| Term |
Definition |
| Agatsu |
"Self victory." According to the
founder, true victory (MASAKATSU) is the victory one achieves
over oneself (AGATSU). Thus one of the founder's "slogans" was
MASAKATSU AGATSU - "The true victory of self-mastery." |
| Aikido |
The word "aikido" is made up of three
Japanese characters: AI - harmony, KI - spirit, mind, or
universal energy, DO - the Way. Thus aikido is "the Way of
Harmony with Universal Energy." However, AIKI may also be
interpreted as "accommodation to circumstances." This latter
interpretation is somewhat non- standard, but it avoids certain
undesirable metaphysical commitments and also epitomizes quite
well both the physical and psychological facets of aikido. |
| Aikidoka |
A practitioner of aikido. |
| Aikikai |
"Aiki association." A term used to
designate the organization created by the founder for the
dissemination of aikido. |
| Ai Hanmi |
Mutual stance where UKE and NAGE each
have the same foot forward (right-right, left-left). Opposite:
Gyaku Hanmi |
| Ai Nuke |
"Mutual escape." An outcome of a duel
where each participant escapes harm. This corresponds to the
ideal of aikido according to which a conflict is resolved
without injury to any party involved. Opposite: Ai Uchi |
| Ai Uchi |
"Mutual kill." An outcome of a duel
where each participant kills the other. In classical Japanese
swordmanship, practitioners were often encouraged to enter a
duel with the goal of achieving at least an AI UCHI. The
resolution to win the duel even at the cost of one's own life
was thought to aid in cultivating an attitude of single-minded
focus on the task of cutting down one's opponent. This
single-minded focus is exemplified in aikido in the technique,
IKKYO, where one enters into an attacker's range in order to
effect the technique. Opposite: Ai Nuke |
| Ashi Sabaki |
Footwork. Proper footwork is essential
in aikido for developing strong balance and for facilitating
ease of movement. |
| Atemi |
(lit. Striking the Body) Strike directed
at the attacker for purposes of unbalancing or distraction.
Atemi is often vital for bypassing or "short-circuiting" an
attacker's natural responses to aikido techniques. The first
thing most people will do when they feel their body being
manipulated in an unfamiliar way is to retract their limbs and
drop their center of mass down and away from the person
performing the technique. By judicious application of atemi, it
is possible to create a "window of opportunity" in the
attacker's natural defenses, facilitating the application of an
aikido technique. |
| Bokken or Bokuto |
Wooden sword. Many aikido movements are
derived from traditional Japanese fencing. In advanced practice,
weapons such as the BOKKEN are used in learning subtleties of
certain movements, the relationships obtaining between armed and
unarmed techniques, defenses against weapons, and the like. |
| Budo |
"Martial way." The Japanese character
for "BU" (martial) is derived from characters meaning "stop" and
(a weapon like a) "halberd." In conjunction, then, "BU" may have
the connotation "to stop the halberd." In aikido, there is an
assumption that the best way to prevent violent conflict is to
emphasize the cultivation of individual character. The way (DO)
of AIKI is thus equivalent to the way of BU, taken in this sense
of preventing or avoiding violence so far as possible. |
| Chokusen |
Direct. Thus CHOKUSEN NO IRIMI = direct
entry. |
| Chudan |
"Middle position." Thus CHUDAN NO KAMAE
= a stance characterized by having one's hands/sword in a
central position with respect to one's body. |
| Chushin |
Center. Especially, the center of one's
movement or balance. |
| Dan |
Black belt rank. In IAF aikido, the
highest rank it is now possible to obtain is 9th dan. There are
some aikidoists who hold ranks of 10th dan. These ranks were
awarded by the founder prior to his death, and cannot be
rescinded. White belt ranks are called KYU ranks. |
| Do |
Way/path. The Japanese character for
"DO" is the same as the Chinese character for Tao (as in
"Taoism"). In aikiDO, the connotation is that of a way of
attaining enlightenment or a way of improving one's character
through aiki. |
| Dojo |
Literally "place of the Way." Also
"place of enlightenment." The place where we practice aikido.
