Josh GoldGreetings from Aikido Journal. As we near the end of Q1, 2024, I wanted to provide you with a short update on my recent thoughts and activities.
First off, this month marks the seventh anniversary of the passing of Stanley Pranin, founder of Aikido Journal. Reflecting on his legacy, it’s clear his contributions have deeply influenced many of today’s great Aikido teachers, and the art of Aikido itself. I viewed Stan’s passing not only as the end of an era, but also a call for us to honor, protect, and advance the art of Aikido as we head into a new chapter in its history.
Yamada Sensei’s passing last year reminds us that few direct students of the founder remain. The pioneers who brought the art to the international stage and served as our ambassadors and nexus points for the community have passed the torch to the next generation. Together with this shift, the martial arts landscape has transformed dramatically over the past few decades, and as Ellis Amdur states, concepts like training for enlightenment, so popular in the 1960s and 70s have lost resonance. In our recent interview with Jason Perna, he said he believes Aikido is at a crossroads, a sentiment with which I fully concur.
As we continue to uphold and carry forward the art, several questions arise:
- Aikido’s popularity has waned dramatically and our practitioners are aging. Is the status quo acceptable or should we strive for some form of change?
- Are we communicating about Aikido in ways that are most suitable for our current era?
- Are there misconceptions, assumptions, or fallacies about the art that are holding us back?
- Are there new ways we can connect and provide value to people through Aikido?
- Are there innovations, or new training or technical approaches that could get new people excited about the art?
- Could our community organize or engage in new ways?
I think these are all worthwhile topics to explore together as a community and now seems a good time to do so. In the weeks ahead, I’ll publish a few short editorials touching on some of these topics.
I’m also excited to share news from Budo Accelerator. We are launching a new program format that promises to expand our reach and capacity to partner with new dojos. We’d love to have your support as a mentor, donor, or someone who just follows our progress. I encourage you to explore our recent activities and see if you find the organization worthy of support in some capacity.
We’re finishing off our Pay it Forward student scholarship campaign. This initiative seeks to empower young individuals facing economic challenges through Aikido, leadership training, and mentorship. With a generous matching gift program—doubling contributions up to $25,000 until the end of the month—this would be a great time to consider a donation. Your involvement is crucial to the success of this venture.
Aikido Pioneers: Postwar Era has shipped to everyone who supported the project and e-books are now available for both the Prewar and Postwar books. Special thanks to everyone who supported these projects. I think we can all be proud of how we were able to showcase the art of Aikido and Stan’s life work.
On a related note, we get many emails every month asking about the availability of the limited edition Prewar Era book. Unfortunately, it’s sold out and we are unlikely to do additional print runs. We do have a limited number of copies of the Postwar Era book available, so please consider picking one up now if you’d like to have a copy for your collection in the years ahead. We have no plans to do additional print runs of the Postwar Era book.
We will have some great new interviews to publish this year and also expect to have news about an effort to bring more of the older Aikido Journal content back to life.
Thank you for taking the time to read the update. I’m deeply grateful for your ongoing support and trust in Aikido Journal.
With deepest gratitude,
Josh Gold Executive Editor, Aikido Journal
Antonio Aloia
Thanks for all you’re doing to promote Aikido.
Kotai, Jutai, Ekitai.
La méthode Saito
https://www.youtube.com/watch?v=gvp1BzZQmmw&t=36s
Apprendre à marché avant de courir.
Kotai (marché)
Ki no nagare (courir)
Dans son premier livre Tamura Sensei parle de Kotai, etc.
While I no longer train in Aikido, I did for a long time and was lucky enough to be in Tokyo in the early 90s, attending classes by some legendary sensei. I still very much care about the future of Aikido however.
I now practice Iaido, and it’s facing similar issues – even though it was always a minority and little-known art in the UK, the number of people attending seminars and gradings has probably gone down by over half in just the last 15 years, based on what senior people tell me.
Some of this could be fashion and what’s happening in the wider culture, so hopefully the popularity of the new Shogun TV series might get more students coming through the door, and I hope the same for Aikido.
BUT, I think Aikido schools and federations could do more to emphasise what makes it unique, eg its strong ‘spiritual’ (for want of a better word) and philosophical foundation, its mental and physical benefits for all ages and so on.
You are right, the landscape has changed massively since the 80s and 90s, when Aikido seemed to ‘peak,’ owing to the rising popularity of MMA and BJJ. I think these have put pressure on all traditional martial arts to somehow become more ‘realistic’ when it comes to the self-defence side, but at the same time arts such as Aikido need to be true to their traditions.
