tag:blogger.com,1999:blog-58128845731906074542024-03-13T05:25:33.225-07:00My Jujutsu JourneyEwen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.comBlogger20125tag:blogger.com,1999:blog-5812884573190607454.post-41625815643162183412013-04-20T10:23:00.003-07:002013-04-28T08:05:05.321-07:00Where is the Aiki in Dentokan Aiki-Jujutsu?<!--[if gte mso 9]><xml>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Much is made of “ki” and <span style="font-size: large;">Aiki</span> in Aikido. Aikido is the way of
Aiki. As I continue to explore and develop Aiki as a martial artist, I want to
know where these principles can be seen in Aiki-Jujutsu, Aikido’s sister art if
you will. Here are a couple of examples of where I believe the principles of
Aiki can be demonstrably seen in the Dent<span style="font-size: large;">o<span style="font-size: large;">kan </span></span>Aiki-Jujutsu waza:</span></span></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: "Times New Roman"; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><u><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Gyaku
Kote Gaeshi & Tachi Gyaku Kote Gaeshi Shodan Gi</span></u></span></div>
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dwjCAX9pPj-I7JrP70mm2kKEoEiW5MXK7on1adl4WtRMDYEBoa0Wuvh5hFVgyJQW_NdtIntTrcUrvyBM6gT4A' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">In the suware waza
version of the technique, uke grabs both wrists and applies pressure. Tori responds
by pushing down on their own knees with their fingers, and raising their wrists
applies a slight amount of forward pressure using their own body weight. In
this first part of the movement we find two very important principles – kuzushi
and ma’ai. The forward pressure is to take uke’s balance (Kuzushi) and to
create a gap (ma’ai) between uke’s hand and tori’s wrist. Here ma’ai and
kuzushi work together, If too much forward momentum is applied, uke will be
pushed backwards and release their grip in order to balance themselves thus
breaking contact and losing the optimum ma’ai. The gap created by raising your
wrists is essential in order to take the grip to apply the wrist lock. </span></span><br />
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">The wrist lock involves turning your hand 180 degrees so
that your palm is facing you, then using your last three fingers you grip deep
into the palm of uke’s hand. Once You have taken hold of the grip you extend
your arm driving uke’s arm into their centre and rest their hand on your knee. Then
taking the hand uke is holding, cut across uke’s knuckles and push their hand
using the hand you gripped with, in order to make them roll out of the wrist
lock. In this part of the movement the principle of marui (Ju) is applied. The
turning of your own hand so that your palm is facing you is circular; the
extension of your arm and cutting of uke’s knuckles in order to affect the
wrist lock and roll uke is also circular. </span></span></div>
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dyF9SsDUfJ965wURSpcWfLQ6v3AiQKD9YIf-QQSHqppd376QeE1ZzSCcypYe483eRzGE1HPNqlXWfd5ZWu9-A' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">In the tachi waza version, uke grabs both wrists again
but also draws their leg back to kick. As uke’s leg begins to swing, tori
swings both hands out in order to break uke’s balance and steps back with the
opposite leg. Uke is forced to stumble forward and is unable to execute the
kick. Tori then applies the exact same movement as the suware waza version,
bring their hands up so that their palms are facing them and taking the grip
deep into uke’s own palm. Tori then slides the foot parallel to uke’s kicking
leg about 45 degrees and simultaneously extends their arm into uke’s centre
breaking their posture. Tori then cuts the knuckles as before, forcing uke to
roll or flip out of the wrist lock. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Here the same principles of ma’ai, kuzushi and marui are
seen only in different ways. This time rather than kuzushi being taken by
pushing, it is taken by pulling. If tori steps back too far, there will be too
great a distance between them and uke and thus tori will not be on posture to affect
the wrist lock properly as uke’s full body weight will be clinging onto them.
By swinging the hands out uke’s balance is broken, negating their strength. Marui
is applied in the same way, through the wrist lock. Ma’ai is also evident in
where uke lands. If Tori is off balance during the technique or lets go of uke’s
hand, uke could land too far in order to execute atemi at the end of the
technique. Therefore the optimal ma’ai is for uke to fall next to tori in
striking distance. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: "Times New Roman"; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><u><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Ude
Osae Dori (suware & tachi waza) Shodan Gi</span></u></span><br />
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">In the suware waza version, uke grabs tori’s arm by the sleeve
of the gi near the bicep. With the free hand uke goes to throw a punch. Tori
counter strikes using a metsubushi (a strike designed as a distraction usually
aimed at the eyes) and then places their hand over uke’s grip in order to
prevent them from removing their grip. As tori counter strikes with the
metsubushi, they simultaneously apply forward pressure, gently locking up uke’s
shoulder with the other arm. Once uke’s grip has been secured, tori then twists
from the waist, thus applying the wrist lock and points in the direction they
want uke to go, forcing uke to collapse and put their hand out to brace
themselves. Once uke’s balance has been taken, tori takes their free hand and
using the edge of their hand between their thumb and index finger push against
uke’s tricep just above the elbow; while at the same time rolling their own
shoulder in order to turn uke over onto their stomach. Maintaining the wrist
lock tori knee walks to stretch uke’s arm out away from their body. Tori places
one knee in uke’s ribs in order to prevent them from rolling out and applies
the wrist lock.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Once more kuzushi, ma’ai and marui are at the heart of
this technique. The metsubushi strike combined with the forward pressure driven
through tori’s arm and up into uke’s shoulder and the turning at the waist, are
examples of taking kuzushi. The turning over of uke’s wrist and arm after
turning from the waist is an example of marui. In this incidence the marui is
small not large. By keeping the circular movement small uke has less chance of
regaining posture. If the circular movement is too big and tori takes uke’s arm
over their head, then balance could be restored. Finally by placing uke face
down onto the mat and maintaining one knee in their ribs this creates the
optimal ma’ai as if tori is too far away from uke, uke could potentially roll
out of the wrist lock when it is applied - good ma’ai needs to be maintained in
order for the wrist lock to be applied successfully. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">In the tachi waza version the same principles and
movement are applied again. The movements are almost identical while standing
until the end of the technique. Uke grabs and strikes as in suware waza, and tori
counter strikes with the metsubushi and takes kuzushi as before too. Once tori
has taken uke’s arm and turned it over so that uke is bent over facing the
floor, tori uses their own hip as an obstruction, knocking uke onto the ground
while stepping out to stretch their arm away from the body. After stretching
uke out, tori tenkans and then turning uke’s wrist, stands on it while straightening
up poised to strike if necessary. </span><span style="font-family: "Arial","sans-serif"; line-height: 115%;">Just as in the suware waza the marui movement here is
small. If the movement is too large as tori takes uke’s arm over, uke could
resist and regain posture. Here ma’ai is incredibly important; if tori steps
out too far and tenkans too widely then their own balance is affected and
control is lost over the technique. </span></span>
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<span style="font-size: large;"><span style="font-family: "Arial","sans-serif"; line-height: 115%;">When these Aiki principles are used together and
correctly the technique will be applied successfully and full control over uke
will be maintained throughout each movement. Aiki is paramount to the martial
effectiveness of all Aiki-Jujutsu and Aikido techniques.</span></span></div>
Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com7tag:blogger.com,1999:blog-5812884573190607454.post-79535198758893477482013-03-16T09:15:00.000-07:002013-03-16T09:15:51.862-07:00What is Aiki? Part II<span style="font-size: large;">I wrote a blog last year about what aiki was from my understanding of the concept at that time. In hindsight I am embarrassed by this blog and my own ignorance and have considered deleting it; however, I've decided to leave it on my blog page as evidence of my ongoing study and understanding of aiki. I now approach the subject with far more humility.</span><br />
<br />
<span style="font-size: large;">For fear of appearing foolish yet again I am merely going to limit this blog to identifying the fundamental principles that from my study of Daito-Ryu Aiki-Jujutsu and Aikido are central to the application and nature of aiki. These are:</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">1. Ma'ai - the appropriate distance between you and your opponent to create the maximal effect of the technique.</span><br />
<span style="font-size: large;">2. Me<span style="font-size: large;">tsuk<span style="font-size: large;">e</span> - the discernment of your opp<span style="font-size: large;">onent's actions and m<span style="font-size: large;">ovements through the foc<span style="font-size: large;">us/fixation of y<span style="font-size: large;">our eyes.</span></span></span></span></span> </span><br />
<span style="font-size: large;"><span style="font-size: large;">3</span>. Kuzushi - the breaking of your opponent's balance and posture</span><br />
<span style="font-size: large;"><span style="font-size: large;">4</span>. Kokyuho - the practise of breathing and the timing of your breathing while executing the techniques to create the maximal effect. </span><br />
<span style="font-size: large;"><span style="font-size: large;">5.</span> Marui<span style="font-size: large;"> (</span>Ju) - the circle. The geometric shape of the circle is of intrinsic importance to both Jujutsu and Aikido on a technical and philosophical level<span style="font-size: large;">.</span> I have read that it comes from the Japanese word "Ju" meaning gentleness or softness. It is a principle I have spoken of before when I have explained my interpretation of "Ju" as being "to yield". </span><br />
<span style="font-size: large;"><span style="font-size: large;">6</span>. Irimi - the point of entering into your opponent's attack. Irimi is - as far as I currently understand it - the combination of principles 1-<span style="font-size: large;">5</span>: it requires a good judgement of ma'ai, which is adj<span style="font-size: large;">usted appro<span style="font-size: large;">priately <span style="font-size: large;">through metsuke<span style="font-size: large;">, and</span></span></span></span> the exercise of correct kokyu to effect kuzushi so that your opponent cannot finish their attack resulting in blending with that energy in order to create Ju. </span><br />
<br />
<span style="font-size: large;"><span style="font-size: large;">I am sure there are</span> many more principles to the successful application and understanding of aiki that I am not currently aware of, so my list is not exhaustive. These <span style="font-size: large;">6</span> principles are what I am currently trying to learn and apply adeptly. What I am learning and growing to appreciate all the time is the very martial nature of aiki. As Katsuyuki Kondo, doshu of Daito-Ryu Aiki-Jujutsu explains without learning how to apply aiki, just learning the Jujutsu techniques will be for nothing. </span><br />
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<br />Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com14tag:blogger.com,1999:blog-5812884573190607454.post-24382735745764132562013-03-09T10:39:00.001-08:002013-03-09T10:46:30.337-08:00"Discover Who You Are"<span style="font-size: large;">Roy Dean, Jujutsu specialist and expert has spoken of the meaning of his famous phrase "Discover Who You Are", (which can be read <a href="http://www.roydeanacademy.com/blog/comments/the_meaning_of_discover_who_you_are" target="_blank">here</a>). In his article Roy touches upon a very important truth that resonates with me very powerfully. In his article Roy says:</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">"Allow the discipline (BJJ) to transform you. A lot of people end up serving
the discipline; they get injured, they give up their wife, they give up
their job to chase the discipline. <b><i>The discipline should enhance your
life</i>, <i>you should never serve the discipline</i></b>." (emphasis mine).</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">As a Christian I believe all forms of idolatry are wrong, and the martial arts can become as much of an idol as anything else, spiritual or material in our lives. What Roy is expounding here conveys this very same principle. Jujutsu should not become an idol in peoples' lives. If it does then it cannot enhance only enslave. Idols are misplaced forms of worship and service. They are substitutes for the only true, living God. When we are living for our idol then our lives are out of balance, our priorities are misplaced and our relationships suffer. Only God can bring our lives into balance, the 10 Commandments are a fantastic example of this - serve the Lord God first then your relationships with your parents, spouse and community will fall into place. </span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">As Dean says the martial arts should enhance our lives but they are not to be served. Later this year I will emigrate to Japan to marry my Japanese fiancee. I do not want to lose the skills and experience I have gained through my training in Aiki-Jujutsu; I do not want to lose the passion I have for Jujutsu. But I am not moving to Japan primarily to practice the martial arts. I am not going there to slavishly serve or indulge my own passion for Jujutsu. Jujutsu has a place in my life and yes my life has been enhanced by it - but it is not the most important thing in my life. I am encouraged by Dean's article, a man who has dedicated so much of his life to the mastery of Jujutsu in all its forms and expressions and yet has retained his perspective and priorities on life. There is much wisdom in what Dean says about the meaning of "Discover Who You Are". My fiancee and<span style="font-size: large;"> </span>faith mean more to me than Jujuts<span style="font-size: large;">u.</span> </span><br />
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<span style="font-size: large;">Dean opens his article by claiming:</span><br />
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<span style="font-size: large;">"Jiu-jitsu is one of those rare life disciplines that can be interesting
for decades… and it can stay with you in different periods of your
life."</span><br />
<br />
<span style="font-size: large;">My life this year is moving from one state into another - from singleness to married life; from my home country of England to Japan and all of the cultural changes that that will bring. My training in Jujutsu will have to adapt <span style="font-size: large;">or</span> be put on hold to work around my other priorities. Jujutsu will always have a place in my life but that is not on a shrine
where I bow before it and sacrifice everything else for it. </span><br />