Traditional etiquette prescribes bowing in the direction of the
shrine (KAMIZA) or the designated front of the dojo (SHOMEN)
whenever entering or leaving the dojo. |
| Dojo Cho |
The head of the dojo. A title. |
| Domo Arigato Gozaimashita |
Japanese for "thank you very much." At
the end of each class, it is proper to bow and thank the
instructor and those with whom you've trained. |
| Doshu |
Head of the way (currently Moriteru
Ueshiba, grandson of aikido's founder, Morihei Ueshiba). The
highest official authority in IAF aikido. |
| Engi |
(Inter)dependent origination (Sanskrit =
pratitya samutpada). In Buddhist philosophy, phenomena have no
unchanging essences. Rather, they originate and exist only in
virtue of material and causal conditions. Without these material
and causal conditions, there would be no phenomena. Furthermore,
since the material and causal conditions upon which all
phenomena depend are continually in flux, phenomena themselves
are one and all impermanent. Since whatever is impermanent and
dependent for existence on conditions has no absolute status (or
is not absolutely real), it follows that phenomena (what are
ordinarily called "things") are have no absolute or independent
existential status, i.e., they are empty. To cultivate a
cognitive state in which the empty status of things is manifest
is to realize or attain enlightenment. The realization of
enlightenment, in turn, confers a degree of cognitive freedom
and spontaneity which, among other (and arguably more important)
benefits, facilitates the performance of martial techniques in
response to rapidly changing circumstances. (see KU) |
| Fudo Shin |
"Immovable mind." A state of mental
equanimity or imperturbability. The mind, in this state, is calm
and undistracted (metaphorically, therefore, "immovable"). FUDO
MYO is a Buddhist guardian deity who carries a sword in one hand
(to destroy enemies of the Buddhist doctrine), and a rope in the
other (to rescue sentient beings from the pit of delusion, or
from Buddhist hell-states). He therefore embodies the two-fold
Buddhist ideal of wisdom (the sword) and compassion (the rope).
To cultivate FUDO SHIN is thus to cultivate a mind which can
accomodate itself to changing circumstances without compromise
of ethical principles. |
| Fukushidoin |
A formal title whose connotation is
something approximating "assistant instructor." |
| Furi Kaburi |
Sword-raising movement. This movement in
found especially in IKKYO, IRIMI-NAGE, and SHIHO-NAGE. |
| Gedan |
Lower position. GEDAN NO KAMAE is thus a
stance with the hands or a weapon held in a lower position. |
| Gi/Dogi/Keiko Gi |
Training costume. Either judo-style or
karate-style GI are acceptable in most DOJO, but they must be
white and cotton. (No black satin GI with embroidered dragons.
Please.) |
| Gyaku Hanmi |
Opposing stance (if UKE has the right
foot forward, NAGE has the left foot forward, if UKE has the
left foot forward, NAGE has the right foot forward). |
| Hakama |
Divided skirt usually worn by black-belt
ranks. In some DOJO, the HAKAMA is also worn by women of all
ranks, and in some DOJO by all practitioners. |
| Hanmi |
Triangular stance. Most often aikido
techniques are practiced with UKE and NAGE in pre-determined
stances. This is to facilitate learning the techniques and
certain principles of positioning with respect to an attack. At
higher levels, specific HANMI cease to be of much importance. |
| Hanmi Handachi |
Position with NAGE sitting, UKE
standing. Training in HANMI HANDACHI WAZA is a good way of
practicing techniques as though with a significantly
larger/taller opponent. This type of training also emphasizes
movement from one's center of mass (HARA). |
| Happo |
8 directions; as in HAPPO-UNDO (8
direction exercise) or HAPPO-GIRI (8 direction cutting with the
sword). The connotation here is really movement in all
directions. In aikido, one must be prepared to turn in any
direction in an instant. |
| Hara |
One's center of mass, located about 2
inches below the navel. Traditionally this was thought to be the
location of the spirit/mind/(source of KI). Aikido techniques
should be executed as much as possible from or through one's
HARA. |
| Hasso no Kamae |
"Figure-eight" stance. The figure eight
does not correspond to the arabic numeral "8", but rather to the
Chinese/Japanese character which looks more like the roof of a
house. In HASSO NO KAMAE, the sword is held up beside one's
head, so that the elbows spread down and out from the sword in a
pattern resembling this figure-eight character. |
| Henka Waza |
Varied technique. Especially beginning
one technique and changing to another in mid-execution. Ex.