I am not sure how this circle can be squared, as the current Aikido leadership in Japan seem to be rather conservative, and unwilling to add new forms of attack and defence for instance, beyond shomen, yokumen, tsuki and wrist grabbing etc. While I can see their reasons for preserving what was passed down to them by O Sensei and his son, I am not sure if this is helping?
The problem I think about making ‘self defence’ a primary attraction of learning Aikido is that even somebody with just two year’s training in BJJ, for example, could show up at an Aikido class and ask questions that the teacher would find hard to answer. But then, yes, there are people who have and do use Aikido for self defence, so it’s a very difficult one.
The self defence question isn’t such an issue for more ‘austere’ budo such as Iaido or Kyudo, as nobody in the west fights with katana or bows any more!
Personally, I believe there are a lot of younger people who are still interested in ‘enlightenment,’ and could be attracted to Aikido – not everyone wants to roll around the floor, and the injury rate in BJJ seems quite high – as well as older people, for whom MMA is no longer an option.
Maybe Aikido schools just need to be clearer about what they offer, and also what they don’t. It might sound heretical, but encouraging students to cross train if they wish is a good thing too. I’ve been doing Krav Maga since 2016, which, while not the ultimate in ‘self defence,’ has given me a different perspective on things.
I wish you the very best with Aikido Journal and I look forward to reading more thoughts on this topic. Seeing Japanese budo die out in the west would be tragic, utterly tragic.
Excellent article Mr Harris.
Fully agreed, Aikido organizations should highlight the martial art’s spiritual and philosophical elements, alongside its mental and physical benefits. Despite adaptations to address self-defense realism, certain factions within the Aikikai Foundation seem to oppose updating techniques beyond tradition. This stance raises questions about Aikido’s relevance. Promoting transparency in program offerings, endorsing cross-training, and embracing diverse perspectives can enhance the Aikido community’s growth and understanding.
Excellent analysis and comment. Thank you
What if aikido is not a martial art? Forget it and make progress in its intended direction. One of the
Peaceful arts.
I have been practicing aikido (yudansha) for many years and have presented my point of view on aikido many times, also personally to Stanley Pranin. In the opinion of our community, my thoughts were extremely controversial. Taking into account the current situation of aikido and the author’s concerns, I re-open the following text for discussion.
Contrary to what one reads, hears, sees every day, and in the media, aikido is not what it seems to be. After years of research, I conclude that aikido stems from a simple observation. People in the East greet each other with a bow. Let’s imagine that behind the person bowing, there is a child who, for no significant reason, pushes them forward. What happens then? Let me anticipate guesses. There are three possibilities. The first is that the person will step forward, maintain balance, and not fall. Similarly, they may grab onto someone or something. The second possibility is falling to the ground, this time on hands or shoulders, protecting the head from injury. The third, excluding the previous two, can have serious consequences, including neck twisting.
Hence, as I presume, the ingenious idea for a new quality in martial arts emerged. The idea is to react to an attack in a specific way and neutralize it. In essence, aikido is the art of fighting … without fighting. The reaction consists of three steps. The second may follow the first, but it doesn’t have to. Similarly, after the second step, the third may follow, but again, it’s not obligatory. Let me explain.
When attacked, in the first step, we move off the line of attack, i.e., we make a defensive step. It doesn’t matter how the attack is conducted (with a leg, hand, stick, sword, or knife) because the attack must always miss its target. Of course, we can repeat the first step until the attacker gives up. However, in the face of real threats such as weapon attacks or multiple attackers, we proceed to the second step.
In this step, neutralization of the attack occurs. After dodging, one must grab the attacker’s forearm in a way that, after twisting it, they are placed in an uncomfortable position. Standing on tiptoes, with the elbow raised vertically, and us positioned beyond their back, they cannot do anything. At this point, a verbal warning can be given, and further action can be abandoned. Similarly to before, we decide whether to take the next step or not.
Ultimately, we force the attacker to bow, releasing the held arm. Then, they fall. If we protect their head from contact with the ground by holding their arm at the last moment, they will land on their back. It serves as a very serious warning. Otherwise, the consequences of the fall can be fatal, including immediate death.
The history of the creation of aikido is fascinating.