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Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-61177514766284811632013-03-02T15:42:00.000-08:002013-03-03T04:23:53.012-08:00A Christian Perspective on Budo II<span style="font-size: large;">In my original blog entitled 'A Christian Perspective on Budo' I explored the idea that the martial arts and Christianity are not mutually exclusive or morally incompatible. I covered the concepts of spiritual warfare, self defence, pacifism and Jesus' teaching on "living by the sword and dying by the sword". </span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">In this blog I intend to examine the nature and meaning of mercy and the power of God and how they relate to Budo.</span><br />
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<span style="font-size: large;"><u>The Power of Mercy:</u></span><br />
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<span style="font-size: large;">Mercy, a word that connotes weakness in some and a concept that others recoil from out of pride. Compassion, kindness and forgiveness are all aspects of mercy that some find incompatible with the real world. Mercy is often used as a synonym for pacifism. But there is another aspect of mercy that is often overlooked: the power of mercy.</span><br />
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<span style="font-size: large;">Rather than mercy being for the weak, antithetically mercy is for the strong. Only the powerful can be truly merciful, for no-one in a position of power requires mercy. Only the strong can bestow mercy upon the weak, who are in their power.That is the true nature of mercy. Is the pacifist able to be merciful at the hand of an attacker? When a person attacks with the intention of causing harm or even death, can a dogmatic pacifism that is lead by a misguided understanding of "turn the other cheek" really be able to administer mercy? Was the expression and teaching of Jesus "turn the other cheek" a lesson in mercy at all? Many Christians have interpreted it as such. However, many of Jesus' more difficult teachings can be better understood when they are put into their historical context. In the First Century, a Roman officer would strike a servant using the back of their hand as a sign of superiority over them. By teaching "turn the other cheek" Jesus was actually empowering His followers not to allow others to treat them as inferior, for turning the cheek would force someone to hit them with the palm of their hand, an act only conducted amongst equals. </span><br />
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<span style="font-size: large;">Mercy is an intrinsic part of God's nature. Yet, God is the antithesis of weakness for God created the universe "ex nihilo" (out of nothing). Consider the Big Bang - the force of which was so immense that it formed gravity, solar systems, galaxies and created all the atoms known in the periodic table. Quantum Physics has discovered yet more the incredible power of God now that we have knowledge of the unverse at a sub-atomical level. The expansion of the universe is evidence of the Big Bang. The Big Bang then is testimony to the awesome power of God, who is known in philosophy and Natural Theology as the First Cause of the universe. </span><br />
<br />
<span style="font-size: large;">The same God who created the universe ex nihilo and who established the mathematical Laws of Physics is also the God who immaculately impregnated the virgin Mary and became incarnate in the person of Jesus. Jesus the Son demonstrated all the attributes of His Heavenly Father. Jesus was never weak - the same Jesus that taught "those who live by the sword, die by the sword" was the same Jesus who supernaturally calmed the storm, walked on water, healed the sick and lame and raised Lazarus from the grave. Jesus had power over nature and death. Let us look more specifically at an event recorded in the Gospel of Mark, the deliverance of the demon passed man oppressed by a Legion of demons.</span><br />
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<span style="font-size: large;"><i>"<span class="text Mark-5-8" id="en-NIV-24373">For Jesus had said to him, <span class="woj">“Come out of this man, you impure spirit!”</span></span><span class="text Mark-5-9" id="en-NIV-24374"><sup> </sup>Then Jesus asked him, <span class="woj">“What is your name? </span></span><span class="text Mark-5-9">“My name is <b>Legion</b>,” he replied, “for we are many.”</span><sup> </sup></i><span class="text Mark-5-10" id="en-NIV-24375"><i>And he <b>begged Jesus</b> again and again not to send them out of the area."</i> Mark 5:8-10 (bold mine)</span></span><br />
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375"><br /></span></span>
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375">A Legion in the Roman army could be any number between 3000-6000. In this encounter between Jesus and a demon possessed man Jesus demonstrated He had total authority over the demonic spirits of the spiritual realm. These demons, possibly by susceptability or sheer force of numbers had oppressed their host victim so that the man harmed himself and dwelt in the local graveyard, a place of ritual impurity in ancient Israel making him an outcast, cut off from Jewish society. Yet despite their intimidating numbers they literally begged Jesus for mercy. How could Jesus command such authority over and strike such fear into such a great number of demons without the power of God?</span></span><br />
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375"><br /></span></span>
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375">Let us look at a second example, this time a moral rather than supernatural example of Jesus' power: the story of the adulteress brought before Jesus for stoning.</span></span><br />
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375"><br /></span></span>
<span style="font-size: large;"><span class="text Mark-5-10" id="en-NIV-24375">"</span><span class="text John-8-3" id="en-NIV-26385"><i>The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group</i></span><sup><i> </i></sup><span class="text John-8-4" id="en-NIV-26386"><i>and said to Jesus, “Teacher, this woman was caught in the act of adultery.</i></span> <span class="text John-8-5" id="en-NIV-26387"><i>In the Law Moses commanded us to stone such women.</i> <i>Now what do you say?”</i></span><sup><i> </i></sup><span class="text John-8-6" id="en-NIV-26388"><i>They were using this question as a trap,</i> <i>in order to have a basis for accusing him.</i></span><span class="text John-8-6"><i> But Jesus bent down and started to write on the ground with his finger.</i></span><sup><i> </i></sup><span class="text John-8-7" id="en-NIV-26389"><i>When
they kept on questioning him, he straightened up and said to them, “<b>Let
any one of you who is without sin be the first to throw a stone</b></i><b> </b><i><b>at her.</b>”</i></span><sup><i> </i></sup><span class="text John-8-8" id="en-NIV-26390"><i>Again he stooped down and wrote on the ground.</i></span><span class="text John-8-9" id="en-NIV-26391"><i><sup> </sup>At
this, those who heard began to go away one at a time, the older ones
first, until only Jesus was left, with the woman still standing there.</i></span><sup><i> </i></sup><span class="text John-8-10" id="en-NIV-26392"><i>Jesus straightened up and asked her, “Woman, where are they? <b>Has no one condemned you?”</b></i></span><span class="text John-8-11" id="en-NIV-26393"><i><b> “No one, sir,”</b> she said. </i></span><span class="text John-8-11"><i>“<b>Then neither do I condemn you</b>,”</i> <i>Jesus declared. “Go now and leave your life of sin.” </i>John 8:3-11 (bold mine)</span></span><br />
<span style="font-size: large;"><span class="text John-8-11"><br /></span></span>
<span style="font-size: large;"><span class="text John-8-11">Here we see that Jesus is the only person with the moral authority sanctioned in the Law of Moses to stone this woman to death. Jesus would have been completely justified in executing this woman for committing adultery. But Jesus refrained because Jesus understood that His act of mercy would produce new moral and spiritual life in that woman and the death of her old sinful one as He commanded her to "leave your life of sin". Mercy is the act of giving life. </span></span><br />
<span style="font-size: large;"><span class="text John-8-11"><br /></span></span>
<span style="font-size: large;"><span class="text John-8-11"><u>The Synergy between the Martial Arts and Christianity:</u></span></span><br />
<span style="font-size: large;"><span class="text John-8-11"><br /></span></span>
<span style="font-size: large;"><span class="text John-8-11">An expression of this kind of mercy demonstrated by Jesus and found in the nature of God can be seen in the way of the Japanese Sword. The katana is actually the sharp, killing edge of the blade. The blade of the Samurai sword is single edged, one side is sharp the other blunt. The tip of the katana was the sharpest point and this determined the nature and style of Samurai armed combat. The katana was not a stabbing weapon, it was a cutting weapon using a slicing motion. This style of combat led to defensive sword deflections using the blunt edge of the blade known as ukenagashi in Kendo and Aikido. </span></span><br />
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<span style="font-size: large;"><span class="text John-8-11">The blunt edge of the sword is known as the kisana, translated as the "mercy edge". Thus the Samurai sword is both a weapon to take life and to give it (katana/kisana). This duality is at the very heart of Budo and Christianity. God is both Holy and Just, the Judge of sin and the executor of divine judgement upon evil, as well as merciful forgiving everyone who repents of their sin and believes in the name of Jesus for their salvation. This duality is known in Christianity as propitiation.</span></span><br />
<span style="font-size: large;"><span class="text John-8-11"><br /></span></span>
<span style="font-size: large;"><i><span class="text John-8-11">"</span><span class="text Rom-3-24" id="en-ESV-28000">and are justified by his grace as a gift, through the redemption that is in Christ Jesus,</span><sup> </sup><span class="text Rom-3-25" id="en-ESV-28001">whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.</span><sup> </sup><span class="text Rom-3-26" id="en-ESV-28002">It
was to show his righteousness at the present time, so that he might be
just and the justifier of the one who has faith in Jesus." </span></i><span class="text Rom-3-26" id="en-ESV-28002">Romans 3:24-26</span></span><br />
<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002"><br /></span></span>
<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002">Jesus took humanity's punishment for our sin upon Himself on the cross as He suffered God's divine judgement. Through this act of crucifixion and sacrifice Jesus also made it possible for God to forgive us our sin and show mercy upon the repentant. God is merciful precisely because we cannot earn our salvation and eternal life. Eternal life is a gift of God, an act of His righteous mercy at our humility and repentance. </span></span><br />
<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002"><br /></span></span>
<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002">It is a principle of both Budo and Christianity that you cannot give life without first learning how to take it. Jesus chose to give life to the adulteress even though He could have legally and morally justifiably taken it. In the same way through the practise of martial arts you learn how to show mercy when confronted with violence. This is known legally as "reasonable force". Under the Law citizens are legally and morally allowed to use an escalating scale of force to defend themselves based upon the level of violence they are confronted with. This ability to judge situations and the discernment necessary to understand the consequences and implications of your actions is best learnt through the martial arts. Only when one knows the effect of a technique can one gain the self-control not to use it. Thus self-defence becomes like the act of using the kisana edge of the sword - merciful rather than lethal. You are able to protect yourself and ultimately your enemy by restraining yourself from using a technique that could cause permanent injury or even death. <span style="font-size: large;"> </span></span></span><br />
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<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002"><span style="font-size: large;">To be ab<span style="font-size: large;">le<span style="font-size: large;"> to overcome <span style="font-size: large;">violence physically in self<span style="font-size: large;">-defence and refrain from lethally<span style="font-size: large;"> <span style="font-size: large;">injuring your</span></span> enemy is true mercy.</span></span></span></span></span></span></span> <span style="font-size: large;">This philosophy is at the very heart of Aikido - the way of love and harmony.<span style="font-size: large;"> As the goal of all Christians is to become more like God in nature and character, the martial arts can become a <span style="font-size: large;">useful vehicle through which to cultiv<span style="font-size: large;">ate a deeper and more p<span style="font-size: large;">rofound understanding of mercy.</span></span></span></span></span><br />
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<span style="font-size: large;"><span class="text Rom-3-26" id="en-ESV-28002"><br /></span></span>
<span style="font-size: large;"><span class="text John-8-11"><br /></span></span>
<span class="text John-8-11"><br /></span>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-12780080759910542442013-03-01T11:35:00.000-08:002013-03-01T11:35:46.495-08:00Steven Seagal Aikido Master<span style="font-size: large;">One of the things that inspires me the most about Steven Seagal was his dedication as a younger man to mastering Aikido. In this interview with The Voice Seagal explains his martial arts journey that led him to embracing Aikido and moving to Japan. As a young man in Japan Seagal trained rigorously and explored all facets of Aikido, including the mystical teachings of the Omoto-kyo religion. </span><br />
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<span style="font-size: large;"><a href="http://3.bp.blogspot.com/-qBqr6shrIt4/UTECSfSZodI/AAAAAAAAASc/7ba1iH79kKw/s1600/seagal+iriminage+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-qBqr6shrIt4/UTECSfSZodI/AAAAAAAAASc/7ba1iH79kKw/s1600/seagal+iriminage+2.jpg" /></a></span></div>
<span style="font-size: large;">Seagal had a deep conviction that Aikido needed to work not just in the dojo but also on the street, something that explains how he was able to successfully cross over from the world of Aikido to Hollywood action movie star. Seagal's Aikido in the words of his own students was "severe", his black belt gradings legendarily brutal. While not all Aikidoka will approve of Seagal's contribution through film to the art, his career and example as an Aikido instructor (being known as Take Sensei) is one of the biggest influences in my desire to one day make the transition to Aikido. I love Seagal's description in the interview of the "soft...sublime... and the wrathful" aspects of Aikido. He has shown me that Aikido is able to be a powerful form of self-defence. What Seagal has demonstrated throughout his career (as can be seen be seen in the documentary The Path Beyond Thought) is that "soft" needn't mean weak or ineffective. Aikido as budo is a dynamic martial art.</span>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-11614077654023416282012-11-17T04:51:00.002-08:002012-11-17T04:54:16.851-08:00Nikyu25 months after beginning my Jujutsu journey and I have reached yet another milestone. Yesterday I passed my Nikyu (2nd brown) grading. Within the ranking system of Dentokan Aiki-Jujutsu, there are three levels of brown belt before Shodan (black belt). For my Nikyu grading I actually put in some extra hours of practice outside of my two clubs. My uke and I hired a small hall ourselves at the weekends for the two weeks prior to the grading to practice our knife-defence techniques. It was time well spent. Reflecting on the grading experience itself, I felt in control of my emotions and tried to remain as calm and clear minded as possible between techniques. I felt our timing was good and we went at a reasonably controlled pace. In times gone by I had been worried about feeling conscious of others watching me, but I believe I am beginning to develop a level of mushin - focussing purely on my uke and the attack coming into me. The grading actually went very quickly to me as I concentrated on my uke, my posture, my atemis and my breathing.<br />