beginning IKKYO but changing to IRIMI-NAGE. |
| Hombu Dojo |
A term used to refer to the central dojo
of an organization. Thus this usually designates Aikido World
Headquarters. (see Aikikai) |
| Hidari |
Left. |
| Irimi |
(lit. "Entering the Body") Entering
movement. Many aikidoists think that the IRIMI movement
expresses the very essence of aikido. The idea behind IRIMI is
to place oneself in relation to an attacker in such a way that
the attacker is unable to continue to attack effectively, and in
such a way that one is able to control effectively the
attacker's balance. (See SHIKAKU). |
| Jinja |
A (shinto) shrine. There is an AIKI
JINJA located in Iwama, Ibaraki prefecture, Japan. |
| Jiyu Waza |
Free-style practice of techniques. This
usually involves more than one attacker who may attack NAGE in
any way desired. |
| Jo |
Wooden staff about 4'-5' in length. The
JO originated as a walking stick. It is unclear how it became
incorporated into aikido. Many JO movements come from
traditional Japanese spear- fighting, others may have come from
jo-jutsu, but many seem to have been innovated by the founder.
The JO is usually used in advanced practice. |
| Jodan |
Upper position. JODAN NO KAMAE is thus a
stance with the hands or a weapon held in a high position. |
| Katsu Hayabi |
"Victory at the speed of sunlight."
According to the founder, when one has acheived total
self-mastery (Agatsu) and perfect accord with the fundamental
principles governing the universe (especially principles
covering ethical interaction), one will have the power of the
entire universe at one's disposal, there no longer being any
real difference between oneself and the universe. At this stage
of spiritual advancement, victory is instantaneous. The very
intention of an attacker to perpetrate an act of violence breaks
harmony with the fundamental principles of the universe, and no
one can compete successfully against such principles. Also, the
expression of the fundamental principles of the universe in
human life is love (Ai), and love, according to the founder, has
no enemies. Having no enemies, one has no need to fight, and
thus always emerges victorious. (see Agatsu and Masakatsu) |
| Kaeshi Waza |
Technique reversal. (UKE becomes NAGE
and vice- versa). This is usually a very advanced form of
practice. KAESHI WAZA practice helps to instill a sensitivity to
shifts in resistance or direction in the movements of one's
partner. Training so as to anticipate and prevent the
application of KAESHI WAZA against one's own techniques greatly
sharpens aikido skills. |
| Kaiso |
A title. The founder of aikido (i.e.,
Morihei Ueshiba). |
| Kamae |
A posture or stance either with or
without a weapon. KAMAE may also connote proper distance (MA AI)
with respect to one's partner. Although "KAMAE" generally refers
to a physical stance, there is an important prallel in aikido
between one's physical and one's psychological bearing. Adopting
a strong physical stance helps to promote the correlative
adoption of a strong psychological attitude. It is important to
try so far as possible to maintain a positive and strong mental
bearing in aikido. |
| Kami |
A divinity, living force, or spirit.
According to SHINTO, the natural world is full of KAMI, which
are often sensitive or responsive to the actions of human
beings. |
| Kamiza |
A small shrine, especially in an aikido,
generally located the the front of the dojo, and often housing a
picture of the founder, or some calligraphy. One generally bows
in the direction of the KAMIZA when entering or leaving the
dojo, or the mat. |
| Kansetsu Waza |
Joint manipulation techniques. |
| Kata |
A "form" or prescribed pattern of
movement, especially with the JO in aikido. (But also
"shoulder.") |
| Katame waza |
"Hold-down" (pinning) techniques. |
| Katana |
What is vulgarly called a "samurai
sword." |
| Katsu Jinken |
"The sword that saves life." As Japanese
swordsmanship became more and more influenced by Buddhism
(especially Zen Buddhism) and Taoism, practitioners became
increasingly interested in incorporating ethical principles into
their discipline. The consumate master of sworsmanship,
according to some such practitioners, should be able not only to
use the sword to kill, but also to save life. The concept of
KATSU JIN KEN found some explicit application in the development
of techniques which would use non-cutting parts of the sword to
strike or control one's opponent, rather than to kill him/her.
The influence of some of these techniques can sometimes be seen
in aikido. Other techniques were developed by which an unarmed
person (or a person unwilling to draw a weapon) could disarm an
attacker. These techniques are frequently practiced in aikido.
(see SETSU NIN TO) |
| Keiko |
Training. The only secret to success in
aikido. |
| Ken |
Sword. |
| Kensho |
Enlightenment. (see MOKUSO and SATORI) |
| Ki |
Mind. Spirit. Energy. Vital-force.