Morihei Ueshiba’s art, later named aikido, distinguishes itself from other martial arts in that executing techniques requires both hands to be unbound. This ensures evasion, or in other words, moving off the line of attack. Avoiding the attacker’s aim is practically its fundamental principle. Ueshiba demonstrated this during an event that took place in 1925 when he was challenged to a duel. Due to a difference of opinions, the one who threw the gauntlet was an officer of the Navy, unknown by name but highly regarded in Kendo. Ueshiba entered the fight unarmed, although it was supposed to be a duel with wooden swords. Despite the rival’s protests, the duel began and soon ended. Mentally crushed, the opponent humbly admitted Ueshiba’s superiority. Despite his efforts, his sword never touched his opponent. Ueshiba thus showed that avoiding every direct attack is possible. This day is considered the date of the creation of aikido. It was preceded by events that took place six years earlier.
Morihei Ueshiba learned then that his father was dying. He went on a journey to visit him before his death. On the way, he met an extraordinary man. He was the spiritual guide of the religious sect ōmoto, Onisaburo Deguchi. It is worth mentioning here that this man in his youth was robbed, severely beaten by bandits, and left for dead. He miraculously survived. In their conversation, Mr. Deguchi presented Ueshiba with the principles of the religion he represented. At that time, the sect unexpectedly gained great popularity by pointing out the way to eliminate ubiquitous violence, unlike other religions that promised a happy life only after death. Mainly by indicating the way to eliminate ubiquitous violence.
Here, according to the ōmoto message, are the three fundamental sources of violence and the means to eliminate it:
– The first is the diversity of religions and related conflicts. History knows unimaginable consequences of religious wars. Ōmoto followers assume the existence of one universal God, who can appear in many forms. Thus, it does not exclude the Christian Holy Trinity or religions where other gods exist, but in fact, an individual prays to only one of them. Raising awareness of this state of affairs to the general public does not require abandoning one’s beliefs but also eliminates reasons for conflicts on this basis.
– The second source of violence is the lack of mutual understanding among people. The main reason is the diversity of spoken languages. The solution is to introduce one universal language for the world, which was chosen as Esperanto. This artificial language was created by the Polish doctor Ludwik Zamenhof. In 1923, Onisaburo Deguchi declared with full conviction: In ten years, all people who will not be able to speak Esperanto will surely become relics of the past. Even today, when the ōmoto religion has lost its social significance over time, its followers still promote Esperanto worldwide.
– And the third source is ourselves. We allow violence apparently in trivial matters. We spank an unruly child or raise our voice to express disapproval. The idea to address this, according to Mr. Onisaburo Deguchi, is the idea of pacifism. And at this point, one could interrupt him. The listener’s mind may have raised the question – how can the idea of pacifism address violence? Is it enough to declare to a potential attacker on the street that we will not resist because we are pacifists? Will that be enough to prevent an attack? These are good questions to which Onisaburo Deguchi would not be able to answer. However, Morihei Ueshiba had an answer to this.
This significant meeting of two unprecedented personalities had a significant finale. Onisaburo Deguchi proposed to Morihei Ueshiba to work as the head of security in his assembly. The proposal was accepted, and soon Morihei Ueshiba moved with his family to Ayabe, the headquarters of ōmoto. It was also salvation from financial troubles for Morichei Ueshiba, whose family was actually supported by a dying father.
Deguchi had two reasons. The first was related to the lack of favor from the authorities for the young ōmoto religion or even hostility, in a country where Shinto had been the state religion since the mid-19th century, for almost 100 years. He needed personal protection. The second reason was the belief that Morihei Ueshiba would have the conditions to realize his idea and give the idea of pacifism a personal character according to the principle: Only the strong can forgive.
Morihei Ueshiba’s legacy, a veteran of the Russo-Japanese War, called O-Sensei (Great Teacher), can boldly be summed up in two words – Deadly Bow. His refusal to present his art to the Emperor of Japan with the words: ‘I would have to kill my partners; otherwise, it would be a sham.’ Before World War II, he taught aikido in the legendary ‘Devil’s Dojo’ in Tokyo, and during the war, in military schools. For this reason, he was listed by the US authorities as a war criminal but was not tried. The war and its consequences convinced him that aikido, as an idea of opposing violence, should spread worldwide and not just be the concern of selected individuals. Nonetheless, he withdrew from active teaching. In 1964, for his achievements, he was awarded the Order of the Rising Sun by the Emperor of Japan.
Aikido Yesterday and Today
It should be noted that almost all martial arts, including judo as a sport, have techniques in their repertoire with similar, potentially tragic consequences. Nevertheless, they are not as dangerous as in Ueshiba’s art because opponents are basically in physical contact with each other. When thrown through mutual grips, one can secure their fall, and similarly, the thrower can prevent the fallen from injury. This physical contact is even required in judo by regulations. When it is broken, the referee should interrupt the fight and resume it after re-grabbing. Morihei Ueshiba’s art has survived to this day thanks to his students, although it has undergone significant transformations. They went in two directions.