<br />
Having studied Aiki-Jujutsu for just over two years now my perception of the art and my progress has changed several times. I now have a desire to perfect the kata, which is to my mind the essence of the art and epitomises the aesthetic nature of the art. The importance of internalizing the kata has begun to unfold as I progress as a senior kyu grade. There is a lot of satisfaction in exploring the 'street' application of the waza within the variations, testing the techniques in various contexts and situations you may find yourself outside the dojo. The knife-defence section of the curriculum adds a totally new dynamic to the training and to developing maai (martial distance) so important to the successful execution of waza. I am starting to learn the subtleties and implicit principles within both the kata and waza of maai and mushin, two important elements of the martial arts.<br />
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There will be many more nuances to discover, you never stop learning and there is always room for improvement. Every lesson brings great reward and each grading passed brings rich fulfilment that I am continuing to make progress. 2013 is going to be a big year for my Jujutsu journey as I approach ever nearer my dan grade. Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-37274325018060094332012-10-14T10:32:00.000-07:002012-10-14T10:32:48.066-07:00A Christian perspective on Budo<!--[if gte mso 9]><xml>
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<i>“Why did Ueshiba state that his Budo of Aiki, whilst not
a religion, can lead religion to completion? Was it arrogant or simply pointing
to a vital universal principle that enables the addressing of violence by
converting it into harmony instead of contending?” Aikidojournal.com</i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-style: italic;">Do the martial arts have any place within
modern Christianity?</span></b></div>
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<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-style: italic;">“The addressing of
violence by converting it into harmony” that is the way Aikido perceives its
self and that is its purpose. Aikido, a Japanese martial art, influenced and
moulded by Shinto pantheism, which seeks a peaceful resolution to violence through
the blending of energy. Feudal Japan and Europe saw no dichotomy between faith
and warrior-hood. Chivalry, a long forgotten and often neglected notion, was an
expression of Christian ethics within the context of war. The ceremony of
dubbing a knight was full of Christian ritualism. The ceremony was preceded by
a Night Vigil; the squire would ceremonially bath as a symbol of purification
for his service as a knight. He would then dress in a white vesture to symbolise
purity. A sword and a shield were placed on the altar in the chapel, where the
squire would pray silently for 10 hours. During the ceremony itself the squire
swore an oath of Knighthood that included observing fasts and hearing Mass
every day. The Knights duty was to defend the Church, his Lord and his country.
Known as Budo (way of war) this concept also existed in Japan. However, unlike
in Japan, where the way of the warrior retained its connection with faith and
spirituality and still thrives today; Europe and the West severed its
connection between the way of the warrior and the way of the Cross. </span></div>
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<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-style: italic;">Christians still
speak metaphorically of the ‘Christian soldier’, the ‘prayer warrior’ and of
the Biblical analogy of the ‘Sword of the Spirit’. ‘Spiritual warfare’ has
replaced actual warfare and while pacifism is regarded as one of the highest
virtues amongst many Christians; Christians are nevertheless paradoxically encouraged
to “fight the good fight” of faith. Modern Christianity has severed the
mind-body connection so prevalent in Eastern martial arts but that also once
was a fundamental part of the Judeo-Christian worldview. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-style: italic;">Does Christianity need to readdress the
balance? </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Where did this dichotomy between mind and body come from?
Does authentic Christianity really create such a dichotomy? Ancient Judaism
held to a wholistic view of Man, rather than the dualism that most Christians
practice today. The Shema, the central Prayer of Judaism, taken from
Deuteronomy 6:4-5 states that the Lord God is one (whole, complete, perfect,
lacking nothing and without deficiency). Man is to love the Lord with all our
heart and soul and might (v5).<span style="mso-spacerun: yes;"> </span>This
trichotomy does not refer to three separate areas of the human being, but
rather encompasses all that Man is. In other words Man is to love God with
everything in His being. Our emotional centre is found in the heart (and
occasionally in the abdomen) and our intellectual and rational centre is found
in the mind (brain); each element of the soul is interconnected with and
inseparable from the body. Instinct, love, wisdom and reason are all psychosomatic.
When we are nervous or stressed (emotional states of being) it often has
adverse effects on us physically, such as stomach cramps, vomiting and other
bodily ailments. After exercise our brain releases endorphins that help us to
de-stress and relax creating a sense of happiness (again an emotional state). Man
is whole: body, soul, mind and heart.</div>
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The continuity between the ancient Jewish worldview and that
of the early Church of the First Century can be seen in Jesus’ positive
affirmation of Deuteronomy 6:4-5 as being the “greatest” of commandments
(Matthew 22:36-38). The Church Jesus established through his twelve disciples
believed and taught in resurrection not soul-body dualism such as found in
classical Greek philosophy or Gnosticism. Christians must be wary when
interpreting the Apostle Paul’s texts on ‘the flesh’, which refer to the carnal
appetites of our bodies, warped by sin and not the inherent sinfulness or evil
or the body. God created the material universe perfect before it was marred by
Original Sin. Those that have studied Church history, know of the heresy of
Marcionism, which believed the God of Judaism and the God of Christianity were
two separate and distinct deities; the former being evil and thus by virtue of
its source the entire created order and the latter being holy and good,
bringing salvation and grace for the spirit and soul. Christianity must not
succumb to a Marcion worldview, influenced by dualist notions of the dichotomy
between body and soul and the inherent evil in the material world. </div>
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<b style="mso-bidi-font-weight: normal;">Is eschewing violence
enough?</b></div>
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<br /></div>
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Is it really enough for Christianity to eschew violence? Campaigning
to stop violence and appealing to reason and morality may reach the majority of
society, who abhor violence in their own right; but for the lovers of violence
- the hateful, the extremists, those intoxicated on drugs or alcohol and
thereby without their full rational faculties, the message will fall on deaf
ears and darkened hearts. Sin and the Devil mean that violence can never be
totally eradicated from the earth. Yes occasionally God allows Christians to
suffer in order for them to draw closer to God and experience even more
intimacy with Him; but God’s Kingdom is to extend peace and justice, love and
healing to the world. The Church is more than just a platform for gifted
speakers to give eloquent sermons; it is the vehicle by which God builds His
Kingdom. Jesus said his disciples were to be salt and light (Matthew 5:13-16),
two catalytic properties. Christianity should be pro-active not reactive. Another
example of this comes from Jesus’ parable of the Sheep and the Goats:</div>
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<span class="woj"><i style="mso-bidi-font-style: normal;">“When
the Son of Man comes in his glory, and all the angels with him, then he will
sit on his glorious throne.</i></span><i style="mso-bidi-font-style: normal;"> <span class="woj">Before him will be gathered all the nations, and he will separate
people one from another as a shepherd separates the sheep from the goats.</span>
<span class="woj"><sup><span id="en-ESV-24038"><span style="mso-spacerun: yes;"> </span></span></sup>And he will place the sheep on his
right, but the goats on the left.</span> <span class="woj">Then the King
will say to those on his right, ‘Come, you who are blessed by my Father, inherit
the kingdom prepared for you from the foundation of the world.</span> <span class="woj">For I was hungry and you gave me food, I was thirsty and you gave me
drink, I was a stranger and you welcomed me,</span> <span class="woj"><sup> </sup>I
was naked and you clothed me, I was sick and you visited me, I was in prison
and you came to me.’</span> <span class="woj">Then the righteous will
answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty
and give you drink?</span> <span class="woj">And when did we see you a
stranger and welcome you, or naked and clothe you?</span> <span class="woj">And when did we see you sick or in prison and visit you?’</span>
<span class="woj">And the King will answer them, ‘Truly, I say to you, as you did
it to one of the least of these my brothers, you did it to me.”</span></i><span class="woj"> (Matthew 25:31-40)</span></div>
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Christianity is experiential as much as it is spiritual and
moral. Our faith and morality should drive us to make positive changes in this
world and to put into practice the principles of the Kingdom of God. Faith in
action has always been at the very heart of God’s desire for His people
(Deuteronomy 5:33, Joshua 22:5, 1 Samuel 15:22, James 1:26-27). Let us take the
parable of the Good Samaritan: </div>
<br />
<span class="woj"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“A man was
going down from Jerusalem to Jericho, when he was attacked by robbers. They
stripped him of his clothes, beat him and went away, leaving him half dead.</span></i></span><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> <span class="woj">A priest happened to be going down the same road,
and when he saw the man, he passed by on the other side.</span></span> <span class="woj">So too, a Levite, when he came to the place and saw him, passed by on
the other side.</span> <span class="woj">But a Samaritan, as he travelled,
came where the man was; and when he saw him, he took pity on him.<sup> </sup>He
went to him and bandaged his wounds, pouring on oil and wine. Then he put the
man on his own donkey, brought him to an inn and took care of him.</span>
<span class="woj">The next day he took out two denarii<sup value="[<a href="#fen-NIV-25399c" title="See footnote c">c</a>]">
</sup>and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I
return, I will reimburse you for any extra expense you may have.’</span>
<span class="woj">“Which of these three do you think was a neighbour to the man
who fell into the hands of robbers?”</span> <span class="text">The expert
in the law replied, “The one who had mercy on him. Jesus told him, </span><span class="woj">“Go and do likewise.”</span></i><span class="woj"><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (Luke
10:30-37)</span></span><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"></span><br />
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<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Jesus often spoke in parables to the people as was the rabbinical
custom of his day. The purpose of the parable was to teach the expert in the
law the true spirit of the command to love thy neighbour. The command to love
thy neighbour was much broader than the strict Pharisaical interpretation
applied to it in Jesus’ day. Neighbour, in this context meant not just fellow
Jew but foreigner also, even extending as far as to your enemies as Samaritans
were enemies of Jews. Such was Jesus’ high view of morality and the Torah. </span></div>
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<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">If we were to apply the principle of this parable to self-defence,
what would the Good Samaritan have done had he come across the man sooner,
while he was being mugged? Would he have ignored the men and carried on
walking, passively condoning this act of violence and theft? Would he have turned
around and walked back the way he came in fear of the muggers? Or would he have
selflessly intervened in order to defend and protect this innocent man? Of
course this is complete conjecture, because Jesus chose to emphasize the
compassion and mercy of the Samaritan in the parable; but from what we know of
the character of the Samaritan from the parable, and the principle of the
parable Jesus was trying to convey, I believe the Samaritan would have come to
the man’s defence. Christians have a duty to protect the poor and the
vulnerable of society. We are commanded to love our neighbour selflessly. I
believe that in principle this could also include self-defence. </span></div>
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<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Is Budo
incompatible with Christianity?</span></u></b></div>
<div class="line">
<br /></div>
<div class="line">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“<span class="text">Come; let us go up to the mountain of the </span><span class="small-caps"><span style="font-variant: small-caps;">Lord</span></span><span class="text">,</span> <span class="text">to the temple of the God of Jacob.</span> <span class="text">He will teach us his ways, so that we may walk in his paths.”</span>
<span class="text">The law will go out from Zion,</span> <span class="text">the
word of the </span><span class="small-caps"><span style="font-variant: small-caps;">Lord</span></span><span class="text"> from Jerusalem. He will judge between the nations</span> <span class="text">and will settle disputes for many peoples.</span> <span class="text"><b style="mso-bidi-font-weight: normal;"><u>They will beat their swords into
ploughshares and their spears into pruning hooks. Nation will not take up sword
against nation, nor will they train for war anymore.</u></b>” </span></span></i><span class="text"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(Isaiah 2:3-4 emphasis added)</span></span><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"></span></div>
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The prophet Isaiah envisions a future where there will be an
end of war. Rather than people forging weapons to kill one another, they
develop tools for farming - a direct contrast between destruction and creation.