Intention. (Chinese = chi) For many Aikidoka, the primary goal
of training in aikido is to learn how to "extend" KI, or to
learn how to control or redirect the KI of others. There are
both "realist" and anti-realist interpretations of KI. The KI-realist
takes KI to be, literally, a kind of "stuff," "energy," or
life-force which flows within the body. Developing or increasing
one's own KI, according to the KI- realist, thus confers upon
the aikidoka greater power and control over his/her own body,
and may also have the added benefits of improved health and
longevity. According to the KI-anti-realist, KI is a concept
which covers a wide range of psycho-physical phenomena, but
which does not denote any objectively existing "energy" or
"stuff." The KI-anti-realist believes, for example, that to
"extend KI" is just to adopt a certain kind of positive
psychological disposition and to correlate that psychological
dispositon with just the right combination of balance,
relaxation, and judicious application of physical force. Since
the description "extend KI" is somewhat more manageable, the
concept of KI has a class of well-defined uses for the KI-anti-realist,
but does not carry with it any ontological commitments beyond
the scope of mainstream scientific theories. |
| Kiai |
A shout delivered for the purpose of
focussing all of one's energy into a single movement. Even when
audible KIAI are absent, one should try to preserve the feeling
of KIAI at certain crucial points within aikido techniques. |
| Kihon |
(Something which is) fundamental. There
are often many seemingly very different ways of performing the
same technique in aikido. To see beneath the surface features of
the technique and grasp the core common is to comprehend the
KIHON. |
| Ki Musubi |
KI NO MUSUBI = Literally
"knotting/tying-up KI". The act/process of matching one's
partner's movement/intention at its inception, and maintaining a
connection to one's partner throughout the application of an
aikido technique. Proper KI MUSUBI requires a mind that is
clear, flexible, and attentive. (see SETSUZOKU) |
| Kohai |
A student junior to oneself. |
| Kokoro |
"Heart or mind." Japanese folk
psychology does not distinguish clearly between the seat of
intellect and the seat of emotion as does Western folk
psychology. |
| Kokyu |
Breath. Part of aikido is the
development of "KOKYU RYOKU", or "breath power." This is the
coordination of breath with movement. A prosaic example: When
lifting a heavy object, it is generally easier when breathing
out. Also breath control may facilitate greater concentration
and the elimination of stress. In many traditional forms of
meditation, focus on the breath is used as a method for
developing heightened concentration or mental equanimity. This
is also the case in aikido. A number of exercises in aikido are
called "KOKYU HO," or "breath exercises." These exercises are
meant to help one develop KOKYU RYOKU. |
| Kotodama |
A practice of intoning various sounds
(phonetic components of the Japanese language) for the purpose
of producing mystical states. The founder of aikido was greatly
interested in Shinto and Neo-shinto mystical practices, and he
incorporated a number of them into his personal aikido practice. |
| Ku |
Emptiness. According to Buddhism, the
fundamental character of things is absence (or emptiness) of
individual unchanging essences. The realization of the
essencelessness of things is what permits the cultivation of
psychological non-attachment, and thus cognitive equanimity. The
direct realization of (or experience of insight into) emptiness
is enlightenment. This shows up in aikido in the ideal of
developing a state of cognitive openness, permiting one to
respond immediately and intuitively to changing circumstances
(see MOKUSO). |
| Kumijo |
JO matching exercise (partner practice). |
| Kumitachi |
Sword matching exercise (partner
practice). |
| Kuzushi |
The principle of destroying one's
partner's balance. In aikido, a technique cannot be properly
applied unless one first unbalances one's partner. To achieve
proper KUZUSHI, in aikido, one should rely primarily on position
and timing, rather than merely on physical force. |
| Kyu |
White belt rank. (Or any rank below
SHODAN) |
| Ma Ai |
Proper distancing or timing with respect
to one's partner. Since aikido techniques always vary according
to circumstances, it is important to understand how differences
in initial position affect the timing and application of
techniques. |
| Mae |
Front. Thus MAE UKEMI = "forward
fall/roll". |
| Masakatsu |
"True victory." (see AGATSU and
KACHIHAYABI) |
| Migi |
Right. |
| Misogi |
Ritual purification. Aikido training may
be looked upon as a means of purifying oneself; eliminating
defiling characteristics from one's mind or personality.
