politely invite all readers to comment, critically scrutinise, edit, supplement, etc. Thank you very much.