Weapons kill life, agricultural tools are used to create and sustain life. This
is God’s intention for humanity – that we should live in peace and harmony with
one another as God as our Lord and Judge. The parallels here between Scripture
and founder Morihei Ueshiba’s vision for Aikido are striking. Etymologically
the two kanji characters for ‘bu’ mean “to stop” and “spear”. Thus budo can be
interpreted as “the way to stop the spear”. So Ueshiba’s beliefs as to the true
nature of budo are not just based on his spiritual beliefs but on a deep
understanding of the nature of ancient warfare. So the true nature of budo is
indeed close to the heart of God. </div>
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<br /></div>
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The martial arts are not just about learning how to fight or
defend; they are about learning when to give life and demonstrate compassion.
The goal of the martial artist is never to have to use their art at all but
rather to cultivate the self in order to overcome aggression and to create
peace wherever possible. The techniques developed are to be used responsibly
for the self-protection of the person, when absolutely necessary; not to be
abused with malevolent intentions. Jesus said, “<i style="mso-bidi-font-style: normal;">blessed
are the peacemakers, for they shall be called children of God.”</i> (Matthew 5:9)
When one is weak or vulnerable you cannot be a peacemaker, you do not have the
ability, the means or the authority with which to maintain peace. You become a victim
for the violent, wicked people with predatory mind-sets. To be a peacemaker is
not synonymous with being pacifistic, it is being in a position to be able to
make peace, reconciling differences, de-escalating hostility and where
necessary being powerful enough not to be overcome by violence. Violence always
seeks to take by force. </div>
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<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Let us look at one more objection to Christianity and the martial
arts, Jesus teaching on living and dying by the sword:</span></div>
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<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“<i style="mso-bidi-font-style: normal;">A</i></span><span class="text"><i style="mso-bidi-font-style: normal;">nd behold, one of those who
were with Jesus stretched out his hand and drew his sword and struck the servant<sup value="[<a href="#fen-ESV-24102g" title="See footnote g">g</a>]">
</sup>of the high priest and cut off his ear.</i></span><i style="mso-bidi-font-style: normal;"> Then Jesus
said to him, </i><span class="woj"><i style="mso-bidi-font-style: normal;">“Put
your sword back into its place. For all who take the sword will perish by the
sword.</i></span><i style="mso-bidi-font-style: normal;"> <span class="woj">Do
you think that I cannot appeal to my Father, and he will at once send me more
than twelve legions of angels?</span> <span class="woj">But how then
should the Scriptures be fulfilled, that it must be so?”</span></i><span class="woj"> (Matthew 26:51-54)</span></div>
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<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">A few observations are necessary to understand this passage. Firstly,
the disciple (identified in other Gospels as Peter) drew his own sword. If
Jesus was so against weapons, why would he permit and tolerate one of his own
disciples to carry one with him? Secondly, Jesus then appeals to his
relationship to God whereby he could command twelve legions of angels to come
to his defence if it was God’s will. Jesus’ teaching about perishing by the
sword must be put into the context of Jesus’ crucifixion. Jesus says ‘how then
should the Scriptures be fulfilled’? Jesus’ priority, Jesus’ mission was to die
for the sins of the world. Many Jews in Israel at this time were eagerly
expecting a warrior-king who would emancipate them, by force, from the
occupation of the Roman Empire. The Jewish people wanted sovereignty and
independence from foreign, idolatrous oppressors. </span></div>
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<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">However, Jesus’ earthly ministry
was much larger in scope and purpose then Israel’s independence. Jesus had not
come as a warrior-king, but as a humble teacher and saviour. Jesus had wrestled
with God in the Garden of Gethsemane prior to his arrest, praying “not my will
but yours by done”. Jesus knew God’s will was for him to give his life. Jesus’
admonishment of Peter was because Peter did not yet understand Jesus’ mission
or his divine purpose. Jesus was no insurrectionist. <span style="mso-spacerun: yes;"> </span>Jesus knew that all who took political power
by force would inevitably be toppled by force themselves. If violence is a way
of life then that way of life will eventually consume and destroy the person.
Jesus was not prohibiting lawful self-defence using reasonable force. Eventually
the Roman Empire would be converted to Christianity under Emperor Constantine,
proof that Jesus’ teaching was correct. Violence is no way to gain power. </span></div>
Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com1tag:blogger.com,1999:blog-5812884573190607454.post-10298876598355771072012-09-08T16:26:00.001-07:002012-09-09T03:55:15.985-07:00Overcoming inferiority<span style="font-size: large;">As a member of a popular Aikido forum the issue of inferiority came up in one post. From this person's experience there were many Aikidoka who had an 'inferiority complex' about their art and were overly defensive about the true martial effectiveness of Aikido. To this matter I spoke from my own experience of having chosen Aiki-Jujutsu precisely because of its emphasis on yielding. However, it made me reflect on those times when I have doubted the art and felt the need to 'supplement' my training. I have even written about this before, explaining my plans to take up Karate as a second art. My feelings towards the need to take up a second art have changed quite considerably in the last couple of months. Long before this topic of inferiority arose I had wrestled with this very issue and had made my peace with the art of Jujutsu. </span><br />
<span style="font-size: large;"><br /></span>
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<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: large;"><a href="http://2.bp.blogspot.com/-GekfNOCWNJI/UEvS6qRtpQI/AAAAAAAAAO8/LNohXaau3Pw/s1600/samurai+helmet.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="http://2.bp.blogspot.com/-GekfNOCWNJI/UEvS6qRtpQI/AAAAAAAAAO8/LNohXaau3Pw/s200/samurai+helmet.jpg" width="150" /></a></span></div>
<span style="font-size: large;">As I enunciated in my very first blog, Jujutsu is the art of yielding. I was drawn to the art precisely because of my experience in Judo and wishing to seek a more authentic expression of the bujutsu of the Samurai. The nature and concept of the Japanese word 'Ju' fascinated and inspired me. If Judo was the "gentle way" then Jujutsu was the "gentle art" - in other words the art of yielding. By gentle it did not mean passive, placid or weak, anyone who has done Judo competitively or has seen it in the Olympics knows there is nothing weak about Judo. Rather gentle is a synonym for yield and the idea behind Judo is a way of cultivating a certain mindset and skillset that seeks to use an opponent's energy and momentum against them in order to ultimately defeat them. The purest Judo is when a throw is performed without any strength whatsoever, just pure momentum and bodyweight. Likewise Aiki-Jujutsu and Aikido are budo - ways of war. Both arts contain an internal philosophy that seeks a specific response to conflict and violence... namely, to resolve conflict humanely, not with opposing strength with strength but rather by blending with an attacker's energy. Again to yield. </span><br />
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<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: large;"><a href="http://2.bp.blogspot.com/-kmkHprOY8rc/UEvTKN2buXI/AAAAAAAAAPE/BHLrlKWwuhw/s1600/aikido+beach.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="193" src="http://2.bp.blogspot.com/-kmkHprOY8rc/UEvTKN2buXI/AAAAAAAAAPE/BHLrlKWwuhw/s320/aikido+beach.jpg" width="320" /></a></span></div>
<span style="font-size: large;">As I reflected on my decision to start Aiki-Jujutsu, I remembered that this was not just an art or a hobby I was undertaking, but a path. There are many 'ways' to defend yourself and there are hundreds of martial arts from around the world. I had chosen Jujutsu, this was not only my personal expression as a martial artist but my way or path too. Therefore I had to accept the consequences for my decision and either be at peace with it or foresake it altoghether. I can proudly and thankfully say that I wholeheartedly embraced the art of yeilding all over again. I have made my choice and I am at peace with it. I no longer have any inferiority to other arts hard style or otherwise. I am a Jujutsuka.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">To those who may struggle with this issue of inferiority I would challenge you to ask yourself, "how do you wish to resolve conflict?" This is a very important question that requires an honest answer if you are to find the right art for you. If the answer to this question is found in the art you are practising then be at peace with it and pursue it. </span>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-68432915793684070572012-08-24T09:08:00.000-07:002012-08-24T10:12:53.575-07:00DVD review: Aikido to Jiu-Jitsu<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-iy7zbFzIeC4/UDeVy_3sgzI/AAAAAAAAAOM/XECqEOrPUvM/s1600/aikido+to+jiu-jitsu+dvd.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://2.bp.blogspot.com/-iy7zbFzIeC4/UDeVy_3sgzI/AAAAAAAAAOM/XECqEOrPUvM/s320/aikido+to+jiu-jitsu+dvd.jpg" width="225" /></a></div>
<span style="font-size: large;">Following on from my blog <i>'Compliancy breeds Complacency</i>' I decided to invest in a dvd I recently discovered 'Aikido to Jiu-Jitsu'. The purpose of the dvd is to demonstrate how BJJ submission techniques as well as ground control through the guard and mount positions can be used as a defence against counters to Aikido techniques. </span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Six Aikido techniques are chosen along with corresponding BJJ techniques that form a logical progression from standing to ground. The Aikido techniques that are covered are:</span><br />
<span style="font-size: large;">1. Katate Tori Ikkyo</span><br />
<span style="font-size: large;">2. Katate Tori Nikyo</span><br />
<span style="font-size: large;">3. Katate Tori Sankyo</span><br />
<span style="font-size: large;">4. Katate Tori Shihonage</span><br />
<span style="font-size: large;">5. Katate Tori Kotegaeshi</span><br />
<span style="font-size: large;">6. Katate Tori Kaitennage</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Each sequence of techniques is broken into four chapters labelled A-D - the Aikido technique (A), followed by its counter (B), followed by the BJJ technique/s (C) and lastly Aikido to BJJ demonstration (D). The sequences are put together to show a logical progression and highlight the principle of yielding that is at the heart of every form of Jujutsu whether Japanese or Brazilian. For example after Ikkyo has been countered (by rolling) the transition flows into controlling your opponent once more with your knee on their stomach, then from there into an arm bar, which if countered is then countered again by an omoplata shoulder lock (pictured).</span><br />
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<span style="font-size: large;"><a href="http://1.bp.blogspot.com/-KwWrRt9jfEI/UDeajEyoW5I/AAAAAAAAAOk/EqQ1uPqOyGA/s1600/aranhaomoplata3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="273" src="http://1.bp.blogspot.com/-KwWrRt9jfEI/UDeajEyoW5I/AAAAAAAAAOk/EqQ1uPqOyGA/s320/aranhaomoplata3.jpg" width="320" /></a></span></div>
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<span style="font-size: large;">The BJJ techniques used include arm lock, omoplata, rear naked choke, kimora, tri-pod leg sweep, foot lock and triangle choke as well as a few variations of chokes once you have control of your opponent's back. Every BJJ technique is demonstrated and explained by Gracie Barra 3rd Dan black belt and instructor Marcio Feitosa. Feitosa's demonstrations are clear and precise as he explains the mechanics of the technique step by step, as well as the reasoning for each component of the technique in order to secure the submission. </span><br />
<span style="font-size: large;"><br />This dvd is a valuable learning resource for Aikidoka and Aiki-Jujutsuka alike. As our arts predominantly focus on incapacitating an attacker from standing it is useful to know how to transition into submission grappling if the technique failed and we found ourselves on the ground. Having been to a few ground fighting seminars I know that for these submission holds to become muscle memory they naturally require much practice. Cross-training in BJJ is a great idea if you have the time and money, however if not then trying to persuade your sensei to allow some time in your dojo to experiment with submission grappling or practising with friends is essential.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">My only criticism of this dvd is that it is clearly aimed at cross-training for the Aikidoka rather than mutually between Aikidoka and BJJ practitioners. The Aikido techniques demonstrated by Derek Nakagawa (4th Dan) contain no instruction or explanation and so would be of little help to any BJJ practitioners. All the instruction comes from Feitosa making it a one-sided instructional dvd. This obviously is of great use to the Aikidoka but to the layman or BJJ practitioner watching this dvd it does make Aikido look quite weak. As each Aikido technique is countered without any explanation of how the technique is supposed to work it does leave gaps. Primarily, Aiki techniques work on the basis of off-balancing your opponent; once their posture is broken strength is negated and by creating circular motion it is harder to resist the technique. Failing to implement these principles the techniques can be resisted through strength or superior agility. </span><br />
