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By Dr. Paul Williams, PT, DPT It’s a double-edged sword to talk about internal training. Many martial artists find themselves at two ends of a spectrum. At one end, keyboard warriors accuse this practice as classic “bullshido” and dismissively point to videos of supposed martial art masters getting trounced by street fighters when their ki projection fails to thwart their attacker. At the other end, are those who see internal training as a mystical phenomenon that should be spoken of in metaphysical terms like Chi, Ki, or Prana. Some even claim to be the only progenitors of a secret internal training. According to them, no one should teach or talk about it other than those that have either used it in the streets or dedicated decades of their lives to its practice, perhaps in a remote cave somewhere. My personal journey in internal training began with two decades of back pain and a lot of failure with every somatic practice and therapy one could imagine. At the end of a long journey, I found no better modality in reconnecting my mind back to my body than internal training. Practices like Nei Gong in Tai Chi, Nairiki in Shindo Yoshin Ryu, and Hoa Newens Sensei’s Kihon Kunren for Aikido have given my life back to me. As a physical therapist, this has been a shocking and revealing discovery. One that I am still processing to this day. I had many questions as to why these practices worked and continue to do so where other methods like physical therapy and Yoga failed me. Why did they work for some people but not me? The answer likely lies in the way I practiced them rather than the modality itself. After researching fascia for this series, I found that internal training is any exercise or a series of exercises that will facilitate and develop improvements in fascia’s sensitivity and acuity for interoception, proprioception, and exteroception. If we have a practice that works on all three of these facets of the somatosensory system and its largest sensory organ, then I believe any somatic modality can have equal effects in healing and improved mobility. What is Interoception? “Interoception is an umbrella term for the phenomenological experience of what is going on in the body. This experience is constructed by the central nervous system, based on all available information and influenced by past experiences, as well as predictive guesses about possible future scenarios. [1]” –Robert Schleip As mentioned before in this series, there are more sensory nerve receptors in our fascia than in our muscle tissues or skin making it our richest sensory organ [2]. It also covers more real estate than our skin since it is found just under the skin and dives deep into our body’s connective tissues, viscera, and bone. Interoception is an umbrella term for experiencing and understanding what is going on inside the body which is brought to our awareness through unmyelinated free nerve endings sent from the viscera and intramuscular connective tissues to the insular cortex of the brain. The anterior insular cortex (the emotional processing center of our brain) intimately connects sensations to our emotional state of mind and past experiences. It also greatly affects our autonomic system by triggering our amygdala. This system determines either our flight or fight reaction (sympathetic system) or our rest and digest response (parasympathetic system) [1]. The mid and posterior insular cortex is involved in bodily awareness and has a shared role in somatosensory processing [3]. Interoceptive signals from the body are linked with sensations like warmth, nausea, hunger, heartbeat, taste, pain, soreness, effort, sexual arousal, heaviness, and lightness. Internal training can increase our awareness of these sensations along with emotions like sadness, depression, anxiety, well-being, joy, and ease [1]. Unfortunately, past traumas that can cause stress, pain, and self-numbing behavior can bring about disruption or pathology of our interoception which can result in psychosomatic and somato-emotional disorders such as depression, anxiety, PTSD, chronic fatigue syndrome, fibromyalgia, alexithymia, and anorexia to name a few. Therefore, now that we know the interoceptive pathways it stands to reason and confirmed in recent research that internal training can have a positive impact on our psychophysiological health [4]. We just need to know how to access them which will be covered later. What is proprioception? Our experience of proprioception starts from nerve endings called mechanoreceptors found in our fascia, connective tissue, muscles, joints, bones, and skin. These receptors send signals to the primary somatosensory cortex of the brain after being stimulated by pressure from squeezing, stretching, or compressing [5]. These aspects of the brain regulate muscle tone, posture, and locomotion. Dysfunctions of proprioception can lead to chronic low back pain, ataxia, complex regional pain disorder, and attention deficit hyperactive disorder [4]. One of my favorite things to do when trying to understand how our neurophysiology works is to look at pathologies. The more extreme the better! In my research, there was none more severe and interesting than the case study of Ian Waterman. [6] At 19 years old, Ian worked as a butcher in England and sustained an infection from a laceration. After suffering from a fever, he began to lose all sensation in his body. In the hospital he couldn’t even feel the bed beneath him as if floating on a cloud. It is believed that he suffered an autoimmune response which destroyed all sensory nerves below his neck. He did not know where his body was in space consciously or unconsciously. Therefore, his proprioception ceased to exist. Of course, doctors believed he would spend the rest of his life in a wheelchair. But to their amazement, Ian was able to recover the functional use of his body through determination and mental imagery. It started with him imagining bringing himself upright in bed, and then moved on to planning each and every step with his gait. Depending heavily on his vision both inner and outer, Ian was able to regain a somewhat normal life. This case study highlights two important things: the essential nature of proprioception to everyday life (understanding where our body is in space), and the other is the significance of using mental imagery for internal training. The later I will go into greater detail when discussing internal training practices. What is Exteroception? Exteroception is described as the five senses of your somatosensory system such as seeing, hearing, tasting, and touching in relation to outside stimulus. This concept is not written much about in recent scientific literature related to fascia, but it is studied in older perception and psychophysics literature in relation to muscle. Therefore, exteroception is a very important aspect of fascia. Perhaps more so than muscle with what we now know about the number of free nerve endings found in fascia. Imagine yourself holding a bokken or sword. If you’re a new student, it may exteroceptively feel very foreign to you in your hands. If you have practiced for a few years, some of you may feel as though you can feel the weapon as an extension of yourself. The integration may be so strong that it feels like a part of your upper extremity. If you have practiced for many years, it may even feel like an extension of your center. This leveling up of integration and perception can be described as expropioception as coined by Lee in 1978 [7]. With years of practice of internal and external martial arts with a partner or a weapon, we become more sensitized to our own bodily state and that of the other through haptic feedback. For example, when performing Aikido techniques or in weapons training, I am getting feedback from my partner or the weight of the weapon via dynamic touch. This dynamic touch utilizes the tensile states of my fascia as the tissues and the mechanoreceptors in them undertake deformation during partner practices or weapons training. This biofeedback allows me to know where my partner or weapon are in space dynamically. Recap All three of these somatosensory systems represent different layers of internal training which ought to be focused on in any movement system whether it be Yoga, Aikido, or any other therapeutic modality. Without attention to these systems, the inherent health and martial benefits will not come to fruition. Great martial art teachers like Ellis Amdur Sensei and Hoa Newens Sensei have explained very clearly that Aikido training is missing an essential element which involves internal work. This kind of training however was not lost with Koryu martial arts such as Takamuraha Shindo Yoshin Ryu. A Japanese martial art heavily influenced by Chinese martial arts, TSYR has maintained an internal training program called Nairiki [8]. “Physiologists have only recently started to study internal tactile sensitivity or interoception (awareness of internal status of one's body) as an adjunct to proprioception (unconscious perception of movement and spatial orientation arising from internal stimuli detected by nerves within the body and semicircular canals of the inner ear) and nociception (response of sensory nervous systems response to harmful or potentially harmful stimuli). This nascent field of science is confirming the validity of the centuries old practice of nairiki [8].” -Tobin Threadgill Sensei I’m blown away at Threadgill Sensei’s apt description and scientific understanding of why the Nairiki benefits his students to be better at TSYR’s curriculum. I highly recommend his book, Shindo Yoshin Ryu / History and Technique, for anyone interested in this jujitsu’s history and method. Even if no internal secrets are given in the book, it’s a gem of information and some examples of Nairiki are provided. As a member of the Kai but only a beginner without rank, I won’t go into aspects of TSYR’s Nairiki. However, my practice in TSYR and my extensive experience in Tai Chi, Aikido, and Hoa Newens Sensei’s Kihon Kunren have revealed to me the obvious connection between them. In the next portion, we will focus on three internal training methods that I practice with more familiarity and how they include interoception, proprioception, and exteroception. Interoceptive Internal Training Methods “What I gained immediately from each day of standing was a concrete way to actually go inside myself and find out how my body and chi worked from the inside out. In the internal martial arts, all movement begins from deep inside the body and works outwards toward the skin. The object is to completely fuse the inside and outside [9].” - Bruce Frantzis “A connected body offers the advantages of being flexible and truly unified when required to move. The total amount of strength in a body is available for action at any time when this state is realized. Different muscles attempt to generate power independently of other supporting structures in an unconnected body. The most misunderstood of these structures is the muscle fasciae [8].” -Tobin Threadgill Sensei Simply put above, internal training involves mindfully and physically integrating parts of the body into a whole to use our structures and muscles in concert with each other. Interoceptive training involves consciously tapping into our body’s communication system, which involves our fascia, to use only the muscle required to move. Threadgill Sensei rightly points out this results in one being in a ready state for movement. “Standing meditation is the quickest and easiest way of mastering this vital internal aspect of Tai Chi. Nearly all the great Tai Chi masters acknowledge standing meditation as a major factor in their attainment of high levels of skill [10].” - Chia The most important aspect of interoceptive internal training in martial arts is developing a standing practice. I’m emphasizing standing because if you perform an internal practice lying down or seated in a chair, you won’t benefit from strengthening your lower extremities, nor will you realign your torso properly with gravity. Thus, you’ll lack the ability to use only the muscles needed for a balanced upright static posture that will eventually translate into more efficient, powerful, and dynamic movement. Below is a insightful illustration by Anthony Chung of the progressive stages of standing and their benefits in balance, strength, alignment, and chi flow. The following is an example of standing interoceptive training called Releasing the Energy Gates of the Body as taught in Wu Tai Chi: [11]
“Qi is, quite simply, the translator of information between the mind and the body. It is the carrier of ‘data’ from the mind through into the physical tissues via the channel system and, in return, it draws information back from the body into the mind [12].” -Damo Mitchell Without getting into the weeds on what Qi or Ki are, I’d like to offer this simple yet elegant definition above by Damo Mitchell that doesn’t rely on any metaphysics or bro science. Qi can simply be described as not just energy but also as “conscious information” received from the body’s fascial system, often called the Huang in Chinese medicine. As we start to experience this dissolving, we are developing our Qi and our ability to listen into our bodies which is a concept in Nei Gong called Qi Ting [12]. “When you reach the level of ‘listening with your chi’, your awareness will begin to merge with the various flows and pulses of your energy system. It is at this stage that your mind will begin to fully merge and absorb itself into every little nook and cranny of the body. The more open the channels and the more active the Huang, the more space your awareness can reach into. It is here, at this stage, that your mind will begin to melt with your body and flow like a fluid through your entire bodily system.” [12] – Damo Mitchell Listening and paying attention can potentially improve our brain’s map of our body as well [13]. Above is what’s called a cortical homunculus, which was originally a model of how our anatomy is represented in our primary somatosensory cortex of the brain. Specifically, the homunculus had a front and back area in the parietal lobes of the brain. The anterior precentral gyrus controls motor function and the posterior postcentral gyrus receives somatosensory information from the body. Now we know there is greater distribution of sensory and motor function in the brain that includes but not limited to the insular cortex [14]. As you can see above, the mouth, nose, and hands have more representation in our brain than the foot or trunk. Not all models are the same and thanks to neuroplasticity our synaptic real estate can increase our body’s topographical representation if we simply pay attention and listen to our inner and outer landscapes [15]. As we say in neuro rehab, the neurons that fire together wire together. “If a person sees something and wants to acquire or move toward the object of their intentions (be it concrete or mental) that person mobilizes the “I” (pronounced yee), and after an infinitesimal gap moves into action [9].” - Bruce Frantzis My patients that suffer from a stroke or brain injury often have damage to the neurons of their motor and somatosensory cortex. As a therapeutic modality, I use mental imagery along with constraint induced movement therapy methods to wire new neuronal connections together [16] [17]. For example, I was working with a woman in her 50’s that sustained severe left hemiparesis due to a stroke. I restricted use of her intact side and had her use her intention, otherwise known in Tai Chi as “Yi” or “I”, to move her left paralytic hand by imagining that it was moving to her will to pick up an object. Miraculously, weeks after the stroke her fingers twitched and began to flex and extend. This improvement continued as we used less imagination and more intention and feeling into her arm with wrist movement, rotation of the forearm, and eventually some functional use of her upper extremity. Yi is an incredibly powerful tool in our internal training. The necessity to move her left arm created the intention needed to stimulate neuroplastic changes in the brain and restore function where there was none. Understanding the fascia as a communication network is vital to interoceptive internal training. There is a rich internal landscape available to us if we train our brain to listen daily. However, fascia’s innate ability to communicate our inner world to us has been greatly abandoned in our society because we’ve lost our ability to listen and utilize our intent properly. Who can blame us?! We live in a sick culture. With social media’s 24/7 entertainment at our fingertips, its propensity to divide us, and the collective trauma of having gone through a global pandemic, it is no surprise that we have seen a sizable uptick in mental illness. Thankfully, these practices have survived for thousands of years and can greatly help us with symptoms of interoceptive dysfunction as mentioned before. “Inner dissolving is the major meditation access point for resolving emotional difficulties, such as unworkable attitudes, dysfunction, temporary or lifelong negative patterns, or lack of perseverance when confronted with situations that are hard to handle emotionally.” [9] – Bruce Frantzis Studies have shown that internal training methods like Mindful Awareness in Body-oriented Therapy that works on interoceptive awareness have been found to be incredibly favorable in improving bodily dissociation, PTSD symptoms, sexual difficulties, drug use disorders, emotional regulation, and pain management [17]. In addition, Tai Chi and Qigong used as an intervention in studies have been found to improve stress management, increase self-efficacy, renew social skills, strengthen sensory acuity, support mood regulation, decrease depression and anxiety [18]. All these benefits are a result of interoception’s role in internal training and capacity to affect our biopsychosocial lives in a positive way. However, internal training can potentially have negative effects as well. “This is not to say that regaining interoception isn't potentially upsetting. What happens when a newly accessed feeling in your chest is experienced as rage, or fear, or anxiety?” [19] – Dr. Kolk Before starting any internal training, one should be aware of potential pitfalls. In Dr. Bessel A. van der Kolk’s book, The Body Keeps the Score, he discusses a study on the efficacy of Yoga in improving interoception and its benefits for victims of trauma [19]. However, there can be some unintended consequences. In the first Yoga study he conducted, only 50% of the subjects completed the course. According to the patients that left, they discovered that they had found the program to be too intense. In other words, their interoceptive input had been so dulled by substance abuse or blocked completely via disassociation that using a practice like Yoga caused intense panic or even flashbacks of their past traumas. As a result, they decided in the next study to go much slower. This approach led to only one out of thirty-four participants dropping out. For this reason, I would recommend finding a qualified internal teacher if you desire to improve your martial ability or just become more connected in mind, body, and spirit. Furthermore, before starting an internal practice, it may be a good idea to understand where your interoceptive acuity lies on a spectrum and perhaps seek out your mental health provider to identify any triggers that can potentially arise in internal training. If you’d like to test your own interoceptive ability, then follow these steps created by neuroscientist Hugh Critchley [6]. All you have to do is follow your own heartbeat. Critchley found that if subjects could accurately feel and count their heart rate, then they could also score higher on other interoception tests.
