| 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! |