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<span style="font-size: large;">Overall this dvd is of more value to the Aikidoka than BJJ practitioner but is a great instructional dvd with clearly defined and well demonstrated steps to submitting your opponent. At the end of the day the objective of all Jujutsu/Jiu-Jitsu is the compliancy of your opponent. Submission holds are designed to make your attacker submit (comply) or in extreme cases break limbs/choke unconscious. If wrist locks or throws don't produce compliance or are countered then the the Jujutsuka may need to resort to other submission holds found within the BJJ syllabus. </span>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-32697720850074606012012-08-12T05:04:00.000-07:002012-08-13T08:49:03.509-07:00Application Aiki-Jujutsu<span style="font-size: large;">I want to address the subject of self-defence and how waza techniques performed in kata fashion translate into effective self-defence, hence why I have titled this blog 'Application Aiki-Jujutsu'. There is much tension within Aiki-Jujutsu (at least in my mind) as to the nature of the waza and the relationship between tori and uke and how one applies the techniques successfully in self-defence. Being a traditional art Aiki-Jujutsu contains three main categories of techniques within its syllabus: suware-waza (seated techniques) hantachi-waza (half-standing) and tachi-waza (standing). As the art has a long heritage dating back to the Samurai, many of the Samurai customs are preserved within its syllabus. For example, in historical context suware-waza makes much sense and the techniques would have been practical and effective when the Samurai were within the royal palace or castle of their lord and had to knee walk in every room. In the 21st Century the context of the Suware-waza is lost and therefore the techniques appear obsolete.</span><br />
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<span style="font-size: large;">One can study Aiki-Jujutsu on one level purely as a practice in Japanese Samurai culture, from a historical point of view; or one can study Aiki-Jujutsu as a martial art for self-defence application. The former means one is simply free to learn the waza without any thought to application and thus their primary purpose or goal is the perfection of the waza as an art form. The latter requires both perfection of the waza and application to self-defence. The latter is a much harder route to take as there is no sport or contest within Aiki-Jujutsu. </span><br />
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<span style="font-size: large;">However, from my experience and reflection there are two technical keys to effective application for self-defence: posture and atemi (strikes).</span><br />
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<span style="font-size: large;">This panel of 4 images taken from Katsuyuki Kondo's Daito-Ryu Aiki-Jujutsu instructional DVD gives us a very clear example of the importance for any effective technique of posture and atemi. Without taking your opponent's posture first then your technique will become a contest of strength as they remain on balance and strong. Good aiki is always about taking posture before executing the technique. Sometimes taking posture comes from your attacker over-extending themselves and being off-balance before they make contact with you; other times taking posture comes through having quick reactions and reading your attacker's movement and intention. But there are times when opportunities to take posture will not present themselves openly and this is where atemi's come in. Occassionally (depending on the intensity and aggression of your attacker) a Mitsubushi strike will be enough, just a distraction to change your attacker's mindset and give you that window to take their posture. More commonly though for a violent confrontation a powerful atemi is necessary.</span><br />
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<span style="font-size: large;">Within the dojo atemi's are never delivered with full force, but on the street it is critical that you perform atemi, whether it be to the body, legs or head with conviction and power. Atemi serves to 'soften' your attacker, to injure or hurt them giving you the space and time to execute the desired technique. Thinking you can perform a successful, kata style technique without using atemi is wishful thinking as your attacker may not telegraph their attack like the best-case scenarios practiced in the dojo. One must always be prepared for worst-case scenarios when dealing with self-defence. To give you an anecdote from my own training, I occassionally train with a women who used to do Kung-Fu. We sometimes playfully spar with one another and the thing that I am always amazed at is her speed. This is the advantage of striking arts, something I don't think Jujutsu practitioners fully appreciate. We talk alot about atemi but then because there is no contest our speed and reaction time is never truly developed like those who practice 'hard' styles such as Karate or Kick-Boxing. Speed is an essential attribute to the successful delivery of an atemi. One of the most important truths within self-defence is that <i><b>reaction is always slower than action</b></i>.</span><br />
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<span style="font-size: large;">There is one last thing I think is fundamentally important to effective self-defence: visualization. Visualization is a recognized psychological tool for the success of athletes of all sports. Whether it is MMA, 100 metre sprint or Tennis visualization is incredibly important. It helps self-belief in your ability and technique and promotes confidence. A fanastic, if a little theatrical example of this is Robert Downey Jr's Sherlock Holmes (pictured) where he visualizes the sequence of moves and attacks he needs to make in order to beat his opponent. This may sound contradictory to the Japanese concept of Mushin (no-mindedness), but any contradiction is superficial. Visualization does not occur at the point of attack - there would be no time in order to react if you were so analytical - rather visualization happens within the dojo as you practice and assimilate the technique into your mind and muscle memory. Athletes do not visualize their victory during the game or race - they visualize it on the training ground and in the locker room. Mushin comes into practice at the point of attack when you allow your muscle memory to perform the techniques and have absolute confidence in your own ability. </span><br />
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<span style="font-size: large;">To conclude then, taking posture, using atemi (often in conjunction with one another) and visualization are the keys to unlocking effective and applied Aiki-Jujutsu for self-defence.</span>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-61607362830328028882012-07-26T06:26:00.002-07:002012-07-26T06:26:29.167-07:00Compliancy breeds ComplacencyHow do you go from this...<br />
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The answer: In Aikido the compliancy of the uke brings false security in the techniques and breeds a mindset unable to cope with the full range of attacks found in combat situations. The Turkish Wrestler very easily took the Aikidoka to the ground and from there was able to submit him. The Aikidoka failed to adapt to the grappling strategy employed by the wrestler; had no defence against a take down and was disoriented on the ground. The Aikidoka stepped niavely towards the wrestler with his hands in the Chudan position despite the Turkish wrestler clarifying before the match that they were not going to strike just 'wrestle'. The wrestler employed a much lower stance, giving him the defensive option of sprawling to prevent a take down and an offensive option of lunging with his powerful leg muscles to go for a takedown. The Aikidoka absolutely failed to use his opponent's energy against him and could not redirect his attack.<br />
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Where does that leave the Aikidoka? If the philosophy of Aikido is to redirect the attack to restore harmony and yet it cannot successfully defend against attacks outside the Aikido syllabus then does that mean Aikido is redundant? On a purely ideological level then perhaps; but on a practical level it is not necessarily the case.<br />
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Contrast this Aikido trailer by Roy Dean to see how effective Aikido techniques can become once they are applied outside of the Aikido paradigm (37 sec, 56 sec onwards):<br />
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As a practitioner of Aiki-Jujutsu I appreciate that my art does not have the same philosophical framework as Aikido, but nevertheless it is an Aikibudo; one which must contend with the challenges of other styles and other arts just the same. When dealing with the reality of self-defence one must be pragmatic - the techniques have to work and the practitioner must be adaptable. If we are too rigid in our paradigms of what constitutes the 'art' then we become inflexible and ultimately complacent. A true martial artist must be able to apply Henka (variations) of the techniques to suit the specific situation and threat. This means in training we must challenge ourselves to experiment with techniques from different positions and practice with varying degrees of resistence.<br />
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<b>Remember compliancy breeds complacency. </b></div>
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<br />Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-37173760150431549172012-07-14T10:25:00.001-07:002012-07-14T10:25:16.536-07:00Bushido the way of self-perfection<div class="separator" style="clear: both; text-align: center;">
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Joe Rogan, UFC commentator and stand up Comedian, was awarded his black belt in Brazilian Jiu-Jitsu last month. This video of him receiving his belt and his acceptance speech gives great insight into the benefits of the martial arts and of Jiu-Jitsu in particular. </div>
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The Martial Arts have always been used in Japan as a way of cultivating the self not just physically but spiritually also. Budo - the way of war and Bushido - the way of the warrior are two of the most powerful ideological concepts within Japanese martial arts. Aikido is perhaps the most famous Japanese art that seeks the perfection of the self through its waza (techniques) and philosophy. </div>
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Many Japanese martial arts are humanitarian in their goals such as the traditional Jujutsu of Hakko-Ryu and Aikido, as well as Okinawan Karate. Ryu (pictured) from the popular Street Fighter computer game franchise is the personification of Bushido and one of the most iconic martial figures in pop culture. He is a humble and meek individual who is on a quest to become a better human being by becoming the world's greatest Street Fighter. Ryu travels the world entering into Street Fighter tournaments in order to hone his skills as a warrior and prevail victorious. While the fight takes place on an external level against an opponent, the real enemy is within. By training in the martial arts Ryu battles his inner demons, learning to conquer and master himself.</div>
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There are many who question (as I have done) the validity of arts that are overtly Budo in nature; they tend to be stylised and sometimes impractical or unrealistic for genuine combat or self-defence. However, such criticism (while legitimate to a certain extent) also needs to be balanced by the understanding that the majority of martial arts today are designed for civilian use and practice and that an individual should never take the Law into their own hands. What constitutes 'reasonable force' must be respected, when dealing with self-defence. I have been training in Aiki-Jujutsu now for nearly two years and, to my relief, have not had to use it in a real life street fight. I did not take up martial arts because my safety was in dire jeapordy or I faced an imminent threat of violence. Though the world feels like a more dangerous place sometimes, I am in the main safe. But what I have gained from my practice in Aiki-Jujutsu in terms of character has been so rewarding and worthwhile. </div>
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Since passing my Brown Belt grading I have had a renewed vigour about my training and while Aiki-Jujutsu is not perfect, nevertheless my passion has been rekindled and my appreciation for what the art has given me has grown. Self-perfection is a noble and admirable goal of the martial arts and respect and care for others should be at the forefront of any martial artists motivation and action. Those who train regularly in traditional martial arts will have better awareness of potentially dangerous scenarios and environments, will have greater confidence to be able to look after themselves and have skills and experience that the general public will not possess, meaning that their ability to defend themselves and their chances of ensuring their own safety will be greater. All of those benefits though are actually of secondary importance to the pursuit of becoming a better human being. </div>
