I show the technique Irimi-Nage, and everyone watches the technique. They say to themselves: ‘That’s Irimi-Nage“, look away again immediately, fail to see what I’m doing differently, and then they practise the technique just as they have always done…
– – – recorded by Hirokazu Kobayashi Shihan, reported by Juergen Rohrmann Sensei, Aikido, p. 59
So enter without hesitating! Your adversary found nothing in the face of your “tai-sabaki“, and he was immediately unbalanced by the withdrawal of your body. His malevolent intentions in your respect immediately became inoperable, and his confidence and physical means evaporated.
At this precise instant, your adversary lost every thought: he became weak, it’s the moment of true aiki activity: your spirit full of ki, of cosmic force correctly seized and concentrated, will become irresistible and totally effective, having obtained with your circular (spiral) avoiding movement a good physical basis, you can easily control your adversary, who is empty of any aggressive thought, and who has lost in this same passage of time his own balance of his body…
He will then try to stand up again. It is your part to not derail this attempt while [at the same time] leading him towards the ground where you can control him implacably.
In aiki, to direct is to cause to fall, but to cause to fall is also to direct!
When you become strong in aiki, you will get used to filling your adversary’s weak point even before he does so himself, and in this way you apply technique to his weak point.
In the presence of the enemy, forget who you are, and have no fear for the defence of your body. Only then can your prof9und “self” be fully realized, and you will become your adversary. And if you truly become them, you will be able to “visualize” their aggressive move, even before they themself have begun it.
I’ve found it to be the case that, for many of the aikido greats, their first books are their best books – or at least the most interesting, because the most marked by O’Sensei’s thinking. We find Nidai Doshu writing: “There is little difference between the movements of Aikido and those of Japanese swordsmanship…” and talking about “the Realm of No- Self,” and about entering into shikaku. 1) Koichi Tohei Shihan’s 1960 Aikido the Arts ofSelf-Defence has introductory sections on ‘Aikido and Nature’ and ‘The Spirit of Loving Protection for All Nature’ and covers 50 techniques – the same number as Budo. As Ellis Amdur points out, 2) the earlier editions of Ki in Daily Life include a – presumably – Omoto-kyo breathing exercise, which is cut from later editions. Morihiro Saito Shihan’s
wonderful Traditional Aikido series is not only a fascinating window into, we may guess, what tanren and suburi O’Sensei had him do – and in what order – but the Japanese text of, at any rate, the first volume, is written from a point of view where ki-flow and ki-connection are primary, and the physical movement is embedded in the flow of the ki.
Nevertheless it was a surprise, recently, to re-read in Issue 2 of Aiki News (May, 1974), in the editorial: “The essence of O’Sensei’s genius was his ability to “tune-in” to the intent of the attacker at extraordinarily subtle levels. This hyperawareness enabled him to gather “advance information” regarding the nature and timing of the attack…”
..by combining a certain state of mind and rhythm with focused power, what you get is kokyu power.
What I mean precisely by “state of mind” is that you have to achieve a state of emptiness, or nothingness….then you will start to have complete faith in yourself and you will achieve a state of serenity.
Once this happens, you will be able to read the movements of your opponent’s mind. You won’t perceive how he is going to advance in your head, you’ll sense it in your skin. It will be as if the so-called “mind’s eye” or sixth sense is at work.