By Akira Tohei Shihan - Excerpts from a series of Q&A sessions held in the ‘90s. Questions by MAC students with answers provided by Sensei.
© 1994 - 2004 MIDWEST AIKIDO CENTER

PAGE 2

How can we relax better while waiting for class to start?
Empty your mind of outside distractions by breathing slowly, deeply, quietly. As you are emptying your self, become aware of the atmosphere of the dojo and be open and receptive to the teachings of O-Sensei.

Is a balanced mind and a forgiving spirit required to practice Aikido?
Agatsu is all important.
If someone is upset or angry, they do not have neutral feelings, and it is as if a gate is closed. With this sort of attitude, one is not receptive to any teachings. A student needs to be ready and open in order to learn.

Are there exercises we can work on when we are away from the dojo that would help us become centered?
All the exercises we do in class can be done at home. To get the most out of them, you must make sure that you have the proper frame of mind and are doing the exercises with care and attention.

How should we address senior students?
Since everyone is a dojo member, call them by name regardless of rank. You can address senior members as "sempai" if you wish, especially if they are teaching class. (You would not call them "sensei" even in a teaching situation.)

What are proper questions for sempai? How do we talk to them?
You should feel free to ask sempai whatever you don't understand. If they do not know the answer, they should be willing to find out. The role of sempai is to help new members by showing, not teaching.

What if sempai is asked a technical question?
Answer in your best judgment. If your answer is challenged, your response should be that there are many ways to perform a technique. A dojo is not a school, however. It is a place where people come to pursue the same path. If a member challenges what is being learned, they are no longer members. I would like the yudansha to think beyond the technique -- to get to the essence of the technique. Anyone can go through the motions, like a robot. But in order to understand why a technique works or where the movements fit in, this takes a lot of hard work and training. And this learning is done by working with a partner on the mat, not from watching videos or reading books.

At what level should you begin helping and teaching others?
Helping is not teaching -- be very clear about this. Students' roles are not to teach, but to help their fellow students.

Is it easier to learn by watching or being told how to do something?
Experience is the best teacher.

Then should sempai say nothing when practicing, only demonstrate?
Yes, a verbal explanation is not the best. There are times when it is necessary, but it should not be the first impulse. If you talk too much, you are not a teacher, not a sempai. Students mistakenly try to understand something with their heads rather than allowing their bodies to experience and learn it. One aspect of practice is to help purify your heart. This is done by action, not by words. Helping others and cleaning the dojo is an integral part of this process.

Is cleaning the dojo then equal to practice?
Cleaning is the first step in your practice and, therefore, not limited to just sweeping after class. Whenever you are cleaning the dojo, this is an extension of your training. This is why it should be done in silence with no laughing or joking among students. You must be attentive to what you are doing, and there should be no talking, for example when sweeping the mat after class.

What do you consider a serious student? How can a student of low rank give back to the dojo?
The first thing is to be willing to clean the dojo and to perform menial tasks asked of you. This is an extension of your training. Later on, you can help other beginners by passing on what you have learned -- but you must be very cautious that what you are passing on is a true teaching, not hearsay or something you may have learned incorrectly.

How can a student get over being afraid of getting hurt during practice?
Students need to understand ukemi and to keep practicing at their own pace. Let your partner know that you are apprehensive so the two of you can work in harmony with each other. Another important point is to let your "body" do Aikido rather than your "head". Don't think too much -- allow your body to learn the movements.

What state of mind and body position make up a proper Aikido stance?
If you are in a correct stance or kamae, there is no "thought". The term kamae means not only posture, but attitude. Only beginners would have to actually "think" about body position or how to stand in hanmi. As you progress in training, you should find yourself assuming proper kamae quite naturally and automatically.

What should uke do after back ukemi to make it more safe?
Back ukemi is used more for practice at slower speeds. When the pace is faster, front ukemi is preferable. After front ukemi you roll to your feet and you are in hanmi.

What is uke's responsibility?
The foremost responsibility of uke is to harmonize with nage's movements. This requires the state of mind called mushin or to be ego-less. The role of uke is not to "take ukemi" but to be thrown -- I cannot emphasize this enough. In Japanese, the saying is that one should enjoy throwing and enjoy being thrown. This does not say "take ukemi" -- it says "be thrown". There are students who ask to have ukemi practice sessions in order to learn how to take what they consider great-looking falls. But remember that Aikido is not an acrobatic or gymnastic performance. Aikido is moving in harmony with a partner, uke reacting in response to nage's throw. Sometimes I think students are taking the falls on their own rather than letting themselves be guided by nage. They swing their legs high and make sweeping arcs, much like a performer on stage. This is the ego in motion. Those who have been thrown by O-Sensei can never forget the feeling and the wonder at ending up on the floor without knowing how they got there. Not for an instant could one worry about looking good while "taking ukemi", for there was a complete giving over of the self, of mushin. We need to get back to the basics. When practicing with a partner, strive to become one and to harmonize with each other's movements. Students should not be throwing themselves, which is what happens when they do not allow themselves to be led by nage. Without a partner, there is no Aikido.

How does Masakatsu, Agatsu, Katsuhayahi pertain to ukemi?
In Aikido, ukemi cannot be discussed on its own. Nage and uke are an inseparable concept, and each cannot be defined without the other. But in order to answer this question, I would say that perhaps Masakatsu is what mostly defines proper ukemi in that uke must make the correct moves appropriate to the situation. Now, what does appropriate mean? Simply stated, this is what was emphasized in the above question about uke's responsibility -- Uke responds correctly to nage's movements, taking into consideration the size, speed, skill level, and intentions of nage. It seems to follow then that if uke can forget the ego "self" and quell the desire to take a fall rather than being thrown, and instead be able to move in harmony with nage, this is practicing Agatsu. Finally, Katsuhayahi comes naturally after being thrown by other people thousands and thousands and thousands of times, not from "practicing ukemi".

If we should be happy when throwing and when being thrown, is this the same as "heijoshin" which means not having any emotion?
First of all, the saying does not mean "happy" as much as "to enjoy" throwing and being thrown. The idea is to have a good feeling about throwing and being thrown, and this does not necessarily translate to being happy. Also, "heijoshin" does not mean without emotion, but a state of normal emotion, how you are usually and naturally feeling. We are sentient beings, not robots. We need to simply be in our ordinariness.