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Learning to become a better human being and to master yourself is ultimately the greatest achievement and goal. Self-perfection may not be within our grasp humanly speaking but a desire to grow as an individual to be more respectful, modest, humble, confident, caring, compassionate and self-less is certainly worth putting in the effort for in the dojo. It is to these ends that I now primarily train, although that does not negate the need and the necessity to make the art 'work' on a practical and realistic level. I am constantly trying to internalize what I learn on a weekly basis if ever I needed to use it for self-protection in the real world and it is right that I do so. By internally assessing yourself you become aware of your weaknesses, where you are vulnerable and where you need to improve. Conversely, while these considerations are at the forefront of your mind you must also be willing to allow the techniques and waza/kata to change you and your perspective on yourself. </div>
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<br /></div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-40321065909412005012012-06-28T10:53:00.001-07:002012-06-28T10:53:11.260-07:00Passing my grading and moving forward<div class="separator" style="clear: both; text-align: center;">
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So yesterday I passed my sankyu 3rd level brown belt grading. It was a very humid evening and the hall was stuffy. The humidity and the heat were a little oppressive and made gripping difficult as both mine and my uke's skin became slipperly with sweat. The waza section of the grading seemed to go on for hours as techniques were called out from the head Shihan which we performed and then repeated until he was happy to move on. I felt sorry for my uke as I performed Yoko Katata Osae Dori over and over again, a half-standing technique involving applying a painful wrist lock before throwing them to the ground. The standing waza felt similarly protracted and by the time we had finished I was feeling a little dejected at the thought of completing 50 more techniques for my variations.<br />
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Nevertheless I persevered as I went through each section of the variations starting with Hakko Dori (escape from an opening) through the Kotegaeshi and Shodan wrist locks and onto the Otoshi's (throws) and Nihonages (four-directional throws) before finishing with Ube Doris (finger locks) and shimites (strangles and constriction). As my uke withered under the intensity and heat I eased up on my atemis and tried to keep my finishes simple, something that frustrated me as I was torn between trying to look as good as possible and remaining in control of the techniques.<br />
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When I had completed all of the techniques needed for my grading I left the mat tired and disappointed. As there is no competition in Aiki-Jujutsu the grading is one of the most important ways in which to gain experience of reacting under pressure. The techniques are meant to be executed with skill and penache and your level of control - both over your uke and your emotions is meant to improve. From that perspective the grading was good experience; comparing how I composed myself compared to my blue belt grading I do think I have made progress - I was much calmer and the techniques came more easily to memory. It gives me encouragement that the techniques are beginning to set into my muscle memory and the many variations required come far more naturally to me now than when I first began training in them for my green belt a year ago. <br />
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I am happy in myself that I can see the progress I am making. My martial arts experience is far from complete but I am another step closer to achieving my goal of becoming a well-rounded and competent martial artist. The success I have enjoyed in Aiki-Jujutsu has given me the confidence and the passion to expand my horizons and seek to fulfil my potential in other arts, especially combat sports such as Judo or Karate. Together through the combination of traditional bujutsu/budos and combat sports I believe I will gain the skills, techniques and experience to be able to reasonably protect myself and grow as a human being, becoming more respectful, disciplined and compassionate.<br />
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Incidently passing my sankyu brown belt grading also gives me the right to wear the Hakama, which I have always seen as a symbol both of the art's heritage and of excellence. I am proud to be able to train in the Hakama, another connection to the Samurai roots of the art as well as an incentive to be worthy of the rank. I am a role model and example to the more junior students and therefore should embody and train to the standard of excellence that the Hakama represents. <br />
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<br />Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-441279904334788622012-04-22T07:00:00.000-07:002012-04-22T07:00:00.169-07:00From Bujutsu to Budo a shift in perspectiveIt has occurred to me that all forms of Japanese Budos are actually derived from Bujutsu's. Take Judo and Aikido for example: Professor Jigoro Kano founder of Kodokan Judo developed the art from Jujutsu. An educationalist by profession, Professor Kano designed Judo to be practiced for the benefit of health and well being and became part of the Japanese physical education programme in schools; Judo also became the art of choice for the Tokyo police. Professor Kano removed some of the more lethal Jujutsu techniques in order for the art to be practiced vigorously but safely. Similarly Aikido founder Morihei Ueshiba developed his art by adapting the empty hand techniques of Aiki-Jujutsu and the weapons techniques of Kenjutsu and Bojutsu. Ueshiba, a religious man and devout follower of the Shinto cult of Omoto-Kyo believed fighting was out of harmony with the universe and designed Aikido as an art of peace not war. By blending their energy with that of their attacker, Aikido practitioners absorb and redirect an attacker's energy.<br />
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Conversely, in both cases Jigoro Kano and Morihei Ueshiba were both masters of Bujutsu. This may seem like an extremely unoriginal observation as these facts are general knowledge but I have been reflecting on the implications of this in my own Jujutsu journey. Before we learn to run we must first learn to walk. The ideals of defending oneself without seriously injuring your opponent are very noble and commendable but may not be of much practical value if one does not understand or is not capable of defeating an opponent. Judo has become an Olympic sport and Aikido a highly stylised art form that sometimes resembles a dance more than a fight. In the former case a Judoka wins by cleanly throwing their opponent upon their back (ippon) or by successfully pinning them for 25 seconds or by submitted them through arm bar or choke hold. However, although there is a great chance that if someone was thrown cleanly in the street they would suffer concussion and even broken ribs Judo is not practiced as self-defence and street fights do not end when one person is on their back (just look at the lack of success many high level Judokas have had in MMA). A strong willed or physically powerful person may continue to resist and fight back and that is if you can throw them in the first place without first being knocked out by punches or kicks. In the latter case Aikido waza (techniques) are practiced in choreographed form involving uke and tori. Uke simulates the attack and tori defends. These attacks are often derived from Kenjutsu sword cuts and the angles of deflection used in Aikido are based on those principles. In the street though attacks are not choreographed and the angles of attack will vary dramatically, especially since most people will not have a working knowledge of Kenjutsu.<br />
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This is not a criticism of Judo or Aikido, this is an honest observation of the limitations inherent in all martial arts. But I believe honesty is incredibly important in the development of one's own experience and study of the martial arts. One may be drawn to Aikido because its philosophy of peace is appealing to the person's sense of moral conscience but what type of Aikido are they practising? Do they train in Aikido with the perspective of self-defence or are they practising Aikido for much the same reason people practice Yoga or Tai Chi, as a form of physical and spiritual well being? One may win several Judo tournaments but do they know how to respond to an assault in the street against strikes or weapons? It has been said that modern Budos are civilian arts and traditional Bujutsu's are martial arts used by soldiers in battle. In that case then all martial arts today are actually Budo because they are taught to the public. But there is still a difference, however minimal between Budo and Bujutsu.<br />
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As I've said before I am on a journey of learning and discovery; my views and philosophy may change again in 6 months time, but I believe that Bujutsu is the natural starting point for the life and practice of any martial artist. Budos are not developed from other Budos. The stress and emphasis on the 'do' as in way of life can only truly come about after one has mastered Bujutsu first. It is through the process of learning how to practically defend yourself that you begin to assimilate the techniques not just into your muscle memory but into your world view. As you practice and perfect the techniques you start to understand how they would be applied in the real world and only then can you adapt the waza to suit the situation that arises. Morihei Ueshiba developed Ikkjo waza from first mastering Ikkajo waza of Daito-Ryu Aiki-Jujutsu. Appropriation is the natural result of mastering any waza. To be a martial artist is not just to mindlessly mimic the waza textbook fashion but rather to make the waza your own, as Roy Dean founder of Roy Dean BJJ Academy in Oregon America explains it is "your expression of the technique". Of course everyone begins by learning the waza textbook fashion because we all need a base upon which to build our house. <br />
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I want to be able to successfully defend myself if ever I was in danger. However I could go along to my club practice the waza in their traditional forms go home and be none the wiser about how to actually protect myself in the street. That is why when I train in the traditional waza forms I am actually doing two things: 1. practising the technique in order to perfect the waza in accordance with the grading syllabus and 2. striving to reach a point where I can recognise I don't need a choreographed attack in order to actually apply the waza but that I can adapt the waza where appropriate to the situation. Budo is point B and Bujutsu is point A. However, what many Budos do not teach is how you get from point A to point B. Without taking that journey yourself you will never have the same profound understanding of the waza as the founders themselves.<br />
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My goal is to one day make my Aiki-Jujutsu into a Budo, not by taking up Aikido or even by changing its name but simply by fully understanding the art, appropriating the waza and then being able to use the least amount of force necessary if I was attacked. To believe you can practice the 'soft' styles of Budos and then apply them dojo fashion in a real life confrontation is niave. Niavity is dangerous because you are deluding yourself under a false sense of security. I do not want to hurt or injure another human being; I take no pleasure from causing another human being pain, but if it came to it and I was violently assaulted in the street I want to be able to defend myself even if that means having to break their arm or choke them unconscious. Bujutsu is the starting point of every martial artist, even those that take up Budos because the level of comprehension, execution and grace that the masters of these arts have takes decades of practice to achieve. You do not need to practice a Budo to make something Budo. Every Bujutsu can be turned into a Budo by the practitioner who has enough experience, skill and intelligence to be able to make the art their own personal expression.<br />
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An example of what I mean can be found on Roy Dean's dvd the white belt bible and the last chapter 'a shift in perspective'. You can watch the chapter on youtube here: http://www.youtube.com/watch?v=hVITwO4-L6I<br />
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<br />Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-5975601326252033132012-04-14T09:00:00.000-07:002012-04-14T09:00:57.547-07:00What is Aiki?<!--[if gte mso 9]><xml>
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This week I have been working a lot on the importance of
foot work to Aiki. Now I practice Dentokan Aiki Jujutsu, which as I have
explained before is based on the Hakko Ryu system of Aiki Jujutsu in Japan.
