Aikido Principles Basic Concepts of the Peaceful Martial Art

True victory is victory over oneself

The Japanese martial art of aikido affords the possibility to view and manage conflicts from an interesting perspective. The central principles are learned and experienced through physical training. In the process, physical and mental evolution are intricately linked and mutually dependent. Engaging in the practise of aikido enables one to gain a great deal of valuable insight into how to deal with conflicts, both physical and exact.

Aikido not only places considerable emphasis on effective defence force techniques, simply also aims to develop the students mentally and morally. Moral and ethical principles provide a solid foundation.

The main focus of aikido is not to defeat 1'due south opponent, simply to defeat oneself. Consistent practice enables a person to overcome his or her own weaknesses and to bring body and mind into harmony. This too makes it possible to appear peaceful to the outside world and to approach conflicts confidently and in a respectful way. Violence should never be requited with more violence. Truthful martial arts correspond the path of peace and harmony.

Ki and animate

Central to all aikido techniques is ki. Ki signifies the life force that is inherent in every being and it is intimately connected to breathing. The discussion aikido can be translated as the art or the style (do) of adjustment or harmonising (ai) life free energy (ki). In doing and then, the focus is ever on overcoming opposites: Fire and water, Yin and Yang, heaven and earth, the masculine and the feminine, inhaling and exhaling, the self and the other are brought into harmony with each other in a artistic way. Whatever disruptions of this sensitive balance lead to anarchy, suffering and destruction.

Similarly, arbitration is likewise well-nigh overcoming existent or perceived opposites by looking at all the aspects and reconciling them in a creative style.

In aikido, ki can be experienced through physical exercises. Relentless training helps students develop an intuitive sense for the invisible strength. They are increasingly able to sense what is happening inside their counterparts and they can adapt their own behaviour, their ain ki, in response to this. Aikido techniques are well-nigh effective where the application of forcefulness and one's own intention are non directed confronting the strength and will of the agressors, but rather flow in the same direction. Strikes to the confront are not blocked, but are guided further in the aforementioned direction by skilled evasion, causing the agressors to lose their residuum and the aggression to menstruation into the void.

These philosophical principles establish in aikido may be transferred from physical combats to verbal conflicts. Ein verbaler Angriff kann kraftvoll abgeblockt und mit einem brutalen „Gegenschlag" gekontert werden. Information technology is possible to forcefully block a verbal assault and to counter it with a brutal "counterblow". Some other choice is to gently evade the attack, to understand what lies behind it, and then to await for arguments that do not oppose the "agressor's" intention, but that in fact even back up it. If I look for answers as to where the aggression is coming from and thus offer solutions that exercise justice to my counterpart as well equally to my own needs and interests, if, in other words, our ki is in harmony and in alignment, then the conflict tin can exist elegantly resolved.

Middle and centring

The complex and abstruse concept of the centre is of swell importance in all Japanese martial arts. It links cosmic, universal elements with individual, man aspects, while also taking into account physical, mental, spiritual and moral factors. Often human being reality is characterised past defoliation and suffering – the causes of which lie in human ignorance. As a result, people become destructive towards themselves and towards other people. The quest for the center of existence provides a way out of this. The procedure of centring is intended to bring contradictions into harmony and chaos into gild. This metaphysical centre can exist found in everyone and everything, in the cosmos, in nature and also by each human being inside him- or herself. If a person is to find their own centre, in other words, if such a person is to heart themselves, they take to harmonise the disparate aspects of their being, both internal and external. On the other mitt, biased consideration of certain aspects amplifies the imbalance and anarchy.

The interplay between inner remainder and harmonious relationships, or alternatively between inner turmoil and social conflicts, is specially relevant when dealing with conflicts, because it illustrates that an interpersonal human relationship can only exist peaceful and successful if the people involved are at peace with themselves. When people accuse and reproach each other, the origin oftentimes lies in inner doubts and fears. In aikido, these fundamental connections can be experienced physically: When an aggressor grips his opponent's wrist, for example, information technology is difficult for the latter to gratuitous himself from the grip if he tenses up and pulls or pushes uncontrollably. On the other hand, if he manages to relax and sense a weak point in the grip, he tin can free his hand with virtually no effort.

This dynamic is also truthful for verbal conflicts. A person who, in response to a hostile accusation, retreats with fear or makes angry counter-accusations, for example, will find it difficult to steer the conversation in the right direction. However, someone who first listens attentively and understands what lies backside the accusation tin can react in a thoughtful and appropriate mode. Japanese martial arts believe that the metaphysical eye is reflected in the middle of the trunk, that is, in the belly or the lower abdomen. And it is precisely from this centre that ki originates. The lower abdomen, called hara in Japanese, is therefore non but the centre of the torso, but also the centre of the entire human existence. Which is why the abdomen features so prominently in all animate exercises and physical techniques. Relentless concrete training, breathing exercises and meditations are methods for centring body and listen and bringing them into harmony with each other, thereby enabling harmonious contact and peaceful coexistence with other people.