Although there are some specific exercises for MISOGI practice,
such as breathing exercises, in point of fact, every aspect of
aikido training may be looked upon as MISOGI. This, however, is
a matter of one's attitude or approach to training, rather than
an objective feature of the training itself. |
| Mokuso |
Meditation. Practice often begins or
ends with a brief period of meditation. The purpose of
meditation is to clear one's mind and to develop cognitive
equanimity. Perhaps more importantly, meditation is an
opportunity to become aware of conditioned patterns of thought
and behavior so that such patterns can be modified, eliminated
or more efficiently put to use. In addition, meditation may
occasion experiences of insight into various aspects of aikido
(or, if one accepts certain buddhist claims, into the very
structure of reality). Ideally, the sort of cognitive awareness
and focus that one cultivates in meditation should carry over
into the rest of one's practice, so that the distinction between
the "meditative mind" and the "normal mind" collapses. |
| Mudansha |
Students without black-belt ranking. |
| Mushin |
Literally "no mind". A state of
cognitive awareness characterized by the absence of discursive
thought. A state of mind in which the mind acts/reacts without
hypostatization of concepts. MUSHIN is often erroneously taken
to be a state of mere spontaneity. Although spontaneity is a
feature of MUSHIN, it is not straightforwardly identical with
it. It might be said that when in a state of MUSHIN, one is free
to use concepts and distinctions without being used by them. |
| Nagare |
Flowing. One goal of aikido practice is
to learn not to oppose physical force with physical force.
Rather, one strives to flow along with physical force,
redirecting it to one's advantage. |
| Nage |
The thrower. |
| Obi |
A belt. |
| Omote |
"The front," thus, a class of movements
in aikido in which NAGE enters in front of UKE. |
| Omotokyo |
One of the so-called "new-religions" of
Japan. OMOTOKYO is a syncretic amalgam of Shintoism, Neo-Shinto
mysticism, Christianity, and Japanese folk religion. The founder
of aikido was a devotee of OMOTOKYO, and incorporated some
elements from it into his aikido practice. The founder insisted,
however, that one need not be a devotee of OMOTOKYO in order to
study aikido or to comprehend aikido's purpose. |
| Onegai shimasu |
"I welcome you to train with me," or
literally, "I make a request." This is said to one's partner
when initiating practice. |
| Osae waza |
Pinning techniques. |
| O-sensei |
Literally, "Great Teacher," i.e.,
Morihei Ueshiba, the founder of aikido. |
| Randori |
Free-style "all-out" training. Sometimes
used as a synonym for JIYU WAZA. Although aikido techniques are
usually practiced with a single partner, it is important to keep
in mind the possibility that one may be attacked by multiple
aggressors. Many of the body movements of aikido (TAI SABAKI)
are meant to facilitate defense against multiple attackers. |
| Reigi |
Ettiquette. Observance of proper
ettiquette at all times (but especially observance of proper
DOJO ettiquette) is as much a part of one's training as the
practice of techniques. Observation of ettiquette indicates
one's sincerety, one's willingness to learn, and one's
recognition of the rights and interests of others. |
| Satori |
Enlightenment. In Buddhism,
enlightenment is characterized by a direct realization or
apprehension of the absence of unchanging essences behind
phenomena. Rather, phenomena are seen to be empty of such
essences - phenomena exist in thoroughgoing interdependence (ENGI).