Ours is an Aiki art but it is also very much a Jujutsu art as well. I was
fortunate to work one-to-one with one of my instructors this week and we focussed,
amongst other things, on the importance of foot work in applying Aiki. It can
be generally argued as Dentokan Aiki Jujutsu is a Jutsu art that it would fall
under the category of Japanese Bujutsu, meaning art or science of war. Generally
speaking these arts place less emphasis on the ‘philosophy’ of the art, and
focus more on the effectiveness of the techniques in combat. On a very
simplistic level it could be said that Aiki-Jujutsu is Aikido without the
philosophical connotations. Does then that change the nature of our use of Aiki
as compared to Aikido? I have always understood Aiki to simply be the
application of off-balancing your opponent as they attack. Indeed this is
precisely the use of Aiki as found in Daito-Ryu Aiki Jujutsu, the predecessor
to both Hakko Ryu Jujutsu and Aikido and a true Koryu (ancient art) of Japan. </div>
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<a href="http://1.bp.blogspot.com/-3dKAF8UBpvo/T4meCwjSV3I/AAAAAAAAAJk/7Lc1Xvcz6Tw/s1600/daito-ryu+ippondori.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="256" src="http://1.bp.blogspot.com/-3dKAF8UBpvo/T4meCwjSV3I/AAAAAAAAAJk/7Lc1Xvcz6Tw/s320/daito-ryu+ippondori.jpg" width="320" /></a></div>
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In Daito-Ryu Aiki Jujutsu Aiki is the off-balancing of your
attacker as they enter for an attack. Examples given included Tachiai Ippondori
and Shihonage. Both of these techniques have their equivalents in Dentokan Aiki
Jujutsu. Here Tachiai Ippondori relates to Uchi Komi Dori and Shihonage is the
same. Let’s take Tachiai Ippondori (Uchi Komi Dori) – here the uke (attacker)
raises their arm in an overhead strike, simulating a sword cut. At the moment
the uke raises their arms over their head the tori makes the block with two
straight arms before the uke has a chance to strike, thus breaking their
posture. It is an extremely simple principle but it makes an enormous amount of
difference compared to the straight forward Jujutsu version where the block is
executed after the uke has made the strike. In the Jujutsu version the attacker
is on posture when the technique is executed and is therefore much stronger. In
the example of Shihonage the uke grabs the tori’s wrist with the intention of
preventing them from drawing their sword. Here the tori leads the uke off-balance
at the point of entry - the tori moves their hand back just as the uke is
coming to grab making them over extend their reach just slightly, breaking
their balance. Rather than the uke being static and contact being made before
the technique is executed, in Aiki Jujutsu the hand is drawn back just before
contact thus making the uke over extend their reach breaking their balance. </div>
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<a href="http://1.bp.blogspot.com/-sSgbp4TGvBs/T4mcBAvJGdI/AAAAAAAAAJU/CvA_PpECrWw/s1600/shihonage+stage+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="182" src="http://1.bp.blogspot.com/-sSgbp4TGvBs/T4mcBAvJGdI/AAAAAAAAAJU/CvA_PpECrWw/s200/shihonage+stage+1.jpg" width="200" /></a>In both of these examples there is no mystical energy force
being summoned just extremely precise reactions designed to break the person’s
balance at the moment of attack. Once a person’s balance is taken their
strength is negated. This does relate to energy, insofar as it is blending to a
degree with the attacker’s energy, but blending is an expression of yielding
the very principle at the heart of Jujutsu. Therefore Aiki is a natural
extension of Jujutsu. From my experience of Dentokan Aiki Jujutsu and my study
of Aiki as practised in Daito-Ryu Aiki Jujutsu, Aiki is a science, the science
of taking posture in correlation to the successful execution of Jujutsu
techniques. In this respect techniques using Aiki have the potential to be very
powerful and effective and far more likely to be successful. However,
developing the sharpness of perception and precision reaction times in order to
off-balance your attacker at the moment of attack takes many, many hours of
practice. This is the irony of the criticisms levelled at Aiki arts for being
unrealistic for self-defence. It may require years of training but once you are
able to off-balance your opponent at the moment of attack the likelihood of
successfully defending yourself dramatically increases. </div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-41578909522787685942012-03-17T09:47:00.002-07:002012-03-17T09:48:52.128-07:00Posture before Technique<br />
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Posture before technique: three simple words but incredibly
important to get them in the right order. Last night was an excellent session; it
was the first lesson since passing my blue belt grading and I was really
excited to get on the mat. Yet as it turned out I was not allowed even one week
to bask in my blue belt glory! There was a sensei from another Dentokan dojo
visiting whom I had trained with before on a couple of seminars. Almost from
the outset of the lesson as we warmed up and I was knee walking as is customary
at the start of every session he pointed out that I wasn’t using my hara
(roughly translated ‘core’) adequately enough. Then we began the session proper
with practicing standing Uchi Komi Dori (overhead strike defence). He invited
me to demonstrate the technique on him to which I obliged followed immediately
by a critique. Then he intimated that it was my turn to uke as he became tori.
I raised my arm to simulate the strike and he executed the technique. It was
very apparent that his technique was superior to my own in every way; his
carried with it power and control that mine lacked. Thankfully he is a very
good teacher and took me step by step through the parts of the technique and
where I was going wrong. Similar to the nuances I needed to make to my knee
walking, this time I needed to apply more body weight propelling myself forward
as I blocked his strike while keeping myself straight and centred. I mimicked
his movement trying to get my body position right before attempting the
technique again. After his tuition I performed the technique again feeling much
more power this time and feeling far more confident I was in control. </div>
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Then his attention turned to critiquing the next part of the
technique – the Shodan wrist lock. Once more he demonstrated on me allowing me
to experience what it should feel like – his grip was powerful and firm but not
to the point where he was crushing my hand and then he lifted my arm above my
shoulder, driving his body weight through my shoulder and pinning me to the
ground. My balance and strength had been completely broken and negated. In
comparison my technique was weak and ineffective. His very simple advice
to me was posture before technique: take the posture and then and only then
execute the technique. Whereas before I had been trying to apply the technique
without sufficiently taking my uke’s balance now I was able to see that this is
bad practice. </div>
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<br /></div>
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The rest of the night we trained in a few more techniques again
following the same pattern of demonstration, deconstruction, critique and then
reconstruction resulting in a much better technique. </div>
<div class="MsoNormal">
It felt like a steep learning curve, especially the emphasis
on the importance of hara in executing a technique; but it felt fantastic to be
given so much attention. For a moment the thought passed through my mind “can’t
I just enjoy being a blue belt for one week?!”
and then an even more profound and deeper truth dawned on me: at the end
of the day, the reason his expectations were so high of me was because I was
now a blue belt; that was the wonderfully empowering and reassuring truth
behind all of his criticisms - I had reached the level in which the little
mistakes can no longer be overlooked or tolerated because I am no longer still
a beginner. Now more is expected of me,
more is asked of me, more is demanded of me and that feels good. Once I had
realised this I didn’t want the lesson to end; I just wanted to continue
learning. I want to be a good martial artist; a good Jujutsuka. The only way I
am going to be able to achieve my ambition to become a Dan grade is to listen
to my instructors, absorb their wisdom and to learn from my mistakes. Tonight I
felt like a white belt – a complete novice compared to this visiting sensei and
that is exactly the attitude I need to practice with week in week out. </div>
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<br /></div>
<div class="MsoNormal">
Posture before technique.</div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-50214186195644644842012-03-10T04:10:00.000-08:002012-03-10T04:10:09.568-08:00Jujutsu as Budo<!--[if gte mso 9]><xml>
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<br />
<div class="MsoNormal">
<span style="font-size: 12.0pt; line-height: 115%;">This may
seem like an extremely obvious statement, but I believe it is so important to
understand and practice Jujutsu as a pursuit of Budo. Last Wednesday at my
Aiki-Jujutsu lesson I was practising for my imminent grading, focussing on my
variations for the Hiji Dori techniques (elbow locks) and thought I was doing
okay. I hadn’t spent much time working on my Hijis but was fairly confident I
understood the mechanics. As I practised my sensei came over and inspected my
form. Then he made a comment I wasn’t expecting – he said my technique looked
“shit”! It was a humbling experience (and just a little disconcerting two days
before my grading), but an important one. As I reflected upon his comment it
opened my eyes to the importance of pursuing Jujutsu not just as a Martial Art
for the dojo but as a Budo for self-protection. As my sensei stressed <i style="mso-bidi-font-style: normal;">it must work on the street</i>. If I am
applying an atemi then I need to strike with a sense of conviction and power,
not apathy. My technique should also be spontaneous, at the end of
the day you can’t predict what happens on the street and an attacker is not
always going to telegraph their attack or comply if your technique is too
telegraphed.</span></div>
<div class="MsoNormal">
<span style="font-size: 12.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal">
<span style="font-size: 12pt; line-height: 115%;"><span> </span>I have a long way to go before my Jujutsu
becomes a fully practical Budo, but I now understand the path much more
clearly. Mushin and Zanshin, the concepts of one-mindedness and alertness are two
of the most fundamental principles in Martial Arts – they takes years of
training, but are something to be developed for the improvement of one’s
awareness and ability to react appropriately for your own safety. Ultimately
you don’t want to over analyse the situation otherwise you will not be able to
react in time: reaction is always slower than action. Jujutsu should flow
naturally as an extension of yourself in response to the particular
circumstances of the assault. Jujutsu means the art of yielding and so one’s
self-defence should be in response to the attacker – their energy, their
aggression and the nature of their attack. This at least is my current
understanding of what it means to yield. </span></div>
<div class="MsoNormal">
<span style="font-size: 12.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal">
<span style="font-size: 12pt; line-height: 115%;"><span> </span>The ability to yield and truly
utilise the art of Jujutsu is the pursuit of Budo. Budo is the art of war – it
is not sport, it is not about point scoring, competitions or medals; it is not
for entertainment, it is about doing what is necessary for self-preservation.