The first, the most popular, turned it into an illusory self-defense art. In this form, it is only a spectacle and has no practical application. Like artists dancing the Saber Dance in Aram Khachaturian’s ballet ‘Gayane,’ they are not masters of this weapon. Aikido has become solely a recreational activity. The schools representing this direction are Aikikai, Kobayashi, Nishio, or Yōshinkan.
The second direction, contrary to the creator’s firm objections due to the potential danger of loss of life, became a form of competitive sport. On the one hand, there are competitions where fights do not differ from those in sports judo or ju-jitsu. This path was taken by the previously recognized judo master Kenji Tomiki – the creator of the Shodokan Aikido style. On the other hand, competitions resemble figure skating, where competitors compete sequentially in two categories – compulsory and free. They perform sequences of several aikido techniques in the compulsory time and are judged on the coordination of body and mind. This is the idea of Koichi Tohei – the author of the Ki Aikido style.
Maciej Jeśmanowicz
The decline in aikido’s popularity is part and parcel of the decline of traditional martial arts across the board and coincides with the rise of the internet as well as MMA and related “combat” arts. For some reason, many people who are variously skilled in MMA (or whatever martial art you may wish to name) believe that they can watch a video of someone and tell whether there is any martial value in what that person is doing without any direct experience. Many also seem to think that the rather limited and rule-bound “combat” they experience in a ring is somehow a more realistic experience than that they would have in a traditional martial arts context. An art like aikido presumes a genuine and committed attack, not the sort of feints and feeling out of the opponent that a fight in a ring generally starts with. Also, an art like aikido leaves all options on the table in a martial context with none declared off limits. While I certainly believe that we need to be clear with our students and prospective students what aikido is and can provide (and I believe that it can provide a great deal both in terms of martial skill as well as self improvement), at the same time, I don’t believe it wise to alter aikido to somehow make it more palatable to people who are looking for something else entirely.
One more point I will note is that, while those in their 20s and 30s, especially males, are generally more inclined towards MMA and similar arts, high school martial artists are still largely in the realm of the traditional martial arts. Thus youth programs should be an important part of a traditional martial arts dojo where possible, and programs like Josh’s Budo Accelerator, have great potential.
As we all age, that’s a fact, we have to adapt our practice on a physical level (physical is limited), and deepen ourselves into the principles and intrinsic values. The sooner the better. It is in line with our integral human development. All ages and abilities shouldn’t matter in the practice of Aikido. This art is for all to flourish and become a better version of ourselves in this complex world. Sharing a different voice in the face of conflict and challenge that is respectful, inclusive and inspirational to transform.
If Aikido wants to have practitioners again, it must be taught and practiced as what it really is, a Martial Art designed for self-defense and combat, where physical training must be present as well as the focus on understanding, execution, mastery, and effectiveness of techniques.
Martial Arts are not a game, a joke, or pastime, they were not designed for that but rather to provide men and women with the ability to defend themselves and even attack, while at the same time strengthening their body, mind/reasoning, and they cannot be trained softly or childishly, but rather in a serious, I would even say militarized, way.
Most people who are interested and want to learn and practice a Martial Art are not interested in religion, spirituality, spiritualism, esotericism, or subliminal scenarios.
There are many crooks out there who do a bad service and discredit Aikido through their attitudes and behaviors such as the invisible energy they release from their hands, the breath, ridiculous movements to knock down the opponent without touching him, or a group of ten people who from one moment to the next they begin to fly or become paralyzed.
The type of people I’m referring to act like authentic sects, they’re a fraud, which means that in real life there are many people who get hurt and take major beatings at the expense of it because they are deluded that with these antics they can defend or avoid a confrontation.
I do not discuss values, hierarchy, formalities, norms, or respect, but this issue of religiosity and spirituality in Aikido is harmful when they are imposed; religion and spirituality are personal matters and must be sought individually and outside the dojo.
No one is interested in the fact that Mr. Moriei Ueshiba went for I don’t know how many days to the mountain to reflect, see the landscape, have “illuminations” or cast rays of light with his sword, but rather in learning and practicing Aikido in a way to do physical training, learn to defend oneself effectively/correctly, and acquire discipline and values.
People don’t like sects or politics, or weak, sick, envious or malicious people, and we see this a lot in the Aikido environment.
Go back to teaching Aikido as a Martial Art and put aside spirituality, religion, “love”, political views, and fantasies, of Mr. Morihei Ueshiba, and you will soon see the difference.