As characterized by the founder of aikido, enlightenment
consists in realizing a fundamental unity between oneself and
the (principles governing) the universe. The most important
ethical principle the aikidoist should gain insight into is that
one should cultivate a spirit of loving protection for all
things. (see KU and SHINNYO) |
| Sensei |
Teacher. It is usually considered proper
to address the instructor during practice as "Sensei" rather
than by his/her name. If the instructor is a permanent
instructor for one's DOJO or for an organization, it is proper
to address him/her as "Sensei" off the mat as well. |
| Seiza |
Sitting on one's knees. Sitting this way
requires acclimatization, but provides both a stable base and
greater ease of movement than sitting cross-legged. |
| Sempai |
A student senior to oneself. |
| Satsu Nin To |
"The sword that kills." Although this
would seem to indicate a purely negative concept, there is, in
fact, a positive connotation to this term. Apart from the common
assumption that killing may sometimes be a "necessary evil"
which may serve to prevent an even greater evil, the concept of
killing has a wide variety of metaphorical applications. One
may, for example, strive to "kill" such harmful character traits
as ignorance, selfishness, or (excessive) competitiveness. Some
MISOGI sword exercises in aikido, for example, involve imagining
that each cut of the sword destroys some negative aspect of
one's personality. In this way, SETSU NIN TO and KATSU JIN KEN
coalesce. |
| Setsuzoku |
Connection. Aikido techniques are
generally rendered more efficient by preserving a connection
between one's center of mass (HARA) and the outer limits of the
movement, or between one's own center of mass and that of one's
partner. Also, SETSUZOKU may connote fluidity and continuity in
technique. On a psychological level, SETSUZOKU may connote the
relationship of action-response that exists between oneself and
one's partner, such that successful performance of aikido
techniques depends crucially upon timing one's own actions and
responses to accord with those of one's partner. |
| Shidoin |
A formal title meaning, approximately,
"instructor." |
| Shihan |
A formal title meaning, approximately,
"master instructor." A "teacher of teachers." |
| Shikaku |
Literally "dead angle." A position
relative to one's partner where it is difficult for him/her to
(continue to) attack, and from which it is relatively easy to
control one's partner's balance and movement. The first phase of
an aikido technique is often to establish SHIKAKU. |
| Shikko |
Samurai walking ("knee walking"). Shikko
is very important for developing a strong awareness of one's
center of mass (HARA). It also develops strength in one's hips
and legs. |
| Shinkenshobu |
Lit. "Duel with live swords." This
expresses the attitude one should have about aikido training,
i.e., one should treat the practice session as though it were,
in some respects, a life-or-death duel with live swords. In
particular, one's attention during aikido training should be
single-mindedly focussed on aikido, just as, during a
life-or-death duel, one's attention is entirely focussed on the
duel. |
| Shinnyo |
"Thusness" or "suchness." A term
commonly used in Buddhist philosophy (and especially in Zen
Buddhism) to denote the character of things as they are
experienced without filtering the experiences through an overt
conceptual framework. There is some question whether "pure"
uninterpreted experience (independent of all
conceptualization/categorization) is possible given the
neurological/cognitive makeup of human beings. However, SHINNYO
can also be taken to signify experience of things as empty of
individual essences (see "KU"). |
| Shinto |
"The way of the gods." The indigenous
religion of Japan. The founder of aikido was deeply influenced
by OMOTOKYO, a religion largely grounded in SHINTO mysticism.
(see KAMI) |
| Shodan |
First degree black belt. |
| Shomen |
Front or top of head. Also the
designated front of a DOJO. |
| Soto |
"Outside." Thus, a class of aikido
movements executed, especially, outside the attacker's arm(s).
(see UCHI) |
| Suburi |
Basic JO or BOKKEN practice in striking
and thrusting. |
| Sukashiwaza |
Techniques performed without allowing
the attacker to complete a grab or to initiate a strike.
Ideally, one should be sensitive enough to the posture and
movements of an attacker (or would-be attacker) that the attack
is neutralized before it is fully executed. A great deal of both
physical and cognitive training is required in order to attain
this ideal. |
| Suki |
An opening or gap where one is
vulnerable to attack or application of a technique, or where
one's technique is otherwise flawed. SUKI may be either physical
or psychological. One goal of training is to be sensitive to
SUKI within one's own movement or position, as well as to detect
SUKI in the movement or position of one's partner. Ideally, a
master of aikido will have developed his/her skill to such an
extent that he/she no longer has any true SUKI. |
| Sutemi |
Literally "to throw-away the body." The
attitude of abandoning oneself to the execution of a technique
(in judo, a class of techniques where one sacrifices one's own
balance/position in order to throw one's partner). (See AI UCHI). |
| Suwari Waza |
Techniques executed with both UKE and
NAGE in a seated position. These techniques have their
historical origin (in part) in the practice of requiring all
samurai to sit and move about on their knees while in the
presence of a DAIMYO (feudal lord). In theory, this made it more
difficult for anyone to attack the DAIMYO. But this was also a
position in which one received guests (not all of whom were
always trustworthy). In contemporary aikido, SUWARI WAZA is
important for learning to use one's hips and legs. |
| Tachi |
A type of Japanese sword (thus
TACHI-TORI = sword-taking). (Also "standing position"). |
| Tachi Waza |
Standing techniques. |
| Taijutsu |
"Body arts," i.e., unarmed practice. |
| Tai no henko |
TAI NO TENKAN = Basic blending practice
involving turning 180 degrees. |
| Tai Sabaki |
Body movement. |
| Takemusu Aiki |
A "slogan" of the founder's meaning
"infinitely generative martial art of aiki." Thus, a synonym for
aikido. The scope of aikido is not limited only to the standard,
named techniques one studies regularly in practice. Rather,
these standard techniques serve as repositories of more
fundamental principles (KIHON). Once one has internalized the
KIHON, it is possible to generate a virtually infinite variety
of new aikido techniques in accordance with novel conditions. |
| Taninsugake |
Training against multiple attackers,
usually from grabbing attacks. |
| Tanto |
A dagger. |
| Tegatana |
"Hand sword", i.e. the edge of the hand.