Proprioceptive Internal Training Methods “It is the architecture of fascial connective tissue in relation to the muscular tissue components and skeletal elements that plays a major role in the coding of the proprioceptive information that is provided.” [5]- Jaap van der Wal If the prerequisite for interoceptive internal training is stillness, then the obvious requirement for proprioceptive internal training would be movement. To be more specific, it would be movement with intention and focus solely on one’s body and structure. This would involve solo training methods like Yoga, Nairiki, Tai Chi, Qi Gong, or the Kihon Kunren. At the beginning of the Kihon Kunren, interoceptive training would fall into the category of feeling inward into the body with a Nei Gong practice involving inner dissolving. Proprioceptive internal training of the Kihon Kunren encompasses the rest of the solo exercises where one moves through the sequence of waking up the central axis, connecting the central axis to the limbs, and then utilizing aikido movements via stances and transitions through several stages. Above we see the Kihon Kunren’s solo practice of transitioning from a static stance to dynamic movement. In transition from picture 1 to 2, I am rotating my central axis and stretching out my arm from a hamni (half body) position to a hitoemi (single body) position for several repetitions. This static practice allows one to feel how the central axis is the prime mover of their extremities. The transition from 2 to 3 involves springing forward from hitoemi and rotating from left stance to right hamni. As you can see, in picture 3 I’ve stepped forward and turned with my left arm inwardly pushing my left hand into my opposite shoulder as I would for iriminage. Performing this technique alone allows for one to feel their body in terms of proper body mechanics and balance without the disruption of a partner. This makes it purely a proprioceptive training method. I am feeling the extension originate from my central axis, opening to extend out into the extremities, and then closing to return back to the central axis again. “This was considered to be a secret technique to escape from multiple attackers. The other name for this is Yamabiko-no Michi, the path of an echo. As you extend your Ki, the Ki of your opponent will return to you like an echo. However, you do not receive your opponent's Ki, because you have instantly moved past him to his rear.” [20]- Saito Morihiro This opening and closing movement is rarely seen or understood in aikido but was a staple movement by O-Sensei and Saito Sensei for techniques that involve irimi (entering). If one pays close attention to video of their movements, they can see this extension outward before entering and transitioning between hitoemi and hamni. Exteroceptive Internal Training Methods Exteroceptive internal training will always involve biofeedback from an outside stimulus. In martial arts, it is typically in the form of partnered kata, push hands, sparring, or weapons work. In the example above, I am responding to my uke’s shomenuchi (overhead strike) attack. I need to respond to timing, distance, and his weight as I blend with his attack and push his neck toward my shoulder. This haptic feedback from my partner requires constant adjustments internally. To maintain balance, I use the learned interoceptive understanding of where my center of balance has shifted inside my body and the amalgamation of my statesthesia (joint position sense) and kinaesthesia (dynamic movement sense) which make up that state of my proprioception. All of this has been developed and refined in the solo practices of the Kihon Kunren and now integrated into taijitsu. I have written about how constructive resistance training can improve muscle and tendon strength and the same goes for fascia as mentioned in part two of this series. The goal of internal work is to integrate the sum of all parts of the body into a whole. However, without pressure testing or resistance training how can one truly know their body is integrated? This leads me to the practice of katai (hard) training. Without it, we have no means of understanding how to use the body in an efficient way against outside forces. This is especially true in Aikido. “If uke trains in the spirit of koryu, providing the information through his or her movement to make nage stronger, then the powerful grab that I described earlier in regards to the Sagawa and Iwama dojos should not merely be a lockdown of muscle. One is not “soft”, in the usual sense; rather, one uses a kind of relaxation that allows one to be “connected”, using one's entire body as a single integrated, flexible unit, no matter what position or posture one may be in. A skillful uke should use his/her own body to gauge if the incoming feedback of nage is on point or not- within the aiki paradigm [21].” -Ellis Amdur As mentioned by Amdur Sensei, ukemi (receiving a technique) in katai training must have a certain softness or relaxed quality [21]. Absent of this, our fascia cannot properly communicate to our mind the adjustments needed in the face of receiving a technique. This concept is mentioned ad nauseam in Taoist martial arts like Tai Chi. For example, when presented with yang energy from an opponent, one must absorb into yin. One must also find the balance between these energies within themselves as uke. That way one always has the option of reversal, kaeshiwaza. An option not available if uke throws themselves or is too rigid in their attack. “Ukemi includes a sophisticated training of the body, so that force can be channeled within it. Kaeshiwaza is not simply the ability to position oneself at the best angle to neutralize the attack of nage. One changes the angles within one’s body and further, strengthens one’s body and trains one’s nervous system in particular ways, so that one can direct incoming force and leverage with a combination of body and will. All of this requires specialized practice [21].” -Elllis Amdur Kaeshiwaza training, according to Amdur Sensei, is the highest form of ukemi [21]. It requires one to stay with the technique all the way to the end without jumping ahead. Although not well understood or practiced as much in the Aikido world today, this exteroceptive approach to internal training is incredibly important. It develops sensitivity, strength, pliability, grounding, and an internal awareness as to where one's center of balance is located all times. This is a prerequisite for being able to reverse a technique at any moment. 1st Bokken Suburi “They all stated Saito was adamant that O-Sensei said everything one needed for developing aiki is in the suburi, which one should practice daily.” [22] -John Driscoll
This quote was in reference to discussions with those closest to Saito Sensei regarding the topic of internal training. After many years of practicing Aiki-Ken, I can see the wisdom in this statement. In weapons training we are working with a more consistent form of biofeedback. Our partner can change the direction, resistance, and intensity of the attack but with suburi training we are working with relatively constant variables. The only thing we must contend with is the weight of the weapon and its leverage away from our central axis. This forges our body’s ability to deal with the perturbations of the strike and strengthens our central axis to maintain equilibrium. The most difficult phase of the first bokken suburi is not the strike itself but ending the strike with proper structure. In Aiki-Ken, one must be able to stop the bokken parallel to the ground by anchoring our central axis into the ground and rolling in our wrists (shiburi) creating a door stop for our weapon. Most beginners will look like picture 4b due to their lack of exteroceptive acuity and structural integrity. After years of diligent practice, we should look more like picture 4a. Conclusion As mentioned before, my internal training journey began after more than 20 years of lower back pain. Studies have shown that people with chronic low back pain have a disruptive body image with decreased tactile and proprioceptive acuity in their lower back [23]. As shown in fMRI research, chronic pain and cortical reorganization in the somatosensory and insular cortex contributed to me feeling more pain and have less understanding as to where my back was in space [24] [13]. I believe that if it wasn’t for Nei Gong’s interoceptive internal training and its effects on interoceptive acuity then I would still be in constant pain. Anecdotally, there have been others in our Tai Chi class that have benefited from such practice. Given the success of recent research with modern approaches in interoceptive training, I would love to see some research on the efficacy of this ancient modality since it was so vital to my recovery. There has been much debate on the future of Aikido. Where should it go? Does the training need an overhaul? Of what use is it to society? As mentioned before, there are a myriad of problems other than back pain that arise when we are not interoceptively and proprioceptively connected to our bodies. I believe that Aikido has something special to offer the world if more focus is placed on interoceptive internal training. It has the potential to be a complete health system needed desperately for a very sick society. One that benefits all health aspects of life such as: mental health, physical fitness, spiritual well-being, and a healthy social life. Yet, Aikido needs a guiding light for this internal practice. One that is tailor made for its movements and unique stances. Many have gone outside of Aikido as I have to acquire that missing link via Tai Chi, Koryu, or Yoga. Up till now, that outsourcing was necessary but no longer. After several decades of Tai Chi and over fifty years of Aikido practice and teaching, Hoa Newens Shihan has made the principles found in most internal training methods accessible in his Kihon Kunren. At the first part of his series, standing Nei Gong is utilized to awaken interoceptive awareness back into our body before any movement is initiated. As the training progresses, each static exercise advances proprioceptively from the central axis to the extremities, and then finally away from static toward dynamic movement involving techniques found in Aikido. After the solo work, we can apply exteroceptive training in our partnered Aikido practice of weapons and taijitsu. This structured approach assures the implementation of all aspects of internal training for improved health and well-being which includes fascia’s somatosensory system. Bibliography [1] J. C. a. H. J. Robert Schleip, "Interoception: A New Correlate for Intricate Connections Between Fascial Receptors, Emotion, and Self-Awareness," in Fascia: The Tensional Network of the Human Body, London, Elsevier, 2022, pp. 169-178. [2] R. Schleip, "Fascia as an Organ of Communication," in Fascia: The Tensional Network of the Human Body, London, Elsevier, 2022, pp. 156-159. [3] N. Gogolla, "The insular cortex," Current Biology, vol. 27, no. 12, pp. pp.R580-R586., 2017. [4] R. S. Carla Stecco, "Fascia as Sensory Organ," in Fascia: In Sport and Movement, London, Handspring Publishing, 2021, pp. 169-179. [5] J. v. d. Wal, "Proprioception," in Fascia: The Tensional Network of the Human Body, London, Elsevier, 2022, pp. 160-168. [6] D. Lesondak, Fascia: What It Is and Why It Matters, London: Handspring, 2023. [7] C. C. P. a. a. C. C. a. M. T. Turvey, " Exteroception and exproprioception by dynamic touch are different functions of the inertia tensor," Perception & Psychophysics, pp. 1191-1202, 1996. [8] T. T. a. S. Ohgami, Shindo Yoshin Ryu: History and Technique, Evergreen: New Willow Press, 2019. [9] B. Frantzis, The Power of Internal Martial Arts and Chi: Combat and Energy Secrets of Ba Gua, Tai Chi, and Hsing-I, Fair fax: Energy Arts Inc., 2007. [10] M. C. a. J. Li, The Inner Structure of Tai Chi, Huntington: Healing Toa Books, 1996. [11] B. Frantzis, Opening the Energy Gates of your Body: Qigong for Lifelong Health, Fairfax: Energy Arts, Inc., 2006. [12] D. Mitchell, A Comprehensive Guide to Daoist Nei Gong, London: Singning Dragon, 2018. [13] M. G. Lotze M, "Role of distorted body image in pain," Curr Rheumatol Rep, vol. 9, p. 488–496, 2007. [14] Y. L. S. A. Noam Saadon-Grosman, "The ‘creatures’ of the human cortical somatosensory system," Brain Communications, vol. 2, no. 1, 2020. [15] C. P. A. F. L. CE ́ LIA RUFFINO, " NEURAL PLASTICITY DURING MOTOR LEARNING WITH MOTOR IMAGERY PRACTICE: REVIEW AND PERSPECTIVES," Neuroscience, no. 341, pp. 61-78, 2017. [16] M. K. P. Y. L. P. R. C. K. C. P. Adeline Y. Kho, "Meta-analysis on the effect of mental imagery on motor recovery of the hemiplegic upper extremity function," Australian Occupational Therapy Journal, vol. 61, no. 2, pp. 38-48, 2014. [17] C. Price. [Online]. Available: https://www.cmbaware.org/publications/. [18] J. S. M. C. P. M. J. C. C. B. L. Z. P. Albert Yeung M.D. Sc.D., "Qigong and Tai-Chi for Mood Regulation," Focus: The Journal for Life Long Learning in Psychiatry, pp. 40-47 https://focus.psychiatryonline.org/doi/10.1176/appi.focus.20170042, 2018. [19] M. Bessel van der Kolk, The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma, New York : Penguin Group, 2014. [20] M. Saito, Traditional Aikido Vol 1. Basic Techniques, Tokyo: Minato Research and Publishing Company , 1973. [21] E. Amdur, Hidden in Plain Sight, Edgeworks Books, 2000. [22] E. Amdur, 2012. [Online]. Available: https://aikidojournal.com/2012/10/19/a-consideration-of-aikido-practice-within-the-context-of-internal-training-by-ellis-amdur/. [23] G. L. Moseley, "I can’t find it! Distorted body image and tactile dysfunction in patients with chronic back pain," Pain, no. 140, pp. 239-243, 2008. [24] Z. L. C. R. Y. H. L. H. M. A. Hu L, "A. The primary somatosensory cortex and the insula contribute differently to the processing of transient and sustained nociceptive and non-nociceptive somatosensory inputs.," Human Brain Mapping, no. 36, p. 4346–4360, 2015.