Jujutsu in its traditional Japanese form such as Aiki-Jujutsu whether a
derivation of its Daito Ryu or Hakko Ryu form is Budo. Judo and BJJ have
evolved into combat sports with rules and regulations. These have benefits in
themselves but should not be mistaken for Budo. Budo is about living and dying
in the moment – kill or be killed, there are no second chances, no tomorrow, no
next week only the present. </span></div>
<div class="MsoNormal">
<span style="font-size: 12.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> </span></div>
<div class="MsoNormal">
<span style="font-size: 12pt; line-height: 115%;">And so I went to my grading trying
to keep all this in perspective. I was far more nervous after my sensei’s
comments two days before and was very self-conscious of my Hiji Dori
techniques. The grading itself felt far more intense than I was anticipating,
but I suspect that was because I felt very anxious. There were only six of us
grading, four white belts and myself and a blue belt. After the Suware waza
(sitting techniques) the white belts left the mat leaving just myself and the
blue belt with our two ukes. Here was a perfect example of developing Mushin –
the mat felt very empty as a dozen eyes scrutinized our form and technique. I
did my best to block out the judges and the spectators and focus solely on my
uke. Some techniques I struggled to remember more than others; as I was grading
for my blue belt I had to perform a total of 30 variations (both left and right
sided). I was very confident in my Kote-gaeshi wrist locks and in my Otoshi’s
(throws) but my mind went blank on some of my Shodan wrist locks as well as my
Aiki’s and my Hiji’s. Eventually they came to mind, but are not quite ingrained
in the muscle memory as they need to be yet.</span></div>
<div class="MsoNormal">
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<span style="font-size: 12pt; line-height: 115%;"><span></span>To my delight I
passed my grading and again was given reassuring encouragement in my display
and aptitude. What encouraged me the most was the most senior ranking Shihan
took me to one side after the presentation of my certificate and told me that
he was so impressed with my variations that he thought they were of a brown
belt standard! I was blown away by such high praise after feeling so anxious
about the whole evening. It feels great to make it to blue belt, I feel I have
crossed a threshold on my path towards black belt but there is still a lot of
room for improvement. I have achieved as much as I can physically achieve in my
time in Jujutsu so far having made and passed every grading available to me;
but it will take many more years of training to practice Jujutsu as Budo.</span></div>
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<span style="font-size: 12pt; line-height: 115%;"><span></span>Practically what do I need to
improve? My kata still needs refining; my foot movement needs much improvement
and my centeredness - to be on-balance when executing a technique, finding my
strength not from my limbs but from my core and taking my uke’s posture more are
the priorities. It is exciting, even exhilarating to see my next steps to
progress as a Jujutsuka and knowing how to reach my goals but it also requires
humility and patience. Sometimes it’s hard not to get carried away with the
culture of grading and obtaining your Dan grade but it is important to hold
everything in perspective. Am I worthy of my rank? A black belt means nothing
if you are not fit to wear it. I hope that when that day comes when I grade for
my black belt that my Jujutsu will truly be Budo and not just a stylised art
form that looks impressive but lacks real effectiveness. </span></div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-17791862549562544452012-02-19T09:29:00.000-08:002012-02-19T09:29:11.304-08:00Steven Seagal The Path Beyond ThoughtSteven Seagal has become a controversial figure in the martial arts world since he took credit for teaching UFC Middleweight champion Anderson Silva 'that' Crane kick, which he spectacularly beat Vitor Belfort with. Whether or not Seagal is an MMA guru he is a bonafide Aikido master. Seagal is a 7th Dan Aikido black belt and holds the honorary title of Shihan meaning 'Master'. Steven Seagal's accolades in Aikido are even more impressive when one considers he was the first ever Westerner to run his own Aikido dojo in Japan. <br />
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The Path Beyond Thought is a documentary about Seagal as an Aikido instructor, as he was known in Japan as Take Sensei. The documentary features interviews with some of his former students both in Japan and America and their insights into his approach to teaching Aikido; as well as footage of Seagal's demonstrations and classes. The documentary covers many elements of Seagal's teaching as well as Aikido's fundamental techniques such as the importance of Ukemi (break falling) and Randori (three man attack). Of particular interest was their reflections on the Dan grading and Seagal's especially high expectations and pursuit of perfection. The very strong impression given from the documentary was the seriousness and commitment with which Seagal taught as one who strove to embody the true essence of Budo. Seagal's Aikido as testified by all his students was very practical and realistic. His classes were very physical and he pushed his students to their physical limits.<br />
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Seagal has his critics, some accuse him of abusing people, both stunt men in his films and his students on the matt. However, Aikido itself has its critics as being ineffective in real-life self-defence situations. Many observe that Aikido looks more like a dance than a fight. In contrast, the footage of Seagal demonstrating his Aikido techniques are incredibly inspirational as he executes each technique with the utmost conviction and puts 100% into them. Seagal's demonstrations are never sloppy, never half-hearted, never flowery - they always are effective, with an economy of movement. Basically Seagal practices his Aikido as if his life depended on it and truly captures how Aikido would work on the street. This is something to be admired about Seagal - he is a true martial artist.<br />
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After watching the documentary and footage of Seagal teaching, I have reflected upon my own experiences in Aiki-Jujutsu. Very often my Aiki-Jujutsu classes leave much to be desired, compared to Seagal's standards. Atemis are not performed with the proper conviction and there isn't the same emphasis on the importance of ukemi, not to mention the lack of real randori. One day I would like to teach my own Aiki-Jujutsu classes and Seagal's teaching model is one I am inclined to imitate. All I can do for now is continue to learn and do the best I can, making sure that I train to my own high standards and learn from masters such as Steven Seagal. <br />
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<br />Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-25235208679636520832012-01-17T14:52:00.000-08:002012-01-20T02:14:15.545-08:00DVD review: Art of the Wristlock<br />
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Art of the Wristlock by Roy Dean Sensei is a very professionally put together instructional DVD. Roy Dean Sensei runs a Brazilian Jiu-Jitsu Academy in Oregon, America but also holds Dan Grades in Aikido, Judo and Seibukan Jujutsu. Thus Roy Dean is the complete package when it comes to the grappling arts of Japan and Brazil. It is this respect for and blending of both ancient and modern forms of Jujutsu that sets this DVD apart from other instructional DVDs I own. Disc 1 begins with Roy Dean’s own thoughts and philosophy on Jujutsu. This insight into the theory and application of Jujutsu from an instructor of Roy Dean’s experience and calibre is excellent and inspiring. A long time practitioner of Aikido, Roy Dean then began to explore the competitive world of grappling, namely through Brazilian Jiu-Jitsu, testing his Jujutsu techniques and skills, honing them to become both practical and applicable for both competition and self-defence. </div>
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The wrist lock techniques on Disc 1 cover the Aikido techniques of Ikkyo, Nikyo, Sankyo, Yonkyo and Gokyo. Very similar techniques are found in Dentokan Aiki Jujutsu such as Shodan and Nidan, which relate to Ikkyo and Nikyo with the other Aikido techniques featuring in the Dan grade syllabus of Sandan and Yondan. The techniques are performed by Roy Dean in a traditional Japanese style dojo, which helps create an air of authenticity and professionalism to the quality of the DVD. I always find it especially inspiring to learn and train in a traditional Japanese setting. Roy Dean clearly explains the mechanics of the technique before demonstrating them first at a slow pace and then at a faster, more realistic pace. Thus this DVD is excellent for beginners to Jujutsu or Aikido. <span style="mso-spacerun: yes;"> </span>Disc 1 also covers Shihonage (known in Dentokan Aiki Jujutsu as Nihonage) and Kotegaeshi. What sets this DVD apart is the nuances Roy brings to the techniques from Seibukan Jujutsu, showing Jujutsu variations to the techniques. There is much greater emphasis on the use of atemi's in traditional Jujutsu than in Aikido and these variations feel far more 'street' ready as a form of self-defence. I believe it is important to have a knowledge of all such variations for the different wrist lock techniques so that the Jujutsuka can apply them when and where appropriate, should they become necessary.</div>
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However, one of the best features of this DVD is Roy Dean’s own BJJ style variations of the wrist lock techniques for ground fighting. Dean is an experienced grappler having competed in many grappling contests where wrist locks are legal and demonstrates many of the techniques that he has had success with. Dean is an exceptionally innovative Jujutsuka and his development and adaptation of traditional Jujutsu wrist locks for ground fighting are inventive and effective. Bonus features on Disc 1 include several demonstrations of Aikido and Seibukan Jujutsu as well as trailers to his other BJJ DVDs. Particularly impressive from my perspective was Dean’s Seibukan Jujutsu Sandan demonstration. </div>
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Disc 2 features three seminars from the Yosokan Dojo in Monterey, California. The first two deals with aspects of Aikido principles and how they relate to Brazilian Jiu-Jitsu and the third is a seminar on leg locks and foot locks. The seminars all feature Roy Dean teaching and selected footage of his students training. Roy is a good communicator and his instructions are easy to follow. What makes Roy such a good instructor is his attention to the mechanics of the technique, breaking each technique down into their component parts and then reconstructing them to demonstrate the technique as it should be executed. His teaching style is also very incremental in as far as he starts with a basic technique and builds upon that technique to incorporate variations and adding more complex elements to the technique in line with the skill level and competency of the class. My only criticism (if you can call it that) is that the third seminar on leg locks seems strangely out of place for a wrist lock DVD and while having an overall ‘game’ is very important, I couldn’t help but feel it would have been better suited to a BJJ instructional DVD instead. </div>
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Overall I was very impressed with the quality and production of this DVD. Roy Dean is the epitome of the total Jujutsuka and his example is a strong source of inspiration to me in my Jujutsu journey. His dedication and commitment to Jujutsu in all its facets as well as his passion to teach and guide others in the wonderful art of Jujutsu is outstanding and highly motivational. I highly recommend this DVD for those practising a traditional form of Jujutsu/Aikido, especially for beginners and even for those studying BJJ who want to have an ‘edge’ over their friends and opponents in their club. </div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0tag:blogger.com,1999:blog-5812884573190607454.post-72694783326436995082012-01-08T07:14:00.000-08:002012-01-08T07:14:33.070-08:00The Art of Yielding<!--[if gte mso 9]><xml>
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Welcome to my new blog – my Jujutsu journey. The purpose of
this blog is to share my thoughts and reflections as well as my triumphs and
failures in my study and training in Jujutsu. I chose to dedicate an entire
blog to this aspect of my life because 1. It is important to me and 2. I did
not want my regular blog being overtaken with Jujutsu talk. The reason I have
titled my blog ‘my Jujutsu journey’ is because I think it aptly reflects what
martial arts are about – they say you learn something new every day and this is
certainly true in Jujutsu. The martial arts are a life long journey of
discovery. In many ways there is no end point – they are a path; a path to
greater confidence, to finding greater harmony with your environment or
circumstances and to self-discovery. Naturally there are goals and milestones
you can reach and accomplish, the most obvious being your Dan Grade (black
belt), but even then your journey continues, only then it takes on a new
dimension having the added virtue of wisdom gleaned from experience and
examination. </div>
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<span style="mso-tab-count: 1;"> </span> </div>
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Why
Jujutsu? There are many martial arts from across the globe; some of a ‘hard’
style, while others ‘soft’, most being oriental in origin but not all. Some
have evolved into combat sports; others remain very traditional in their
philosophy and practice. Jujutsu has the advantage of being all these things –
in its traditional Japanese form Jujutsu is a system of self-defence first
created by the Samurai for the battlefields of Feudal Japan. In its modern form
it has been exported across the globe namely to Brazil where it was adapted to
become a ground based form of submission fighting. Judo and Aikido can also
both claim to be modern evolutions of Jujutsu, Jigoro Kano founder of Judo
originally calling his system Kano Jujutsu.</div>
<br />
Jujutsu has a long and rich
heritage being primarily a form of unarmed self-defence against an armed
attacker. Due to the nature of Feudal warfare blocks and strikes were
ineffective and unpractical for the battlefield, so the Samurai employed throws
and joint locks/manipulation in order to unarm their attackers. Thus in
Japanese the word Jujutsu means the gentle art, or the art of yielding. It is
the latter definition that has captured my imagination and inspired me to
practice Jujutsu. It is the philosophy of yielding that I find so powerful. To
some people ‘yielding’ sounds like weakness and they may consider Jujutsu
ineffective for this reason. But Jujutsu’s strength lies in this principle and
its techniques and mechanics are all based on this central concept – it is the
axis upon which Jujutsu operates. When one learns how to take someone’s posture
and destroy a person’s balance then all strength is negated. Whether it is
traditional Jujutsu, Aikido, Judo or Brazilian Jiu-Jitsu all these arts are variations based on the same principles. Therefore this blog is not just about
Aiki-Jujutsu - the particular style of Jujutsu I study - but about all things
Jujutsu related.<br />
<br />
<br />
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<b><u>Aiki-Jujutsu</u></b></div>
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I am currently a Green belt in
Aiki-Jujutsu. Much time and ink could be spent defining what Aiki is and how it
relates to Jujutsu, maybe someday I will write a more thorough blog exploring
the connection between the two, but for now a short introduction will suffice. Aiki-Jujutsu
is a traditional form of Jujutsu that was created by the Samurai of the Minamoto
clan in the 11<sup>th</sup> Century. Due to the social structure of Feudal
Japan Samurai were divided into clans, each clan usually developing its own
form of Jujutsu to be used on the battlefield. These forms were taught secretly
to each member of the Samurai clan – the master passing on the art to his
student. These forms later formed the different schools. The oldest school (or
in Japanese ‘Ryu’) of Aiki-Jujutsu is Daito-Ryu. Later in the 20<sup>th</sup>
century two other influential forms of Aiki-Jujutsu were developed: Hakko Ryu
and Aikido. Aikido founder Morihei Ueshiba was a Daito-Ryu Aiki-Jujutsu master
who, influenced by his Shinto beliefs, decided to create his own style
developing the Aiki techniques further. But it was the Hakko-Ryu system,
created by Okuyama Ryuho that remained truest to the traditional Daito-Ryu
system of Aiki-Jujutsu. It is the Hakko-Ryu system that my Aiki-Jujutsu is
based on. Thus Hakko-Ryu can be considered a modern form of a traditional art.
In look and practice it is very traditional compared to Judo or BJJ.</div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 36pt;">
I do not claim to be an expert
just a dedicated student. There will be times when I make mistakes, but we all
have to learn from our mistakes. So whether you are a Jujutsuka on your own
Jujutsu journey or are just interested in martial arts I hope this blog will
inform and inspire you.</div>Ewen Ebsworthhttp://www.blogger.com/profile/01145814412542072695noreply@blogger.com0