Many aikido movements emphasize extension and alignment
"through" one's tegatana. Also, there are important similarities
obtaining between aikido sword techniques, and the principles of
tegatana application. |
| Tenkan |
Turning movement, esp. turning the body
180 degrees. (see TAI NO TENKAN) |
| Tenshin |
A movement where NAGE retreats 45
degrees away from the attack (esp. to UKE's open side). |
| Tsuki |
A punch or thrust (esp. an attack to the
midsection). |
| Uchi |
"Inside." A class of techniques where
NAGE moves, especially, inside (under) the attacker's arm(s).
(but also a strike, e.g., SHOMEN UCHI) |
| Uchi Deshi |
A live-in student. A student who lives
in a dojo and devotes him/herself both to training and to the
maintenence of the dojo (and sometimes to personal service to
the SENSEI of the dojo). |
| Ueshiba Kisshomaru |
The late son of the founder of aikido.
Second aikido DOSHU. |
| Ueshiba Morihei |
The founder of aikido. (see O-SENSEI and
KAISO). |
| Ueshiba Moriteru |
The grandson of the founder and current
DOSHU at HOMBU DOJO. |
| Uke |
Person being thrown (receiving the
technique). At high levels of practice, the distinction between
UKE and NAGE becomes blurred. In part, this is because it
becomes unclear who initiates the technique, and also because,
from a certain perspective, UKE and NAGE are thoroughly
interdependent. |
| Ukemi |
Literally "receiving [with/through] the
body," thus, the art of falling in response to a technique. MAE
UKEMI are front roll-falls, USHIRO UKEMI are back roll-falls.
Ideally, one should be able to execute UKEMI from any position
and in any direction. The development of proper ukemi skills is
just as important as the development of throwing skills and is
no less deserving of attention and effort. In the course of
practicing UKEMI, one has the opportunity to monitor the way one
is being moved so as to gain a clearer understanding of the
principles of aikido techniques. Just as standard aikido
techniques provide strategies for defending against physical
attacks, so does UKEMI practice provide strategies for defending
against falling (or even against the application of an aikido or
aikido-like technique!). |
| Ura |
"Rear." A class of aikido techniques
executed by moving behind the attacker and turning. Sometimes
URA techniques are called TENKAN (turning) techniques. |
| Ushiro |
Backwards or behind, as in USHIRO UKEMI
or falling backwards. |
| Waza |
Techniques. Although in aikido we have
to practice specific techniques, aikido as it might manifest
itself in self-defense may not resemble any particular, standard
aikido technique. This is because aikido techniques encode
strategies and types of movement which are modified in
accordance with changing conditions. (see KIHON) |
| X-tori (X-dori) |
Taking away X, e.g. TANTO-TORI
(knife-taking). |
| Yoko |
Side. |
| Yokomen |
Side of the head. |
| Yudansha |
Black belt holder (any rank). |
| Zanshin |
Lit. "remaining mind/heart." Even after
an aikido technique has been completed, one should remain in a
balanced and aware state. ZANSHIN thus connotes "following
through" in a technique, as well as preservation of one's
awareness so that one is prepared to respond to additional
attacks. |
| Zen |
A school or division of Buddhism
characterized by techniques designed to produce enlightenment.
In particular, Zen emphasizes various sorts of meditative
practices, which are supposed to lead the practitioner to a
direct insight into the fundamental character of reality (see KU
and MOKUSO). |
| Zori |
Sandals worn off the mat to help keep
the mat clean! |
Ai = Harmony / Peace
Ki = Energy / Spirit
Do = the Way