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無敵 Muteki, Lessons from Japan The word “muteki” in Japanese means, “no enemy”. It is comprised of two kanji characters: “mu” for emptiness or nothing, and “teki”, for enemy. The term is usually used to describe someone so strong they have no enemies; they are invincible, unrivaled. In the context of Aikido, the concept of muteki relates instead to how we approach our partners and practice. We have no enemies in Aikido. Our partner is not our enemy. I am not your enemy. You are not my enemy. A few years ago when I was on an extended trip to Japan, my training partner at Hombu dojo one morning explained to me the concept of “muteki”, or “no enemy". Now in his 70s, Hiyashi-san first came to Hombu dojo as a teenager, where he saw O’Sensei. He only took a few classes, and didn’t return to training until years later, and has been training there ever since. Hiyashi-san instructed me with three points to consider when practicing Aikido: 1) Muteki. Your partner is not your opponent. Invite them in. 2) Make your mind big - big and open so that it expands outwards. 3) Be like water, flowing. Hiyashi-san was not the only training partner to coach me with these points. Practically every Japanese person I trained with on the far side of the mat* at Hombu, repeated some version of the same messages, to the point that I was beginning to wonder, “Am I really that combative, closed-minded, or hard?” Every dojo, every teacher, has their own approach or interpretation of Aikido. I think it’s important when visiting a dojo to quickly take in feedback and make adjustments to one’s training, not only as a sign of respect to the teachers and senpai, but because we may actually learn something useful and valuable. Over several weeks of training at Hombu I focused on these ideas and found that I was better able to connect with my ukes, and my training became softer and more sensitive. Since that trip to Japan I’ve given more thought to the lessons Hiyashi-san was trying to impress upon me. Your partner is not your opponent. Invite them in. When we first learn Aikido techniques, we learn the mechanics of the techniques. The Uke attacks and the Nage throws the Uke. As nage we place our body in certain positions and move in certain ways to redirect uke’s body and energy. The more skillful we become at Aikido technique, the stronger attack we can handle. From a purely mechanical perspective, our partners can certainly feel like opponents, or “enemy”. They’re attacking us! Our brains amygdala often automatically trigger responses of resistance and fear. We fall into the old paradigm of dominate or be dominated. Our goal in Aikido is to transcend our fear reflexes, to expand our awareness, and to connect. We do Aikido to dissolve what separates us, to shatter what keeps us small. When we train, rather than aggressively or fearfully responding to attacks, invite them in. Connect with ukes before they even move to attack. Hiyashi-san said to me, “I am not your enemy. There is no enemy in Aikido.” Ryuji Sawa Sensei, at his dojo in Setagaya, made a point of telling me directly, “Don’t grab your uke. Grabbing only encourages the uke to resist. Grabbing is fighting. Aikido is NOT fighting. NO fighting.” O’Sensei uchi-deshi Terry Dobson Sensei, in a class a week before he passed away, instructed us, “Don’t DO things to your partner. Stop trying to impose your will on your partner.” These teachers were all saying versions of the same thing, muteki. Once we understand the concept of muteki intellectually, how do we translate it into our physical training? To that end I have found Hiyashi-san’s second and third points to be helpful visualizations during practice. Make your mind big and open, so that it expands outwards. When one is learning Aikido, it’s easy to focus your mind on the point of conflict. For example, in Tai No Henko, when your partner is grabbing your wrist, naturally your focus of attention will be on this point of conflict. But the the more you focus your attention on the point of conflict, the more you resist, and the more you create resistance in your partner. When you expand your awareness, “make your mind big and open”, something magical occurs. Your hardness dissolves, conflict becomes insignificant, and there is now a true opportunity to connect with your partner. When you consciously expand your mind in your own body, you can connect with your central axis, your dantien, and your ki. When you expand your mind to include your partner, a humbling and a letting go of ego can occur, as you connect with the universe that exists in your partner. A synergy of purpose can occur when you expand your mind to include the center and ki of your partner. When you expand your mind to encompass the dojo and everyone in it, not only is training safer because you are more aware of those around you, but there is a further letting go of that which differentiates self, and a deeper connection with all beings. Be like water, flowing. When I did masters swimming years ago my coach instructed me to be like a fish—don’t fight the water when you swim, blend with it, relax into it. If you ever watch exceptional swimmers they practically glide through the water, like fish. In Aikido being like water means to relax and flow. Use only the muscles necessary for the movement you are making. Let ki flow through you like water. To water in a stream, a boulder is not an enemy, it is just something around which to flow. Think of the Aikido techniques as containers, or structures, through which your ki can flow. The more you relax the easier it is for your ki to move through you. The Aikido interpretation of muteki is, of course, not limited to Aikido. Where else in our lives have we mentally constructed enemies? Where else are we hardening, resisting, “othering”? In these places can we connect, soften, let go, or broaden our awareness? Aikido is a path of personal development, so how do we translate our Aikido practice to our daily interaction with the world? To what antagonists can we now realize, "You are not my enemy"? --------------------------------- *If you are unfamiliar, the far side of the mat is typically where the older people at Hombu train. These are people who have been doing Aikido for 30 years, who are more careful with their bodies, who are there almost every day, some of whom take hours by train just to come to the dojo. Ai (Harmony/Balance) Ki (Energy/Life) Do (Way/Path) Aikido was created by Morihei Ueshiba, also known as O’Sensei, a Japanese martial artist, in the early 20th century. Born on December 14, 1883, in Tanabe, Japan, Ueshiba began studying martial arts at a young age, training in various styles, including jujutsu and kenjutsu. The development of Aikido was influenced by Ueshiba’s martial arts background, as well as his spiritual and philosophical beliefs. Ueshiba was deeply influenced by the Omoto-kyo religion, a new religious movement in Japan that incorporated Shinto beliefs and emphasized the pursuit of harmony and enlightenment. In the 1920s and 1930s, Ueshiba continued to refine his martial arts skills and began to formulate his own martial art, which he initially called “Aiki Budo.” The term “Aiki” refers to the principle of blending with and redirecting an opponent’s force rather than opposing it directly. Ueshiba aimed to create a martial art that was not focused on defeating an opponent but rather on neutralizing aggression while protecting both the defender and the attacker from harm. As Ueshiba’s martial art evolved, he changed the name to Aikido in the post-World War II era. “Aikido” can be translated as “the way of harmony with the spirit” or “the way of unifying life energy.” The name reflects the central philosophy of Aikido, which emphasizes blending with and redirecting an opponent’s energy in a harmonious and non-destructive way. Morihei Ueshiba continued to teach and develop Aikido until his death on April 26, 1969. Today, Aikido is practiced worldwide and has various styles and interpretations, but the core principles of harmonizing with an opponent’s energy remain central to its philosophy. I started my martial art training in France with Karate Shotokan method back in the early 70s when I was 18 years old. I was young, in great shape, no pain whatsoever, and felt invincible, as I am sure was the case for many of us at that age. I obtained my brown belt before coming to the United States in 1977. After my arrival I tried to find a martial art dojo first for Karate but unfortunately I could not find what I was really looking for because I was primarily focused on the “Budo” spirit found in many martial art sports. What is Budo. “Budo” is a Japanese term that translates to “martial way” or “martial path.” It encompasses the philosophy and ethical code associated with traditional Japanese martial arts. Budo goes beyond mere physical techniques and emphasizes the development of one’s character, moral virtues, and a holistic approach to personal growth. The concept of Budo incorporates values such as respect, humility, discipline, and self-control. Practitioners are not only focused on improving their physical skills but also on cultivating a strong and virtuous character. The ultimate goal of Budo is not just to prevail in combat or training but also to achieve a harmonious balance of the mind, body, and spirit. These skills were very much the focus of O’Sensei hence Aikido. Various martial arts disciplines, such as Judo, Kendo, Karate, Aikido, incorporate Budo principles into their training methodologies. These arts often have a strong emphasis on Dojo etiquette, and a code of conduct on or off the matt that extends beyond the training and into everyday life. In Budo, the idea is to develop not just effective martial techniques but also to become a better, more balanced individual. It’s important to note that while Budo is deeply rooted in Japanese martial arts traditions, similar philosophies are present in martial arts from other cultures as well. The emphasis on personal development, discipline, and ethical conduct is a common thread in many traditional martial arts around the world. I arrived in Davis in the early 80’s and started Aikido with A.I.D at the age of 50, which is rather late and challenging. On December 7, 2013, I obtained my Shodan rank followed by Nidan on May 25, 2017 and Sandan on December 16, 2023. During that period I experienced many various pains and aches some due to the natural part and signs of aging particularly in the joints area and others because of accidents. However, I ignored the small ones because of my love of Aikido and the important connections it gives me to be on the matt training with my fellow Ukes and Senpais. Some of the various meanings of body pain. Stimulus: Pain often begins with a noxious stimulus, such as physical injury, inflammation, or tissue damage. Nociceptors, specialized nerve endings in the body, detect these stimuli. Transmission: Once nociceptors detect a harmful stimulus, they send electrical signals to the spinal cord through nerve fibers. These signals travel up the spinal cord to the brain. Processing in the Brain: The brain receives and processes these signals in various regions, including the thalamus and the somatosensory cortex. The brain interprets the signals and produces the sensation of pain. Perception: The perception of pain is influenced by various factors, including emotional state, past experiences, cultural background, and individual pain thresholds. This is why different people can perceive the same stimulus differently. Joint pain: Also known as arthralgia, can occur for various reasons and in different parts of the body. It is often a symptom rather than a condition on its own. Here are some common causes of joint pain: Inflammation: Inflammatory conditions such as arthritis (e.g., rheumatoid arthritis, osteoarthritis) can cause pain in the joints. Inflammation can lead to swelling, stiffness, and discomfort. Injury: Trauma or injury to a joint, such as sprains or strains, can cause pain. This can result from accidents, overuse, or repetitive stress on the joint. Infection: Joint pain can also be a result of infections, such as bacterial or viral infections affecting the joints. Autoimmune Diseases: Conditions where the immune system attacks the body’s own tissues, like in rheumatoid arthritis, can lead to joint pain. Degenerative Changes: As people age, the cartilage in joints may wear down, leading to conditions like osteoarthritis, which can cause pain and stiffness. Other Medical Conditions: Various other medical conditions, such as gout or lupus, can also contribute to joint pain. It’s important to note that any serious pain should be evaluated by a healthcare professional to determine the underlying cause and appropriate treatment. Treatment may involve medications, physical therapy, lifestyle changes, or, in some cases, surgical intervention. My Aikido journey to Sandan. During my Aikido training from age 50 to 70, I experienced most if not many of these different pains and aches and I ignored them because I assumed they were temporary. My belief was that as long as I kept my body moving and in shape these pains will go away. That was my mistake to assume they will. The one thing I totally underestimated was the age factor. After over twenty years of martial practice, I now realize that my journey was with a great level of physical challenges to say the least. My disregard for the minor and debilitating pains I experienced was my responsibility and I should have listen to my body more closely. However, I do not regret one second of all my years of Aikido training with the “Aikido Institute of Davis”. Frankly, Aikido is perfect for me because it can be done at any age any anyone young or old. I could not find a better practice and dojo than the one I am currently training with including all the wonderful members from Sensei to Senpais, and Kohais. All of you are part of my Aikido family. My final thoughts, personal views, and recommendations. A. Always listen to your body and take any serious pain seriously on and off the matt. B. Be mindful towards your physical limitations for any techniques or sports your body is not ready to do that could worsen the pain. C. Care for your body and rest if necessary regardless of how much time one may have to stay off the matt. It is your body, you only have one, and no one else knows it better than yourself. D. Defensive techniques such as those we carefully practice in Aikido are good for the body and for the mind and I encourage anyone to give it a try by signing up for the new four classes introductory course starting in March 2024. I would like to thank my Aikido family for your generous love, friendship, training, and being part of my Aikido journey. Guy Michelier 12/2023 12/23/2023 0 Comments Hannah Miller - Nidan Essay 12/17/2023If I had to pick a theme for my Aikido journey thus far it would be “taking up space”. Take up space. Be loud. Extend. I have been challenged to grow in these areas over and over again during my time practicing aikido. It is something that I am still working on and, in fact, was reminded of just the other day! Lately though, I have also started to explore what it means to take up space without overusing physical strength. While I have only just begun to pay attention to this, there are two techniques that I have been focusing on recently; a finishing bokken strike and morotedori kokyuho. Both of these simultaneously require strength, relaxation and extension. There is a moment at the end of every kumitachi where the defender ultimately gains the upper hand and delivers a decisive blow to the attacker. I have been working on my execution of this final strike. In addition to landing the bokken closer to your partner’s wrist than usual, to show that you have “cut” it, this move also usually involves striking down with more force and a loud kiai for a strong finish. While extending outwards, it is also necessary to extend downwards (which is something that I struggle with). I suppose that this is the same skill that allows one to hit a tanren without their bokken bouncing back up. Then, in addition to all of this, you must complete this powerful move while remaining relaxed. This seems to be a bit easier when striking air with a bokken or jo because you have the benefit of gravity, a heavy wooden weapon and no resistance. But during a partner practice, I find it more difficult to take the strength out of my forearms when pressing against my partner’s weapon. In the same way, morotedori kokyuho also requires both extension and relaxation. Since beginning the aikido foundations course this past November, I have been focusing on this technique in particular. There are two points where I have noticed a pronounced need for relaxation with extension. The first is when, after being grabbed, the nage sinks down and turns to face in the same direction as the uke, raising their arms above their head. If an uke is holding firmly, it can be especially difficult to do so without relying on your own strength. Conversely, if an uke is holding lightly, it can be easy to overpower them without performing the technique properly. In order to overcome this problem, I have been practicing relaxing, letting go of my strength and sinking down into the mat, in a similar manner to the course breathing exercises. The result is that my uke suddenly becomes much lighter and easier to move. However in doing so, I have found that I overcompensate and lose the extension in my arms. I must now learn how to drop in a relaxed manner while simultaneously remaining strong and continuing to extend. This is proving to be no small feat. After accomplishing this first part of the technique, the nage must use relaxation and extension for a second time. They need to relax their arms and turn their hips to throw while also maintaining their extension for a strong finish. If your partner takes ukemi in an active way they will absorb your technique and sink down to receive it. There is then a need to extend through this resistance in order to continue the motion. However, extending and yet releasing the strength in my arms is something that I have found extremely challenging. If my uke is very strong it is especially hard to accomplish this without relying on my muscles. As I continue on in Aikido I will keep exploring what it means to “take up space”. I will also persist in learning to balance my physical strength with remaining relaxed and maintaining my extension. Though I have only described my experience with two techniques in this essay, I am aware that virtually all of aikido relies on this skill. I am excited to begin paying attention to how it can be applied in other contexts! 