Zanshin

Zanshin is a Japanese term that tin can but be inadequately translated equally "remaining mind". The commencement character "Zan" means to linger or remain and the second character "Shin" means heart and also soul. Zanshin is a concrete and mental state of focused attention after a technique or action is performed. It involves staying connected with ane's analogue and being prepared for surprises. To achieve this, one's own feelings must be kept under control and the opponent must be taken into consideration and shown respect. Zanshin calls for not humiliating a defeated opponent and for acceptance of one's own defeat without any complaint. Zanshin cultivates sympathy and leaves no room for gloating and spitefulness.

Enlightening and revealing parallels can be fatigued hither with active or empathic listening in mediation, where the attention is focused on the mediator so as to sympathize and qualify what is existence said. It is equally equally of import non to judge the mediators and to allow them the opportunity to limited their feelings honestly. Only in this way is information technology possible to create a safe space in which the search for consensual solutions tin can succeed.

Posture and positioning

One'due south own posture and positioning in relation to the opponent are decisive elements in a fight. Simply someone who has stability can act in an effective manner without becoming unbalanced. The distance between the opponents deserves special attention. In Japanese martial arts, the term "Ma-ai" is used to depict the proper distance: far plenty away then every bit to exist able to respond to whatever aggression in time, only close enough to remain in contact with the opponent and to exist able to utilize one's own techniques most effectively. The ability to sense the opponent'south intention and the appropriate reaction to information technology are crucial: if my opponent moves away from me, and then I follow him. If he comes closer, and then I motility away. If he is circling effectually me, I plow to confront him. This means that I am following my opponent's intention, simply not in order to admit defeat, but rather in order to maintain my own position and retain my ability to act. Aligning oneself with and towards the opponent is not a sign of weakness merely is, on the contrary, a basic prerequisite for protecting oneself.

Being able to sense people's intentions and react appropriately also belongs to a mediator's repertoire. Posture and positioning can also be of key importance in mediation. Maintaining an upright posture and standing or sitting in a stable position is beneficial because information technology facilitates breathing, promotes circulation and gives a better overview of what is happening. When mediators consciously use their bodies, for example by clearly turning towards the individual interlocutors and adjusting the altitude depending on the situation, they are able to enhance the effect of communication techniques. But equally important, in a figurative sense, is to develop trust and rapport on the one hand, and to maintain a professional distance on the other.

Flexibility

While physical forcefulness and fettle are not negligible, flexibility is of far greater importance in Japanese martial arts. Someone who relies on force will sooner or later always come up against someone who is stronger, at the very latest as they grow older. Nevertheless flexibility can exist improved throughout one's lifetime, for this not only refers to the body's pliability, just above all to the ability to flexibly adapt one's behaviour to the situation at manus. When strength is pitted against strength, bruises and injuries are inevitable – unremarkably on both sides. A person who evades an aggressive forcefulness in a flexible fashion protects himself as well as the aggressor at the same time, and is so able to act from a new position that the aggressor did not anticipate. This redirects the destructive free energy that is directed confronting each other so that it can be dissolved in a gentle mode.

Mental flexibility is a prerequisite for physical flexibility. Only someone who enters a confrontation without having whatsoever fixed ideas virtually what to practise next can react spontaneously to their opponent. The more we can concentrate on the here and now, the quicker we can proceeds an agreement of the electric current conflict state of affairs and our opponent'due south intentions, which in turn enables us to react apace and flexibly. Similarly, when we mediate, we need that there is an openness to results and a willingness to appoint with new ideas. Nosotros support mediators in developing flexible solutions.

Martial arts in exact conflicts and in arbitration

Aikido training instils an awareness of the dynamics and fundamental coherences of conflicts. It shows the importance of inner at-home, deep breathing and an upright posture, as well every bit of concentration and mental and physical flexibility. Practitioners of akaido are well aware of how painful information technology is to react to an assault with rigidity and force, and how effective information technology can be to first sidestep and then react to the assault from a dissimilar bending. The same applies in a exact disharmonize. A forceful and aggressive counter-argument tin injure our "opponent'due south" feelings, button him into a corner and finish up escalating the situation. In such cases, information technology is often better to kickoff retreat or to avoid the situation. This alleviates the tension and allows for a effective resolution of the supposed contradictions.

Literature

• Auer-Frege, I. (2010): Aikido als Einstieg zu einer Kultur der Gewaltfreiheit auf den Philippinen. In Auer-Frege (Hrsg.), Wege zur Gewaltfreiheit – Methoden der internationalen zivilen Konfliktbearbeitung. Berlin: Büttner Verlag, Due south. 147-154
• Benett, A. (2017): Bushido and the Art of Living – An Inquiry into Samurai Values. Tokyo: Japan Publishing Industry Foundation for Civilisation (JPIC)
• Ratti, O., Westbrook, A. (1993): Secrets of the Samurai – A Survey of the Martial Arts of Feudal Nihon. Rutland/Tokyo: Charles Due east. Tuttle Company, Fifth printing (First edition 1973)
• Stevens, J. (1987). Abundant Peace – The Biography of Morihei Ueshiba, founder of Aikido. Boston/London: Shambhala
• Ueshiba, Chiliad. (1997). Budo – Das Lehrbuch des Gründers des Aikido. Heidelberg: Kristkeitz Verlag
• Ueshiba, M. (2007). The secret teachings of Aikido. Tokyo: Kodansha International

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