12/9/2023 0 Comments Daily Trainingby Hoa Newens Learning and Training When we learn, we acquire a new understanding or new skill. We essentially take something desirable from outside and bring it inside to make it ours. It is a two-part process: in the first part, we scan and assess the desirability of the object of learning; in the second part, we make it ours. We’ll call the first part understanding, the second part training. The main subject of this essay is the training part. Learning does not occur until we train. In understanding, we open ourselves to receive and explore new concepts, new ways of doing things and home in on those which may benefit our life. In training, we take these new desirable things and work on them to make them part of our life. In understanding we open ourselves to change; in training, we reinforce the change so that it lasts and eventually becomes a part of us. Understanding without training may provide a temporary boost but will not make our life better in the long run. Conversely, training in the same things all the time without understanding their true nature locks out opportunities for improvement. Understanding and training form a constant cycle of learning: understand what we want, train for it, continue to understand its changing nature, train for the new change, etc. In the balance of this essay, we discuss learning and training in martial arts, and we may occasionally use these two concepts interchangeably. Attending Classes When we come to class, an instructor shows us how to move or do certain things in a way that is new or not yet natural to us. Then, within the time frame of the class, we mimic the instructor’s actions or movements using our body and mind, and repeat many times. In most Aikido schools, the opportunity to learn the specific movements ends with each class and may occasionally repeat at the discretion of the instructors. Unless the instructors follow a structured curriculum and track class topics to ensure cyclical occurrence, students will miss optimal reinforcement of the new things that they were exposed to. Therefore, serious students should take responsibility for their own training and create their personal training schedule to reinforce the new items at their own pace, until the new material has been assimilated. For example, the last time we worked on the jo suburi in detail in class was probably a few weeks ago; if a student was exposed to it for the first time then, and they have not practiced it on their own since that class, they most likely have forgotten most of it by now. If they had practiced it regularly on their own, then at the next time we work on the suburi they can benefit from the clarifications and corrections, otherwise they would have to start from scratch. We expand our understanding in classes, but we train on our own. Attending classes gets us on the path; we must walk it to get to the destination. Why Daily? All natural phenomena on earth follow a cycle due to planetary revolution and rotation within our solar system. Human life is one of the natural phenomena and is governed by the natural cycles, with activities appropriate for each part of a cycle. We go to sleep at night and become active when day comes; we slowdown in winter and pick up in the spring. All basic life functions follow natural cycles. There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance . . . Ecclesiastes 3:1-11 NIV, (Third century B.C.) Each human being is born under the influence of certain planetary arrangement and is subject to a unique destiny determined by the interaction of these planets at specific points of their cycles. According to cosmologies, both in the West [horoscope based on the Zodiac signs and constellations] and East [divination based on the hexagrams of the I Ching, (Book of Changes)] there is a best time for every human action. In addition to the effect of cycles in Nature, living things follow a natural rhythm of expansion and stillness within themselves. Empty the mind to the utmost extent. Maintain quiescence with the whole being. The ten thousand things are growing with one impulse, Yet I can discern their cyclic return. Luxuriant indeed are the growing things; Yet each again will return to the root. Returning to the root means quiescence; Quiescence means renewal of life; Renewal of life means in tune with the Immutable. Tao The Ching, Ch 16, by Lao Tzu (translation by Henry Wei, 1982) A day in a human life is one cycle in this universal cogwheel system. All sentient beings, including human beings, are subject to circadian rhythms which allow the organisms to anticipate the changes in the environment and adapt their biological processes to derive the most benefits from these changes. When daylight comes it’s time to wake and move; when light goes out, it’s time to slow down and rest. This coordination with the environment occurs throughout the entire organism, down to the cellular level. Human beings have different lifestyle involving different activities. There is an optimum time for an individual to engage in each activity: a good time to feed the mind, a good time to engage in physical exercises, a good time to practice breathing and energy work and a good time to meditate. There is a best time in a cycle for each physiological function of an organism. If we don’t make use of these optimal times, we miss opportunities to ride the natural flow of the universe. Each of us should find the optimal time slot for training and not let it go to waste. The sun rises and sets every day. If we are to be in sync with the universal rhythm, we should train every day. The Benefits of Daily Training In our busy modern lifestyle in which multi-tasking appears to be the norm, flexibility equips us to deal with unforeseen changes. An activity that can be accomplished through its smallest denominator affords us that needed flexibility: a little bit every day goes a long way. Additionally, when we train daily, we allow yesterday’s layer to cure overnight before we add a new layer on top. Piling on too many layers at one time does not allow sufficient time for curing. With this incremental approach, we minimize the chance of error and injury. This breathing room is especially important when we do deep work with body tissues, such as stretching for flexibility, or qigong work. Many types of training are exploratory, such as in qigong or neigong work. Proceeding in small steps makes the student aware of changes that may not be congruent with the mind or body and thus be potentially harmful and allows him to stop timely. Thanks to this safety margin, mental barriers are lowered, and the practice is less stressful. In addition, daily training has a similar compounding effect to daily accrual of interest rate. Each day we train, we add to the capital within ourselves, which will make better use of tomorrow’s training. In this way, the capital grows exponentially over time. Deep and lasting change happens slowly. Yukiyoshi Sagawa Sensei, Soke of Daito-Ryu, admonished students as follows on training (Transparent Power: A Secret Teaching Revealed, by Tatsuo Kimura, MAAT Press, 2017): You must train your body every day for decades; you must perpetually condition your body, or you will not really get what this is all about. It is only through relentless practice and analysis of your moves that your technique will come to radiate from your body. Even if you manage to train intensively every day while trying different approaches, it will take at least 20 years before your body has been conditioned enough. The Challenge of Daily Training When we learn something, we project our awareness toward it and wraps around it to explore its nature; if we find it beneficial, we attempt to replicate it inside our mind or our body to make it ours. In the beginning there is a certain excitement that is caused by new stimuli to the mind – the mind being a small part of our awareness that has self-organized into a coherent entity with multiple functions, one of them being storage of past experience. That excitement drives and focuses our energy and keeps us on point. As time goes on, unless new details emerge from the object of learning, the mind’s interest in it wanes since a large part of that object has become “past experience” within the mind. We no longer have the beginner’s mind. The energy slackens and the awareness subsides. Smart instructors will recognize this inflexion point and highlight new details related to timing, angles, hand and feet placement, etc. Sometimes they even modify the object of learning to stir up interest. In a personal daily training program, we would have to dig for this newness ourselves, such as by drilling down into the minutia of movement, understanding relationships (riai), plumbing the essence of movement, exploring variations, etc. We have to do everything within our means to keep our consciousness homed in on the object of learning, always remembering that learning occurs only when consciousness is present. Mindless repetition won’t do. Daily Training Plan We can learn the horse stance in one class but to get the benefit of this stance we need to make time and go through the effort of practicing it every day for several months. Gichin Funakoshi of Karatedo laid down six rules for training in his book Karatedo My Way of Life, Kodansha International 1975, the first one being: You must be deadly serious in training. . . Your opponent must always be present in your mind, where you sit, stand, walk or raise your arm. As with any serious goal we must have a plan for it to happen; we must at least create a favorable environment for daily training. Such plan should include these four aspects: § Personal health - Training takes energy; we should plan our daily life to save energy for this purpose: get enough sleep; consume nutritious foods; reduce stressful activities. § Priority – If we truly believe in the benefit of daily training, we must reprioritize daily activities and carve out time for personal practice on our daily schedule. § Commitment – Successful training hinges on sustained repetition over a long period. Periodic outburst of training are not effective, daily doses of short sessions are. At the outset of new learning, we must decide on a period to commit to training, e.g., I will work on the jo suburi every morning before breakfast for the next twelve months. § Support – We can add synergy to our daily practice and increase the chance of success by joining a group of like-minded individuals doing the same thing, e.g., the Jo Suburi zoom group. We should also solicit support from those living around us, family and friend circles: ask for their patience while insisting on our training priority. In your training, do not be in a hurry, for it takes a minimum of ten years to master the basics and advance to the first rung. Never think of yourself as an all-knowing, perfected master; you must continue to train daily with your friends and students and progress together in the Art of Peace. Morihei Ueshiba, by John Stevens (2010). “The Art of Peace”, p.158, Shambhala Publications What Should I Train For? Our personal training program is a mix that should be constantly adjusted. It should include these four components: § Personal practice for own growth – This includes items that I need to work on at this stage of my life and my level of training. § Practice for teaching others – If I am a teacher, I need to practice these items so that I can teach others, though I may not need them. § Research for improvement – I need to keep my mind open and look for better ways to learn and to practice and be ready to receive constructive feedback from all. § Constant adjustment of daily practice – Based on the feedback, including feedback from my own body, I need to adjust my practice so that it reflects my learning goal. I need to be mindful to adjust my training in the face of changes in external environment as well as my body conditions. As we untiringly train and search, our quest is registered in the quantum field of possibilities, and we will naturally draw favorable circumstances and guidance our way. A divine intelligence will trickle into our consciousness and guide us in our inner quest. With sincere effort, we will know what, and how, to train. The Training Mode The more we train the more we realize that the subject of training is not important. What is important is being in the training mode. One of the four vows that an uchideshi in our dojo makes is this: “My daily life is my practice.” The uchideshi lives and train in the dojo, hence every living moment is a training moment. They are on full training mode. To an uchideshi, anything that they encounter is part of their training. One important practical benefit is that when we are on the training mode, we treat an event that would be regarded as hardship by others as just another challenge to be overcome for training purpose. Others would call this positive thinking, we call it training. The training mode is characterized by three core attributes: 1. Constant focus on a life goal (ikigai) 2. Commitment to a self-improvement program (kaizen) 3. Openness to new opportunities (kenkyo) Continue training until training becomes normal living. In this kind of lifestyle, we are constantly moving ourselves toward our life goal through a balance between commitment to a program and openness to all opportunities for changes, that is a balance between concentration and relaxation. When we are constantly in the training mode, we are continuously striving to be the change that we want, in each moment. We are being our best in each moment, nothing else seems to matter. There comes a time when we realize that what we train for is no longer important; what is important is “training”. In other words, what really matters is that we are fully engaged with life. We should train until it is no longer a “training”, and all we do is live fully. Change of State As we undertake a daily training program, there are times when our body and mind will attempt to back off and hook on to any excuse for not training: it has been a long tough day in the office; I am traveling; I don’t feel so well and should rest before I get sick; I completed a 100-day training streak and I deserve a break today; etc. Despite these complaints, if we forge ahead with determination and conviction in our daily training, we effectively abandon our current state of being and jump to a different state. This is a small jump, more like switching mood, but it is a good practice jump. A more pronounced change can happen when we operate under elevated emotions, such as in a group healing session or during an arduous training camp. Most of times, we are motivated into action by either fear of suffering, or expectation of reward. We get up every day and go to work, fearing the potential loss of employment and income, or expecting recognition or reward by our superior. We don’t cause harm to people, fearing the law of retribution. We go to class, expecting to obtain useful information or recognition of excellent performance by the teacher. We worship fearing ostracization by family or friends. However, there may be times when we act just for the sake of the action, perhaps because we feel in tune with life or are in love. The normal motivators are absent. We make a conscious decision and act, with no strings attached. When we practice doing wholeheartedly what we don’t care about, in the long run we forge willpower that gradually removes any fear of what life can throw at us. When we act without fear and expectation of result, we are engaged in what Taoists call wu wei (non-doing). The continued practice of wu wei leads to the key to true change in the universe. To create real change, we need to move from our normal emotionally laden dimension world into an impersonal dimension often referred to as the quantum field, create the blueprint of the change there, and let it manifest in our world. It happens almost instantly. This is a difficult jump but not impossible. Sometime extreme hardship in life causes a wedge that takes us into a flight to this field. We can train ourselves to make this jump, instead of waiting for life to force it on us; we do it through the act of daily training. The crucial criterion for moving from our normal daily state to the quantum dimension is stillness; we must strip ourselves off any mental or emotional disturbances. We need to “just be” or “just do”. In the beginning, just do is easier. Like, just train, for no reason and with no emotion. Let’s be clear: this jump is a change of state of being. It is a total change of context, making us feel like we moved to a different life dimension. We effectively forsake the present canvas on which our life is drawn and use a new blank canvas to create anew. Practicing the ability to transport the self from one state of being to another state is the most practical benefit of engaging in a daily training program; however, this should not be our motivation. The Echo of Training As we continue our learning and training experience for many years, it will seem like the topic no longer matters, rather, what we enjoy the most is the learning of, or training for, new things, irrespective of what they are. This constant thirst for learning is a state of being that recognizes the insignificance of human existence within the vast universe of divine creation. This is when we discover true humility; we feel like a baby playing in an enormous cosmic playground and continually discovering exciting things about life. Then one day, suddenly the question arises within us: who is learning? Each time we learn something, our consciousness shoots toward the object and wraps around it to get a sense of its form and substance and pulls that sensation into the self. When we train, this back and forth happens regularly. Each time the ball of consciousness bounces back from the object of learning it not only brings a unique sensation back to the mind but also taps a piece of our inner self and wakes it up. This constant reflection transforms the object of learning into a mirror for the self to look into in order to ascertain its nature. It is a process for our self to recognize itself. More training means more echoing that leads to better knowledge of self. Through this echoing with life, we gradually put the pieces together and begin to discover who we are. Hoa Newens December 9, 2023 10/3/2023 8 Comments Aikido Training Needs an Overhaulby Hoa Newens Overview of the Issue If the purpose of training in Aikido is to lead to a deep understanding of the essence of the martial art created by its Founder, Morihei Ueshiba, then mainstream Aikido training needs an overhaul. After having invested decades in this art, we have become increasingly aware of major deficiencies in our mode of training, which we describe below, together with the correcting measures that we have adopted. Since the Founder’s passing in 1969, there has been no outstanding exponents of this martial art who achieved his level of understanding and who can affirm: The Way is like the flow of blood within one’s body. One must not be separated from the divine mind in the slightest in order to act in accordance with divine will. If you stray even a fraction from the divine will, you will be off the path. Morihei Ueshiba, The Secret Teachings of Aikido, p 15, Kodansha International 2007. O Sensei expressed his enlightened state through amazing movements and forms, and esoteric lectures. However, he did not share his personal practices; and besides demonstrating his techniques, gave no clear instructions on how to walk the path. His students were left to fend for themselves and discover their own path. To be sure, O Sensei had exceptional disciples who went on to create training systems that shed much light on Aikido for the benefit of the world, namely, Rinjiro Shirata, Gozo Shioda, Koichi Tohei, Kisshomaru Ueshiba, Morihiro Saito, etc. Each of these teachers received a different scoop of O Sensei’s teachings and developed it into their own system. However, none of these is sufficiently comprehensive to lead a beginning student to O Sensei’s achievement. Fast forward to the present time and beside a collection of standard forms (the techniques of Aikido) we have as many different styles of Aikido as there are teachers, with most of these focused on the standard techniques of Aikido. Compared to other more mature traditional martial arts, the present-day Aikido curriculum has the middle section, and is missing the beginning - conditioning and basics - and the tail-end - energetic and spiritual. Stated differently, we received some stems with flowers from O Sensei and tried to grow them, without minding the seeds, and ignoring the fruit. Many contemporary teachers have made laudable effort to fill the gaps by borrowing elements of other traditions such as Zen, Yoga, Taichi, Daoist chikung, Iaido, Kyudo, Jujutsu, etc. However, oftentimes these elements were imported wholesale into Aikido without the necessary paring and adjustments, resulting in the juxtaposition of incongruent practices with Aikido training, such as doing Yoga asanas or Taichi movements for warm-up in an Aikido class. Ideally, these complementary elements must be distilled into their essential parts before being grafted into the main stem of Aikido and allowed to sprout naturally within the Aikido environment. For example, breathing techniques in yogic pranayama come with Yoga accoutrements, namely terminology, concepts and practices that are intrinsic to this tradition that need to be trimmed down to just the bare essential elements before insertion into the Aikido curriculum. We have used this approach to distill and refine essential elements from the Daoist tradition, which we believe is closest to Shinto and Aikido; and from selected Chinese wu-shu traditions which we believe were the origins of Budo, to arrive at a comprehensive curriculum that we describe in the balance of this paper. The Current State of Aikido Training The present mode of training in most Aikido schools consists of class sessions at a dojo in which an instructor demonstrates a variety of techniques for students to copy and replicate several times with their training partners. Students first learn the general form of the techniques then gradually soak in the more intricate details and refine the movement as they advance. The aim is for students to become proficient in the standard techniques of Aikido, such as Ikkyo, Kotegaeshi, Iriminage, etc. Serious students attend classes regularly (three or four times a week) for several years and build a good repertoire of technical skills. Students are tested and ranked on how well they demonstrate the techniques contained in the curriculum. This type of training result in enhanced fitness, improved physical coordination and balance, kinetic awareness, and the acquisition of basic self-defense skills. These results surely improve students’ life yet will not lead to the heart of Aikido as conceived by the Founder. As the truly serious seekers dig deeper, they find no roadmap for the depth work, no traveled path that leads to the essence of Aikido. To make matters worse, many of the old arduous methods of training are being gradually diluted and lost. In the eighties at the Oakland Aikido Institute, before or after classes, students used to practice variations of rolls, continuous tobukemi, tanren-uchi, kokyu extension against each other’s arms, hitting the makiwara, ken and jo suburi, target practice with bokken and jo, etc. These informal training sessions sometimes ran for an entire hour after the formal class. This is a rare sight at dojos nowadays. The curriculum in most Aikido schools does not include methods that lead to an understanding of Aiki, the universal force oft referred to by O Sensei in his lectures, nor methods to reach the spiritual awareness that caused O Sensei to proclaim that we are one family and Aikido is love. These are two huge gaps in the present-day Aikido pedagogy, causing several derivative deficiencies in training and teaching that will be pointed out below. The Founder did not leave us any method, only various hints here and there in his abstruse speeches, and through his demonstrations. Each of his closest disciples received a different scoop of his vast experience, with none being able to transmit the total experience to their students. We realized these deficiencies several years ago and have used our experience in Aikido and internal martial arts as a springboard to research and experiment with ways to close these gaps and offer the following recommendations to Aikido exponents. Essential Components of Aikido Training Aikido is not just a collection of techniques. A well-rounded Aikido curriculum that leads to the Founder’s spiritual achievement must include the following essential components, many of which are missing in present day training. Essential components of an Aikido training program include: · Body conditioning (Tanren) · Code of conduct (Rei) · Basic drills and techniques (Kihon undo) · Energy work (Ki undo) · Breath practices (Kokyu undo) · Personal training program (Shugyo) · Study and research (Kenkyu) · Connection to the sources (Kishin) · Meditation (Chinkon) and prayer Body Conditioning In a typical contemporary Aikido class, the instructor may conduct some warm-up in the form of stretching or calisthenics in the first few minutes; many instructors ask students to do their own warm-up before class and focus instead on teaching the techniques. In more traditional martial arts, the beginning students are required to undergo a serious body conditioning program before being allowed to perform techniques. Horse stance, resistance training, joint strengthening exercises with various implements, even dojo chores, etc. These are tanren (forging) practices that can take different forms. Take a look at the Hojo undo (supplementary exercises) of Goju-ryu karate as explained by Morio Higaonna Sensei in this video (or use this link: https://www.youtube.com/watch?v=SZG4SDf8NG8). One can find similar body conditioning in other well established traditional martial arts, e.g., Shaolin, on YouTube. Training in an authentic martial art requires that the body be properly conditioned to address these five aspects of movements: 1. Stability. The body must be well anchored as a platform to deliver force. In this respect, stance training, including postural alignment, is of utmost importance. The horse-riding stance, the hanmi stance and the hitoemi stance and other footwork should be part of preparatory exercises. This emphasis is sorely missing in contemporary Aikido. 2. Centering. Integrating all parts of the body in any movement through connection with our center is another key principle. Exercises to create and reinforce awareness of the body centerline are crucial. They should be part of Tai Sabaki, Ken Sabaki and Jo Sabaki in Aikido training. 3. Mobility. Moving the body efficiently (with the least expenditure of energy) and effectively (to achieve proper awase) is essential. This quality is acquired through Tai Sabaki work, in which essential segments of oft-used movements are repeated endlessly until they are wired into the body. Tai Sabaki should follow warm-ups and be an integral part of all classes, as well as be a key component of the serious student’s personal daily practice. 4. Flexibility. Flexibility increases the range of movement around joints and improves any movement art. A daily regimen of stretching, both external (lengthening of tissues) and internal (loosening of soft tissues), is a requisite in an Aikido training program. It should be noted that stretching to improve flexibility is not the same as warming up for a work-out and should be done outside of regular classes, e.g., as part of a personal training program. 5. Connection and integration. This aspect of training is often overlooked in mainstream Aikido. This is the aspect of training that helps the different parts of the body to connect with each other through a central axis, thus allowing the body to function as one unit. Practices include stance training (e.g., pole standing), moving the central axis with footwork, rolling practice. Rolling practice (often referred to as ukemi) is a powerful body integrator, besides being a superlative kokyu extension exercise. Code of Conduct At the heart of a true martial art lies a rigorous code of conduct that defines and governs one’s interaction with others and one’s environment. Strict adherence to such a code provides the martial adept with the inner strength to plumb the depths of the martial art and face life and death with equanimity. Without this strength of character, the martial artist can only scan the superficial layers. Unfortunately, proper etiquette (bowing, deference to seniors, dress code, decorum, etc.,) is disappearing quickly in many martial art circles, including Aikido dojos. We decry this deficit for it is the reason for the popular decline of Aikido and Budo in general. For Aikido to prosper, rei must be restored. Each dojo should establish and enforce a code of conduct based on these three pillars of martial excellence: awareness, humility, and perseverance. This is not an easy task given that societal trends are going in the opposite direction: chaotic liberalism and supreme materialism are turning heretofore fundamental human values into irrelevance. Basic Drills and Techniques This is the domain of current Aikido training, though it is fraught with incorrect focus. Many advanced Aikido students train with the goal of building up their repertoire of complex techniques, thus aiming at the many rather than the depth of few and straying from the return to essence. There are certain basic exercises (kihon undo) that do not fall in the body conditioning mentioned above and are not complete techniques in themselves; however, they form the core from which techniques are developed. These are: · Ukemi rolls · Shikko (knee walk) · Ashi sabaki (foot work) · Tai sabaki · Ken and Jo sabaki These practices guide the growth of the conditioned body into full-fledged techniques; they are like the stakes that support and guide the growth of young plants. They should be part of the Aikido curriculum and included in regular classes and daily practice. After having tempered their body, students gradually learn the core techniques and their variations, continuing with increasing complex techniques. As they progress to higher level, around sandan and yondan, they should refocus on technical details and learn to dig for the essence of each technique. For example, work on the intricate details of Ikkyo and understand the essence of this technique: how does the central axis initiate and control the entire technique? What does it feel like when performing Ikkyo or when receiving the technique? Does uke feel like being swept up by a strong wave? The student must put heart and soul into practice until there is a clear bodily feel for this technique. Each core technique has a signature feeling or sensation that is stored in the body and recalled any time one needs to execute the technique. Students must work hard to discover this signature feeling, rather than entertain themselves with a variety of forms. Here are some methods to drill into the depth of a technique and extract its essence: · Slow down the execution of the technique. · Request uke to provide resistance to test the movement. · Break the technique into key component moves and rehearse each of them separately. · Focus the training on the core techniques and repeat their kihon form numerous times. Energy Work To truly understand Aiki and facilitate its manifestation in our body, we need to understand and improve the functioning of our energetic system. It is a tenet of a traditional martial art that anyone who wants to achieve excellence in the art must turn inward to find the path thereto. This is the domain of internal energy work (chi kung), from which we borrow key concepts for the purpose of this paper. There are three centers (tanden, or dantien) that control the flows of energy in the body: one in head, one in the chest, and one in abdomen; all three aligned vertically in the central axis of the body. The strengthening and realization of these centers, specially the one in the abdomen, are prerequisites for the integration of the body as one unit and for the integration of the body and the mind. Though it is obvious that O Sensei has reached beyond this level of integration, the standard Aikido curriculum does not contain the theory nor the practice that would allow students to achieve the above-mentioned unity. They need to keep an open mind, go beyond the standard Aikido curriculum, and dig into the ancient energy practices of the internal martial arts, borrowing from such tradition as Taoit neigong. Breath Practices Kokyu means breath and is a concept often used in Aikido. Kokyu ho is the method of the breath and kokyu nage is a breath throw. However, students find scant explanation about breath and a dearth of instructions about breathing practice. Instructors often repeat breathing movements from their teachers or borrow from other sources without understanding the underlying theory. O Sensei considered that Aikido practice is essentially a purification process (misogi), in which breathing figures prominently, as he explained below. “All things of heaven and earth have breath – the thread of life that ties everything together. The act of breathing connects with all the elements of heaven and earth. . . The resonance of one’s breath, originating from deep within our spirit, animates all things. Breath is the subtle thread that binds us to the universe. This pristine fountain of existence is where our breath and actions originate, and we must utilize it to purify this world of maliciousness.” . . . “The act of breathing, regardless of whether you are conscious of it or not, naturally ties you to the universe; if you advance in training, you can sense your breath spiraling to all corners of the universe. Breathe that universe back inside you. That is the first step in developing breath techniques. Breathe like this and your spirit will become truly calm and settled. This is the initial step in developing aiki techniques. In time, aiki techniques can – indeed must – be performed with no premeditation.” Morihei Ueshiba, The Secret Teachings of Aikido, p 64-66, Kodansha International 2007. O Sensei’s instructions on breathing practices are not specific but are generally consistent with Shinto misogi rites and similar to Taoist practices, which emphasizes natural flow, engagement with Heaven and Earth, and merging with energy and consciousness. Breathing exercises should be a regular part of class practice as well as personal practice. Personal Training Program Students attend classes at school to receive new knowledge and do homework to reinforce and absorb this knowledge. Upon joining a dojo an enthusiastic beginning student may rehearse at home the moves that he learned in classes. Over time the excitement cools down and the student feels that class attendance is enough training. This is often the trend unless the teacher continuously emphasized the need for personal practice beyond class. Two problems arise. First, class instruction is generally aimed at the needs of a generic middle-of-the-pack student in the class, and not the specific needs of individual students. Therefore, a beginning or an advanced student’s training needs are not addressed by simply attending classes. Second, in class students are exposed to new details of techniques and have limited time and opportunity to reinforce this new material; the only way to get this new stuff ingrained in oneself is to practice it outside of formal class, either after class or at home. Many students attend classes and seminars given by outstanding teachers, even going to Japan to learn from such; however, they do not engage in a personal training program to reinforce what they learn, and as a result, their exposure to the outstanding teachers has limited effect. All serious students of Aikido, including instructors of all ranks, should engage in shugyo (ascetic path) and commit to a daily training program that is commensurate with their level. Study and Research Rehearsing what we learn in class is a sure way of inculcating new material into our mind and body. However, we must remember that it is only one tiny strand of life, among the zillions of other strands in the vast tapestry of life. Therefore, we must always remain open to new experiences; this is the gist of life, absorbing new experiences. There are numerous other experiences beside those that we had with our teachers that are worth exploring. As rational beings we use our mind to explore new territories before allowing the body to step into them. Life is movement; to be in sync with this movement, our mind should be constantly awake and scanning the unknown for new possibilities, so that when life throws a curved ball at us, we have ways to receive and engage with it. The higher the skill in martial arts, the more the risk of narrow mindedness. I have trained for over five decades, I am an expert, why bother with other ways and methods? This attitude leads to dogmatism and stunted growth. If martial arts are our lifelong pursuit, we must be aware of this risk and constantly cultivate humility while continuously studying and researching new ideas and concepts. An additional risk lies in the fact that most traditional martial arts originated from matured societies which are steeped in culture and traditions. As we pointed out earlier, this is an excellent milieu to build great skills and get grounded, but it is also a trap for intransigeance, e.g., this method has been passed down for several generations and it works, why look for something else? If our teachers hail from this environment, we are at risk of getting out of sync with life, which constantly evolves. "We must always change, renew, rejuvenate ourselves; otherwise, we harden", counseled the German poet and playwright Johann Wolfgang von Goethe. Connection to the Sources This is the ultimate phase in the physical training of martial arts and is referred to as Takemusu Aiki in Aikido. It is the natural result of all the training aspects mentioned above up to this point. We mention this phase here to complete the picture, but also to warn students that, though this is the ultimate goal, they should not keep it in mind as a training goal; it would be as bad as focusing our training on randori. Doing so would cause the ego to interfere and hamper the training: let it happen naturally in due time. Meditation and Prayer If Aikido is to lead us to union with the spirit deep within us, our practice must include a process for us to shed the mundane detritus that have been piled on us through our unconscious doings. Meditation is the process which helps us to rid this rubbish off us and allows the light deep within us to emerge and rejoin the universal consciousness (Kishin, return to the source]. An authentic martial art system that aspires toward spiritual enlightenment has meditative practices that guide students. Within Aikido, it is recorded that O Sensei often immersed himself in meditation (Chinkon) and prayer for hours on his own; however, besides his talks, he did not leave instructions for his students. We found that Zen meditation and Taoist meditation practices are most congruent with Aikido principles; students should choose one of these paths and deepen their training or refer to our guidelines on meditation. How to Incorporate New Elements into Aikido Training Aikido is a relatively modern martial art with room for evolution and refinement. We refine the art by paring it down to the essential components and adding new elements in a deliberate manner. We have discussed at length how to discover its essence in prior papers, for example In Search of the Essence of Aikido. Here we examine the process of adding new elements. We can say that we have successfully added new elements and enriched Aikido when these elements are effectively integrated with Aikido practice: their underlying principles are consistent with Aikido principles, and they flow seamlessly with Aikido practice. We describe below the process that we have personally used. When we encounter an element that seems to be useful for Aikido training, rather than adopting it right away in its current form, we should engage in its practice in its native environment. For example, you were impressed by the presence of mind exhibited by an Iaido expert during a demonstration. Instead of adding sword drawing in your Aiki Ken classes; or copying the rituals (the composure, the posture, the bow, etc.) into your Aikido classes; you should enroll in an Iaido school and train in this art for several years until you have grasped its essence. There will be a time when during Aikido training you suddenly realize that a particular aspect or movement feels the same as an element of Iaido. Not until then can you attempt to extract the relevant portion of its essence and transplant it into Aikido training. Just like with any transplant, you should gently guide its growth in the new environment by making the necessary adjustments then allow it to mature with time. Eventually, the transplanted elements will integrate with Aikido practice and take roots in Aikido principles. The process will take a few decades of relentless correction and adjustment and will contribute to the natural evolution of Aikido training. We believe that it is the same process that O Sensei went through to create Aikido from his experience in various martial arts. Conclusion Passing on what we learned from our teachers to the next generation is a commendable deed, as long as we are transmitting the seed and not the outer layers or the skin. The seed is what perpetuates the art; we ought to let go of the body and the skin. The latter are merely protective layers that reflect the climate and conditions of a certain time and locale in the past and must now be regrown to adapt to the present surrounding conditions. In Aikido, the techniques are constantly changing, for change and adaptability are part of the essence of Aikido. I am always training and studying in that spirit, constantly altering the techniques according to the circumstances. . . . Aikido has no forms. It has no forms because it is a study of the spirit. It is wrong to get caught up with forms. Doing so will make you unable to respond with proper finesse. Morihei Ueshiba, The Secret Teachings of Aikido, p 15, Kodansha International 2007. We must use the knowledge and experience that we received from our teachers as a springboard to chart an evolutionary path for Aikido and carry its essence into the future, lest the art devolves into irrelevance and dies from stagnancy. We must strengthen and give direction to our training, pierce the outer form to find the precious inner core and discover the proper way to preserve it. Hoa Newens October 3, 2023 9/10/2023 0 Comments Trains of ThoughtPart 2: The Practice of Biotensegrityby Dr. Paul Williams, PT, DPT Since I was around sixteen, my body’s fascial connections have been forged and tempered through training in aikido. In the last several years, it has also been developed through tai chi and Shindo Yoshin Ryu. Although the role of these trainings in forming an interconnected body is not yet well understood, research has found that strengthening the fascia's biotensegrity is how we create the interconnected body. What is Biotensegrity? “Current biomedical theory is based on the laws of classical mechanics as formulated by Galilei, Newton, and Hooke, etc., and applied to the behavior of man-made machines from the 17th century and it has remained largely unchanged ever since.”- Stephen M. Levin (2020) For a long time, it was always accepted that our bones stack upon themselves and the tissues attached along with gravity cause compressive forces from the top down. This classical understanding of the body’s structure is much like how buildings are made or how we see any inanimate object’s structure based on Newtonian physics. I was only taught this way of looking at the body in physical therapy school. Subsequently, this is a limited view that has run up against recent research suggesting a more nuanced approach. “Anatomy is not a collection of isolated bits that operate in a local piecemeal-like way but a complex, fully integrated, nested modular arrangement where the function of each part is dependent on all those surrounding it.” -Stephen M. Levin (2020) When we calculate isolated forces acting upon a single joint or the intrabdominal pressure of a heavy weightlifter, we conclude that if it weren’t for the supportive structures attached, we’d have catastrophic failure of these tissues. So, what would be a more accurate way of thinking about forces acting on the body? Instead of thinking piecemeal about the square frame in which buildings are made, we should be thinking about triangles and how truss designs work. Truss designs operate in three-dimensional space and evenly distribute strain throughout the complete structure. The best way to demonstrate this concept is to study the shape and function of the tensegrity model and its many applications. Above is a tensegrity model created by Buckminister Fuller’s student, Kenneth Snelson. Here we see struts and a tensional network of bands that create a collection of three-bar tension triangles. This provides a very stable structure created by a balance of tension and compressional invisible forces. Think of the struts being like bones which transfer a lot of the compressional load and the bands being soft tissue like fascia, tendon, ligament, etc., which store energy and help transfer force via its elastic properties. The concept of biotensegrity adds to our understanding that instead of bones (struts) fully compressing on top of each other, they are floating or being pulled up in support by the fascia and soft tissues (bands) much like the model above. Each section is fully integrated with the whole giving it both elastic and compressive qualities. For example, if one provides pressure at one end, then that force will be transferred from one joint to another creating a temporary deformity with stored energy that returns to its original form once released. Below is a model created by artist Tom Flemons that illustrates this concept of elasticity and how the lower extremity’s structure maintains most of its shape and function even with vector forces pushing from the outside. For a more in-depth look at biotensegrity models work check out this video by Thomas Myers. Clinically, this way of looking at the body could change the physical therapy field for the better. We know that a patient’s negative beliefs about their body’s resiliency can be a predictor of chronic pain. If true, then why do we still educate our patients with a skeleton model as if this is an acceptable and accurate way of looking at the body? We could be triggering our patients to catastrophize their injuries when we look at the body as a fragile compressive structure that is doomed if they put too much stress on the spine or a joint. When we just look at a skeletal model and explain the causes of disc herniation of the lower back or the torn meniscus of the knee, we negate an important understanding of how a healthy and integrated fascial system can offload that stress. Therefore, I believe we should be teaching a more accurate model that involves a narrative of resiliency and integrity. The Biotensegrity of Ukemi Most of aikido’s curriculum is based off Daito Ryu Aikijujitsu, which grounds its techniques in principles of absorbing and redistributing force through an integrated structure. These principles require what I would call the aiki-body. This type of integrated body allows us to be able to absorb force with proper alignment from a point of attack through our body without interruption when performing or receiving a technique. This does not just mean proper postural alignment. This also implies that our connective tissues, like our fasciae, require to be aligned as well. Below is an example of the effects on fascia with exercise vs sedentary activity. The right demonstrates a multi-directional hodgepodge of fibers which leads to a loss of springiness and elastic recoil. To the left we see neatly aligned fibers forming a latticed structure needed for proper elasticity. Without this alignment our biotensegrity structure loses its ability to support and respond to pressure placed upon it. “The founder clearly stated that the basic technique, ikkajo through yonkajo, is katsutori (which refers to the extraction of the pulp like sediment that is a byproduct of the production of Japanese alcohol, e. g. shochu, sake, et cetera.) In other words, through the performance of basic techniques, we remove the sediment or residue (by removing the tension) built up in our partners joints. Therefore, contrary to popular belief, these techniques are not for the purpose of knocking down others. I heard the Founders say this and use the term kasutori only once but now upon reflection i realized that i was lucky to have had the opportunity to hear this.” -Sunadomari Kanshu This quote, taken from Ellis Amdur’s book Hidden in Plain Sight, is by Sunadomori, a personal disciple of O-Sensei in aikido and Omotokyo. It’s a revealing statement about the purpose of aikido training and the concept of kasutori. According to O-Sensei, to create a body fit for enlightenment, one must perform these techniques to take out the pulp. This is a great analogy for what fascia looks like in the sedentary example. It’s so funny that O-Sensei didn’t know how right he was. “Uke is also provided with the opportunity to stretch and strengthen his/her joints and connective tissue. Connective tissue becomes stronger through load bearing and also through specific ways of stretching coupled with breathing. Similarly, this is what can happen to the body when taking properly exerted and properly received aikido technique.”- Ellis Amdur (2000) According to Amdur Sensei and recent research, the primary modality for achieving the aiki-body is through ukemi. Therefore, it is the nage/tori’s role to soften our joints or in other words to take out the stiffness/pulp and make them more pliable and elastic. Amdur likens nage’s role to uke as a tool to further temper the body like fine metal, a process known as tanren or forging. To do this well, we must look at a specific type of muscle contraction and its importance in receiving a technique. “On days following heavy eccentric exercises until fatigue, a substantial thickening of the deep fascia can be detected using high- resolution ultrasound imaging.” - Nosaka, K. & Lau, W.Y. (2018) Receiving a technique strengthens the fascial track connection by slowly stretching uke from their hands down to their toes in an action called eccentric contraction. This action stimulates not only the growth of muscles but also the strengthening of connective tissues via stretch that can reinforce the myofascial chains as mentioned in part one. In order to achieve this, it’s necessary to have proper ukemi that stays connected to nage and not to throw themselves or move ahead of nage’s technique in anticipation and without unnecessary cause. All too often, ukemi in modern aikido gives nage the technique without properly receiving it resulting in a flashy display of acrobatics. Amdur Sensei warns against uke’s throwing themselves to make their teachers look good. This kind of ukemi is empty and without benefit to either nage or uke. Consequently, nage may develop an inflated sense of ability and uke never builds up their body to properly receive or perform techniques. This type of ukemi would leave so much benefit on the table. Based on the advantages of eccentric training we can see that aikido’s nage/uke relationship has something unique and valuable to contribute in strengthening not just our muscles but potentially one’s fascial structure. As shown in the tensegrity models, with eccentric contraction, energy is stored in fascia via its elastic properties only to be restored to its original shape once released. This release can be expressed in the form of a high fall, roll, or as mentioned in the nage/uke relationship link, a reversal. Biotensegrity of Techniques “There is no real difference between structure and function; they are two sides of the same coin. If structure does not tell us something about function, it means we have not looked at it correctly.” – Andrew Taylor Still, 1899 As said in part one, according to the Anatomy Trains Theory, the function of myofascial chains is to allow us to absorb and transfer energy from outside forces. If this is true, then I hypothesize that these chains, if strongly connected, can also allow us to generate force more efficiently through our bodies and not just absorb it in our ukemi. Since our fasciae are what gives us shape and structure, then one can see from the outside if our form and function are correctly expressed through techniques. To study this, we will focus primarily on the myofascial chains discussed in part one. There are many tracks in the body connecting the left and right along with same side connections. My focus is on one chain that connects us contralaterally from the pinky finger all the way to the opposite foot as described in the “Anatomy of the Roll”. I call this the kokyu chain. We find this cross-body connection utilized in just about every technique that exists in the aikido curriculum. This in my view is the most important track that facilitates the stability and capability to transfer power needed to perform techniques such as kokyuho or iriminage. That’s not to say that there couldn’t be other chains just as important in these techniques. My purpose for this inquiry is to gain a better understanding of the recent research on fascia and its implications toward my martial arts training. Therefore, this model was chosen to shed light on a new way to view body mechanics for a foundational technique in aikido. Take a look at morote dori kokyuho above. Newens Sensei is dropping down from his center, connecting to the back leg, and extending upward with his opposite left arm through his little finger. The same facial track that supports the roll is supporting my weight and leveraging me upward in a two-way street. From a biotensegrity lens, Sensei is absorbing my weight and force with ease from his left arm and distributes it throughout his body including down to the opposite leg. In the picture above, I have just pushed off with my left front foot with arms raised open and stepped behind Newens Sensei. Force vectors are traveling from muscle contractions of the right upper extremity while ground reaction forces are traveling up the left lower extremity. Both vectors meeting in the center of my body creating balance and stability. Both examples utilize a principle in biotensegrity called structural effect where movement at one end of the body impacts elsewhere in the body. Above, we have another beautiful example of a technique that more closely resembles the front roll. Grace Powell is utilizing the integrity and power of the kokyu chain by extending through her little finger with an outstretched and internally rotated left arm and a grounded back leg. In this posture, she is exerting and transferring energy through her body's myofascial structure to provide stability and force for the throw. All the while, she can support her uke as he is in the air performing a high fall. None of this would be possible without proper shape and function of the interconnected fascial lines and the rolls that helped form the same myofascial track. Biotensegrity of Aiki-Bukiwaza Another way to create tensile strength in the body’s fascia is through weapons practice. In aikido we have aiki-ken and aiki-jo practice made specifically to strengthen our taijutsu. This is done especially well through the solo practice of suburi. Just like in other kenjitsu arts, when we tightly grip with the little finger and ground our opposite back foot, we provide a closed kokyu chain connection to the ground and allow for the ability to stop the strike parallel to the ground with ease. We finish this strike through a wringing of the wrists otherwise known as shibori. This locks our wrist structure into a close packed position that hypothetically allows the force of the bokken strike to be evenly distributed from our hands down to the feet. “This wringing is exactly the same tonus that you should do with suburi, repetitive swings with a bokken (perhaps the most important purpose of suburi within aikido or any other martial arts striving to train internal strength). -Ellis Amdur (2000) Striking is not to be done with excessive force. One needs to be relaxed enough to allow the fascial structures to absorb the force of the strike instead of our elbows or shoulders. The clear benefit of weapons practice is found when we perform taijutsu techniques with this same tensile relaxation. This is how and why weapons training is so important. It creates the skill of attaining good resting tone in our tissues when gripping an object so that we may use the body’s fascial structure to exert or distribute force throughout. Conclusion Understanding the fascia’s integrated structure, its biotensegrity, and how it relates to our aikido practice has been a big eye opener for me. For many years I've heard about cross-body connections and how important they are, but I never really understood how our body is connected. With just focusing on the kokyu chain, I've discovered many different aspects of my training that were starring me directly in my face. One of which was the importance of ukemi. I've written about how ukemi can make your muscles stronger through eccentric contraction. But my understanding was so myopic. Physical therapists are very good at reducing the whole into many different parts. However, we are not so good at seeing the body holistically unless we've adopted the fascial biotensegrity paradigm. Since doing this research, I can see how aikido is so brilliantly set up to forge the body's fascia as well. I also appreciate another reason why ukemi practice is so important. The significance of ukemi also translates to the form and structure of performing techniques. Much of the shapes and cross body connections required to have proper ukemi are needed to be an effective and efficient nage. Lastly, but not least of which, was the exciting discovery that the kokyu chain starts at the pinky finger which is exactly where we grip tightest for stability in the bokken strike. With consistent practice, we can create a relaxed resting tone that allows for absorption of the strike to be dissipated throughout our body. Whether we are holding a bokken or an arm, this practice allows us to be grounded, relaxed, and stable with our cross-body connection. Sometimes I wonder, did these great martial artists know on an intuitive level the existence of these connections? Was this part of a secret old school teaching lost to time? In my practices, I’ve often asked why do it this way or that way. Now my new understanding of the fascial system allows me to see the answers to those questions I’ve had in Tai Chi, Aikido, and Shindo Yoshin Ryu. I hope it does the same for you. Happy training! Works Cited Myers, T. W. (2014). Anatomy Trains: Myofascial Meridians for Manual and movement Therapists. Elsevier Ltd. Schleip, R., Findley, T. W., Chaitow, L., & Huijing, P. (Eds.). (2021). Fascia: the tensional network of the human body-e-book: the science and clinical applications in manual and movement therapy. Elsevier Health Sciences. Ajimsha, M. S., Al-Mudahka, N. R., & Al-Madzhar, J. A. (2015). Effectiveness of myofascial release: systematic review of randomized controlled trials. Journal of bodywork and movement therapies, 19(1), 102-112. Schleip, R. (2015) Fascia in Sport and Movement. Edinburgh, UK: Handsping Publishing. Schleip, R., Bayer, J. (2021) Fascial Fitness: Practical Exercises to Stay Flexible, Active, and Pain Free in Just 20 Minutes a Week. Berkely: North Atlantic Books/ Lotus Publishing. Kjaer, M., Landberg, H., Heinemeier, K., Bayer, M.L., Hanse, M., Krogsgaard, M.R., & Magnusson, S.P. (2009) From mechanical loading to collagen synthesis, structural changes and function in human tendon. Scand J Med Sci Sports. 19: 500-510. Laozi., Feng, G., & English, J. (1997). Tao te ching. 25th anniversary ed. New York, Vintage Books. Wilke, J. (2021). Mechanical force transmission across myofascial chains. Fascia in Sport and Movement, 147. Levin, S. M., & Martin, D. C. (2020). Biotensegrity-the mechanics of fascia. Wertli, M. M., Rasmussen-Barr, E., Weiser, S., Bachmann, L. M., & Brunner, F. (2014). The role of fear avoidance beliefs as a prognostic factor for outcome in patients with nonspecific low back pain: a systematic review. The spine journal, 14(5), 816-836. Amdur, Ellis (2000) Hidden in Plain Sight: Esoteric Power Training Within Japanese Martial Traditions. Freelance Academy Press 7/20/2023 0 Comments Sente and Awase in Aikidoby Hoa Newens At the 2023 TAA Gasshuku at Lake Tahoe, we worked on shomenuchi ikkyo in a class and I explained how the nage needs to initiate the technique by extending her arm toward uke’s face to draw uke’s arm into the movement. I noted that this is similar to the concept of sen no sen in Budo and provided a brief explanation. Below is a more in-depth explanation. The Concept of Sente In a competitive environment such as war, martial arts and game of strategies, taking the initiative is often the preferred winning strategy, since this first action serves as a preemptive move that forces the opponent into a restricted range of predictable defensive reaction, giving one a strategic advantage. For example, initiating a linear movement toward my opponent’s face with my arm would likely draw her response to that particular space; she would have to either block it, move to the right or the left of duck down. Her movement will likely be localized in that space in front of her face. Based on this knowledge I gain more control to launch my second move. It is not very different from throwing bait into the ocean to attract a school of fish then dropping a net onto them. In the strategy game of Go which dated back to the 4th century BCE in China, the ability to play the initial move, Sente (先手), compels the opponent to play the after-move, Gote (後手), and provides a better chance to control the opponent’s movement throughout the game. The concept of sente and gote evolved further in the martial arts environment, into the concepts of go no sen, sen no sen, and sen sen no sen to define various strategic timing of movement. In go no sen, one intentionally lets the opponent attack first then seizes his opening to make one’s move. For example, in in the basic version of Aikido Kumijo No. 8, as soon as the attacker starts the hayangaeshi strike one seizes the opening with a thrust to the chest. In sen no sen, one initiates the first move to elicit the opponent’s first move, then seizes control with the next move. The initial move can be viewed as a pre-emptive move to restrict the opponent’s options. For example, one can initiate a strike to generate a parry from the opponent, upon which one would control the parrying arm, similar to shomenuchi ikkyo technique in Aikido. Another example is the version of shomenuchi iriminage referred to as yama biko no michi (the path of the echo in the mountain), in which one initiates a strong extension toward uke to draw out his forward strike then one enters with iriminage. In sen sen no sen, the timing is before sen no sen, that is before any movement is even conceived. One would draw out the attacker’s intent to strike and suck him into one’s sphere, as when O Sensei states, Opponents confront us continually, but actually there is no opponent there. Enter deeply into an attack and neutralize it as you draw that misdirected force into your own sphere. Morihei Ueshiba This technique is non-physical and requires one to be aware of the opponent’s intent and draw it into one’s center then neutralize as it manifests as a movement. For a glimpse of a similar technique refer to the scene in The Seven Samurai movie when during a recruitment and testing of potential fighters, a master ronin enters the testing hall and stopped just before the doorway, his heightened awareness sensing the presence of evil intent behind the door. Is Sente Relevant to Aikido? Sente is often used in competitive Budo, such as judo, karate and kendo. As can be seen in the foregoing examples of Sente in Aikido techniques, this concept can help to point out the correct timing for these techniques. It helps the student perform the movement at the right time to achieve harmony with the uke. However, except for the case of sen sen no sen, the concepts of sente and gote exist in reference to linear time and presuppose that our consciousness operates in a sequential manner. That is, at moment #1 I make a move, at moment #2 the opponent is aware of the move and responds to it. This is a limitation that does not provide for one person to be instantly aware of the other’s intent with the result that both persons initiate concurrent movements that have the potential of neutralizing each other. The latter case represents awase (合わせ), as further described below. With respect to the reason for engaging each other in a martial encounter, O Sensei pointed out that there is no opponent, there is just a person with misdirected thoughts, or misplaced heart. We do not fight each other, we do awase with each other, and neutralize the evil in our hearts. There are no contests in Aikido. A true warrior is invincible because he or she contests with nothing. Victory means to defeat the mind of contention that we harbor within. Morihei Ueshiba O Sensei explained further: A real warrior puts an end to all conflict and keeps people from resorting to arms to settle disputes. That is the mission of a warrior. A warrior strives to create inner and outer harmony, unity and peace throughout the world. The warrior knows that human beings contain the entire universe within them. That is the ultimate principle, the rationale that guide their actions. To enact the peace and unity of the universal mind is the purpose of Aikido. Morihei Ueshiba, The Secret Teachings of Aikido If my purpose is to create peace and harmony, I do not need to win, therefore, how relevant is it for me to make the first move? I just need to be able to come together (awase) with my counterpart and resolve the conflict amicably. Let us remember that the purpose of Sente was to win over and conquer the other party; if we achieve this purpose and rejoice over the other’s defeat, wouldn’t we have the same mind of discord as the other person? Sente is relevant for competitive endeavors. Whereas, in an environment where competition does not exist, it loses its meaning, though it may have some usefulness in the early training stages. Indeed, I have come across scant reference to this concept by O Sensei or Saito Morihiro Sensei., Below are some doka (songs of the way) composed by O Sensei that may give a glimpse of O Sensei’s timing, as compiled by John Stevens in The Essence of Aikido – Spiritual Teachings of Morihei Ueshiba, Kodansha International, 1993. (No. 79) If you want to disarm your foe, seize the initiative step in and cut decisively! (No. 82) When your opponents run in to attack, take one step aside and immediately cut. (No. 87) Letting the warped foe strike at my form, I slip behind him and counterattack. (No. 88) Seeing me before him the enemy raises his sword to strike, but by that time I already stand behind. O Sensei gave this example about how to read the opponent’s mind when explaining the concept of odo no kamuzawa (小戸の神業): Aikido is odo no kamuzawa. If you are linked to the void and emptiness, the vibrating patterns of the universe will be reflected on your inner mirror. Here is a practical example. An opponent comes walking toward you; if you are spiritually sensitive to his vibrations, you can read him completely even before you see his form. With good aiki, you can instantly sense an opponent’s movement and deftly avoid any attack. If an opponent appears right now, you must be ready. There is no room for error. This is odo no kamuzawa. Morihei Ueshiba, The Secret Teachings of Aikido, Kodansha International, 2007 The Timelessness of a Calm Mind At the ultimate level of martial arts, the martial artist sees through the opponent, and physical timing becomes irrelevant, as can be gleaned from O Sensei’s own accounts of two incidents, as noted by the Second Doshu, Kisshomaru Ueshiba, in The Spirit of Aikido, Kodansha USA, 2012. The first incident occurred in 1924 in Mongolia when O Sensei’s group was attacked by Chinese soldiers: I couldn’t move from where I stood. So, when the bullets came flying towards me, I simply twisted my body and turned my head. Soon, when I concentrated my vision, I could intuitively tell from which direction the enemy would fire . . . I could see pebbles of white light flashing just before the bullets. I avoided them by twisting and turning my body, and they barely missed me. . . but suddenly I had an insight into the essence of Budo. I saw clearly that the movements in martial arts come alive when the center of ki is concentrated in one’s mind and body, and that the calmer I became, the clearer my mind became. I could intuitively see the thoughts, including the violent intentions, of the other. The calm mind is like the quiet center of a spinning top; because of the calm center, the top is able to spin smoothly and rapidly. It almost seems to be standing still. This is the clarity of mind and body [sumi-kiri] that I experienced. The second incident occurred in 1925 at O Sensei’s dojo in Ayabe, when he was challenged by a naval officer armed with a sword. It was nothing. Just a matter of clarity of mind and body. When the opponent attacked, I could see a flash of white light, the size of a pebble, flying before the sword. I could see clearly that when a white light gleamed, the sword would follow immediately. All I did was avoid the streams of white light. Therefore, for advanced training in Aikido, rather than striving for sente to achieve victory, we should be striving for clarity of mind to achieve awase. Awase In Aikido, timing and power are meaningful only in the early stages of training. In advanced training, what matters is whether the training partners have come together to achieve awase (harmony). What matters is not before (sen) or after (go), but together (ai). Aiki is the harmonizing principle that ties the elements of the world together. It unifies the spirit. It binds things as one. Morihei Ueshiba, The Secret Teachings of Aikido As soon as practicable in their training, Aikido students strive for awase, which in the beginning manifests as synchronization of movements. Both the nage and uke must remain fully alert through the engagement to keep in sync. This is a most important distinguishing characteristic of Aikido training as compared with other competition-based martial arts: both training partners work together to achieve harmony, not against each other to achieve supremacy. At a later stage, Aikido students add to their awase by syncing their ki (energy) flows, reducing gaps and starts, and keeping the movement smooth, minimizing any violent impact. The two training partners work together in a respectful and trustful manner during the performance of a technique; one does not bash the other, who blends rather than trying to escape and fight back. This is the training stage known as ki no nagare (blending of ki). Ultimately, beyond technical proficiency, the advanced Aikido students must go beyond timing and physical blending and allow their awareness to create the appropriate setting or movement to respond to a challenge. This training stage is known as Takemusu Aiki. In Aikido, the techniques are constantly changing, for change and adaptability are part of the essence of Aikido. I am always training and studying in that spirit, constantly altering the techniques according to the circumstances . . . Aikido has no forms. It has no forms because it is a study of the spirit. It is wrong to get caught up with forms. Doing so will make you unable to respond with proper finesse. Morihei Ueshiba, The Secret Teachings of Aikido For purpose of understanding the meaning of the principle of awase in Aikido, we can distinguish the following stages. Tai no awase Body blending with body. At this beginning stage, students strive for harmony of physical movements. Timing and angles are important. The result is a safe and peaceful exit for all concerned. This stage represents at least the first few decades of training, through the godan level. Ki no awase Energy blending with energy. At this stage joining our energy with that of our training partner is the practice goal. This stage includes ki no nagare waza. Up to this stage, using sen no sen in training helps the students go beyond the reactive timing and acquire the ability to extend ki energy to initiate an engagement, such as when practicing shomenuchi ikkyo as described earlier. Gradually physical timing becomes less relevant, and merging ki flows becomes more important. Kokoro no awase Heart blending with heart. This is an advanced level practice in which one seeks harmony of feelings and intent, with or without movement. O Sensei instructed that we should envelop the opponent with our kokoro (heart/consciousness) then we can feel their heart and lead them to the right place. As the awase of heart controls, awase of ki flow follows, and awase of movement results; this is awase from the inside out. This can sometime be observed as a harmonious interaction between senior advanced students and their sensei. Takemusu Aiki Blending with Aiki to create life. At this ultimate stage, one merges with Aiki, the spiritual life force of the universe, to create, physically, mentally or spiritually. One would move, breathe, and feel coherently with all things. These stages are described herein to help with the understanding of the concept of awase, though they are not practical aids for training. Further discussion on this topic can be found in another essay The Ai of Aikido . In summary, though sente and gote are concepts that are useful in the early stage of Aikido training, experienced students need to rid themselves of the desire to win or to be first, and focus on the desire for awase, to come together with others through a calm mind. This is the way to reach the heart of Aikido. Hoa Newens July 20, 2023 By Dr. Paul Williams, PT, DPT For this series, I will focus on how fascia group together muscles, myofascia, into networks called tracks, lines, or chains that can provide a transfer of force across the entire body. For part one, we will look at how these chains support the body during forward and backward rolls. In the second part, I will explore how fascia can assist and potentially be strengthened as a biotensegrity structure when performing and receiving aikido techniques. In the last part, I would like to discuss internal practices and how they can help form healthy fascia. Beginning to Roll A common Issue with learning how to roll is fear. Most who have never rolled on a mat in their life have a fear of hurting themselves. As an aikido teacher, it’s tough to convey the common phrase “there is nothing to fear but fear itself” when new students are first faced with the ground below them. But when we educate them on the purpose of rolling, how their bodies are made to roll, and how it strengthens the body, then I believe we can sequester some of that fear. Hoa Newens Shihan likes to say, “The mat is our first and best uke because it is unchanging and always providing us with consistent feedback.” I would like to add that the mat is our best physical trainer. Rolling molds our body’s fascial system into the shape of a circle which is an essential shape in aikido techniques. To have our rolls smooth and without interference from our bodies, we need to round out the edges and therefore evenly dissipating the ground reaction forces from the mat. What is Fascia? “One could also describe them as fibrous collage-nous tissues that are part of a body-wide tensional force transmission system.” (Schleip et al., 2012). Luckily, we come equipped with a ubiquitous protective layer just under our skin and throughout our body called fascia. Anatomy Trains by Thomas W. Myers is a wonderful book that took me down a rabbit hole of research on the topic of fascia. Fascia is the connective tissue that covers, shapes, and protects every organ, muscle, joint, tendon, adipose tissue, blood vessel, lymph node, and nerve fiber in our body. Fasciae are mostly made up of collagen, elastin, and a viscous fluid called hyaluronan which are embedded in a matrix network. This matrix is both superficially under the skin and deep in the muscles. It connects and shapes muscle groups across the entire body from front to back and laterally from one side to another. These tracks or chains provide support, transfer force from muscle contraction, and protect us from external forces. In modern medicine, fascia has been one of the most understudied tissues of the body. It was quickly discarded as gristle in anatomy classes for decades due to a lack of tools that could measure fascia. Clinical Implications of Fascia Now that we have better imaging technology, there is no doubt that fascia is an important part of our lives and can be the cause of function or dysfunction. If we don’t move dynamically in life, maintain proper hydration, and practice proper physical or movement therapy, then fascia can become dysfunctional. In my practice as a home health physical therapist, I’m exposed to how fascia can pull my patients down into postures that permanently cause movement dysfunctions. “A man is born gentle and weak. At his death he is hard and stiff. Green plants are tender and filled with sap. At their death, they are withered and dry. Therefore, the stiff and unbending is the disciple of death. The gentle and yielding is the disciple of life.” - Lao Tsu (Tao Te Ching, Chapter 76) The most common example in my practice is that of an elderly person that sits for most of the day in a wheelchair, recliner, and/or ambulates stooped with a walker. All these positions maintain the torso and hips into flexion and restrict extension for proper upright posture. My patients with this condition complain that they feel like they are being pulled down. According to the Tao Te Ching and the fuzz speech, without daily counter action into extension via stretch of the anterior chain, or as Myers would say the “superficial front line”, we are at risk of this frontal fascia tightening and solidifying us into this forward position, as you see on the picture below. Over the last ten years, myofascial release therapy has become a fast-growing approach of physical therapy. This is due in part to the recent discovery that there are more nociceptive (pain), interoceptive (internal awareness), and proprioceptive (position awareness) receptors found in fascia than in muscle fibers. Leading researcher, Robert Schleip, calls fascia the body’s largest sensory organ with an estimated 250 million nerve endings. That’s six times more richly innervated than our muscles. It makes sense that more injuries occur in the connective tissue including deep and superficial fascia than muscle bodies themselves. This has been proven by studying the thoracolumbar fascia where there is a high concentration of myofascial tissue. It was discovered that this fascia is the most pain sensitive tissue in the lower back. These nerve endings run up the spinal cord from the tissue to the insula cortex of the brain. This area of the brain is responsible for one’s sense of self and emotional state, and this may be the reason why one’s emotional state seems to be correlated with episodic chronic low back pain. Modalities such as cupping, scrapping, and acupuncture in the form of dry needling have recently been adopted by the physical therapy profession from traditional eastern medicine. More and more therapists are using fascia-based therapies when looking at patients with movement dysfunctions or athletes wanting to optimize their performance. I think we all may remember Michael Phelps at the 2016 Olympics. He and many other swimmers testified that they could get more reach with their swim stroke after a cupping session. This can potentially give an edge in a sport where one hundredth of a second is the difference between winning and losing. Personally, I’ve had to use cupping for shoulder pain. Several years ago, after about 3 years of neigong (internal practice), I was able to relax my shoulder at will, but I could still feel tightness and pain superficially to the muscles. After one session of cupping from a physical therapist, those fascial adhesions created from a previous shoulder injury were stretched and able to become elastic again. This resulted in an instant relief of discomfort and rigidity which has lasted ever since. This presentation provides a visual demonstration on the importance of a healthy fascia system and how fascial injury can lead to dysfunctions in everyday mobility. As a result of this understanding, physical therapists can no longer look at musculoskeletal disorders in the same way. We cannot just hyperfocus on knee or shoulder pathologies and only provide examination and treatment in that one local area. With a connected fascial matrix approach, it is now more appropriate to examine and possibly treat the area above, below, or across from the orthopedic pathology. As an example, for the injured shoulder, we must assess the opposite hip. For an injured knee, we ought to look at the ankle or hip above to have a complete clinical framework for what is going on at the site of pain or dysfunction. Strengthening Fascia with Rolling So, if we have these healthy fasciae that support us in our movements, then how do we make them stronger and more functional? They aren’t like muscles in that they don’t immediately contract at the will of our nervous system, but they do stiffen more longitudinally and some transversally to local muscle contraction. Fasciae can also respond and strengthen to strain and stress through stretch and/or compression placed on them much like the bones in our body. Unlike bones and muscles, fasciae are not isolated to a specific area of stretch or muscle contraction. In fact, it has been observed when the latissimus muscle is dynamically stretched, it affects and stiffens the opposite lumbar and hip fascia. For muscle contraction, a seated anterior pelvic tilt causes small cranial displacements of fascia. Just like muscle or bone, the more use a myofascial chain gets, then the stronger it becomes. This is done by tissue remodeling when fibroblasts lay down collagen, making the connected myofascial chains across the body more resilient and stronger. “Although the limbs are bony and angular, practitioners of martial arts can often make it look as if the body is made of India rubber as they roll effortlessly along the legs, arms, and trunk.” (Myers, T. W., 2014) Interestingly, the author of Anatomy Trains has a background in aikido, and he uses the aikido roll in his book to show how a myofascial chain helps support this exercise. The forward roll lightly starts contact at the little finger. Then it moves along the ulna and triceps to cross the rotator cuff and finally to the latissimus. This is what’s known as the Deep Back Arm Line. From the latissimus, it connects diagonally to the Back Functional Line supporting most of the body’s weight crossing the back to the opposite hip. The final track of the roll moves down the Lateral Line of the leg all the way to the foot when it contacts the floor to stand back up. Below is an illustration of how this occurs. “Fascial tissues are seen as one interconnected tensional network that adapts its fiber arrangement and density, according to local tensional demands.” (Schleip et al., 2012). The definition above describes a quality of biotensegrity. More on this subject will be discussed in part two, but in general it describes our body’s ability to balance compressive and tensional forces from one end to another. As you can see, the roll is fully supported by three lines of fascia making one track or chain from the tip of the pinky finger all the way to the contralateral leg. The stretch and compression of this track during our front and backward rolls will strengthen our cross-body connection. Hypothetically, the more rolls we do the stronger our connections can become. Robert Schleip, a leading researcher on fascia, devised a four-dimensional model for how to properly train fascia. These dimensions correspond to the principles of function of fascia which include shape, movement, communication, and supply. Not surprisingly, the roll covers all four functional dimensions in his criteria. The first function is expressed by the “Stretch” of our chains when preparing for our roll by creating the shape of a circle. We crouch down rounding our shoulders and back by internally rotating the arms and reaching forward in the shape of a circle. If we don’t do this stretch first and maintain the tensile elasticity throughout the roll, the shape will collapse and can result in injury. The second function of fascia is movement via “Spring” action. That is utilized at the beginning of the roll to create momentum which carries our bodies through a roll all the way to a standing position. If we don’t push off with the back foot and spring forward, we can put too much pressure on the circular shape created by our arms and collapse our structure. This is usually demonstrated in the barrel or sideways roll. The next function is “Supply” where we revive and rejuvenate the fascia. Schleip uses the example of a foam roller where compressive forces on the fascia provide a self-massage. We do the same with the compressive ground reaction forces when we contact the mat. This is a benefit for fluid exchange where metabolic waste in the fascial matrix is replaced with fresh blood plasma which can assist in reducing inflammation.
The last function is to “Communicate”. Our bodies communicate with us by feeling where our center is in space in relation to the mat during the roll. Like Newens Shihan has said, “The mat is our best uke”, because we are feeling where our circular shape is smooth or not. This in turn improves our proprioceptive awareness since we are getting real time biofeedback from the ground through our bodies. Conclusion One could say that our bodies are literally made to roll. This begs the question of how long before we see the fruits of our labor? Fascia is unlike muscle which strengthens and increases in size after several weeks of diligent strength training. In fact, an increase in fascial thickness can be a sign of pathology found in patients with low back pain. What we need are tissues that have strong tensile properties which make this metaphorical wetsuit more pliable, elastic, and less prone to injury. Fascia will take around 3-9 months before tissue remodeling becomes a reality. It's important to apply this knowledge in a way that relaxes us and gives us confidence. Rolling is a practice meant to give us a strong interconnected body over time, which allows us to transmit forces along these built-in chains. So, no need to rush it. Take your time to do it right. Through an understanding of our myofascial chains, we can now see the importance of rolls in our training. According to the Anatomy Trains theory, these fascial tracks not only support us in rolling, but also allow us to transfer and exert force through our bodies safely when performing techniques. More on this will be discussed in the next blog. Unfortunately, rolls have become less practiced and are viewed with minor importance in many dojos. This comes at the cost of not developing strong cross-body connections that can in turn perform strong and structured techniques that incorporate proper shape, dynamic movement, body awareness, and restoring tissue health. To our students, I hope those 50 rolls at the beginning of class are starting to make a lot more sense. Happy training! Works Cited Myers, T. W. (2014). Anatomy Trains: Myofascial Meridians for Manual and movement Therapists. Elsevier Ltd. Schleip, R., Findley, T. W., Chaitow, L., & Huijing, P. (Eds.). (2021). Fascia: the tensional network of the human body-e-book: the science and clinical applications in manual and movement therapy. Elsevier Health Sciences. Ajimsha, M. S., Al-Mudahka, N. R., & Al-Madzhar, J. A. (2015). Effectiveness of myofascial release: systematic review of randomized controlled trials. Journal of bodywork and movement therapies, 19(1), 102-112. Schleip, R. (2015) Fascia in Sport and Movement. Edinburgh, UK: Handsping Publishing. Schleip, R., Bayer, J. (2021) Fascial Fitness: Practical Exercises to Stay Flexible, Active, and Pain Free in Just 20 Minutes a Week. Berkely: North Atlantic Books/ Lotus Publishing. Kjaer, M., Landberg, H., Heinemeier, K., Bayer, M.L., Hanse, M., Krogsgaard, M.R., & Magnusson, S.P. (2009) From mechanical loading to collagen synthesis, structural changes and function in human tendon. Scand J Med Sci Sports. 19: 500-510. Laozi., Feng, G., & English, J. (1997). Tao te ching. 25th anniversary ed. New York, Vintage Books. Wilke, J. (2021). Mechanical force transmission across myofascial chains. Fascia in Sport and Movement, 147. 6/17/2023 0 Comments The Horse Stanceby Hoa Newens This paper provides background information on a well-known martial arts stance, the horse stance, and explains the proper way to practice it. General information on martial stances, including the horse stance, can be found in another paper, Stances in Martial Arts (https://aikidodavis.com/blog/stances-in-martial-arts). What is the Horse Stance The horse stance is a key element of basic training in many martial arts originating from Asia. It owes its name to the position of the legs which resembles that of a horse rider spreading the knees to accommodate the trunk of a horse. Its most obvious purpose is to strengthen the lower body, that is, hips and legs. There are other less apparent yet more substantial reasons to practice this stance on a regular basis that we will explain below. Why Practice the Horse Stance The spiritual connection Sentient beings are created by heavenly intelligence ingeniously combining various earth elements; hence the natural tendency of these beings is to reach back to their creative sources, heaven and earth, for sustenance. Witness, trees grow vertically downward to absorb the nutrients of the soil, and vertically upward to soak in the nourishment from sunlight and air. Scientists know this phenomenon as geotropism (or gravitropism): roots of plants gravitate naturally downward toward the earth center, while the stem is drawn upward in the opposite direction toward the sun and air. Similarly, human beings are made by divine super-intelligence combining various elements of earth, and are naturally drawn toward the motherly source, the earth, for their physical sustenance, as well as toward the fatherly source, the heavens, for spiritual inspiration. Indeed, humans instinctively know to lie down on the ground to relax and reinvigorate; they also intuitively know to gaze far into the blue sky or starry firmament to get inspiration. In the same vein, martial artists of old and other spiritual seekers discovered that they had better chance of success in their earthly endeavors when then plugged into these vast energetical reservoirs located at opposite poles, the amniotic sac of earth and the vast quantum field of potentialities of the heavens. They devised methods to root into these reservoirs, and one of them is the practice of stances, such as Zhan Zhuang (standing like a pole/tree). Of these stances, the Horse Stance was the most basic and the most down to earth (literally). The energetic connection A proper horse stance channels the energies of heaven and earth through the central energetic core and nourishes the energetic bodies (physical, etheric, celestial, causal, etc.) of a human being. That is, the correct physical stance aligns the bodies (physical and energetic) of the human being such that the central pole becomes an antenna that exchanges electromagnetic energies with the earth and the universe. The horse stance in particular favors the exchange with earthly energies that nourish and strengthen the physical and lower energy bodies, while also receiving and transmitting other higher frequency energies to a lesser extent. The horse stance is the stance that builds the martial artist from the ground up and helps him maintain this energetic connection throughout the movements. This continuous connection with the earth allows the martial artist to continuously channel earth’s energy upward through the legs, store it in the hips and discharge it through the upper limbs toward the target. Stance training in martial arts generally starts with the horse stance then bifurcates into two branches: the external martial arts train with asymmetric stances representing the typical forms of such arts, while the internal martial arts prefer training with symmetric stances focusing on the development of the energy centers, such as the Zhan Zhuang stance of holding a ball in front of the chest. In order to derive benefits from the Horse Stance, one does not need to understand how the energetical exchange takes place; one just need to hold the stance correctly, as explained below. As in most inner practice, once we have made the decision to engage into it, we should remove our petty self and refrain from interfering with the working of Nature; we just need to stand and be aware, and not try too hard. Stand with the feeling of receiving energies from heaven and earth through the central axis, anchored in earth through the legs, while ready to connect with the above-ground environment through the extended arms. The impression should be that one is rooted into the sources of primal energies and recharging the Self, while holding the outer world at bay with the extended arms. Consistent practice will create a natural space, a buffer zone, between the Self and the world, that spawns a sense of detachment from worldly affairs, and promotes inner peace. The mental training Standing still in the horse stance for fifteen minutes while the body is aching and struggling to maintain balance is a mental challenge. Yet people have done it, and it takes a lot of discipline. The hardest part is not caused by the body, but by the weak mind that is running afoul, conflicted between the need to give in to the tired body, and the desire to hold the stance longer. One solution is to focus the mind (awareness) on feeling various parts of the body and releasing unnecessary stress. In the long term, the practice of the horse stance allows one to build endurance and improve mental focus, as well as instilling a disciplined character. The physical imperatives The strength of a martial art is derived from fluid movements of the body as a well-grounded unit. However, stability and fluidity are sometimes conflicting goals, until one finds a way to train for both. Such an approach has been known by ancient martial traditions: it consists of building a strong center that is supported, and can be moved quickly, by strong legs. The strong central axis allows the body to consolidate its energy and move as one unit, whereas the strong legs foster fluid motion. The horse stance trains for both imperatives, as explained below. Standing consciously still and relaxed for long duration allows the muscular and soft tissue structure to reorganize, separating the muscles and tissues that are needed for motion from those that are needed for stability; those that are idle will drop and hang from the active ones. With continued practice, the muscles and tissues that are necessary for the stance will gradually find the perfect alignment to deal with gravity. The long-term result is that the body eventually discover an axis in its median line that supports, and connects with, all other parts. This is the central axis, which rallies all parts of the body during motion. The low height in the horse stance strengthens the muscles and tissues of the hips and legs, which form the support structure for the central axis. For example, one can feel the lower back and the quads muscles aching in a prolonged stance. The strengthening of its support structure allows the central axis to move fluidly and to immediately anchor when the movement stops. How to Hold the Horse Stance A proper horse stance has these principal characteristics:
Daily Practice The horse stance is a regular long-term practice. Below are guidelines for daily practice.
Caution The horse stance imposes a hefty demand on the lower back and hip structure. Training that is prolonged beyond natural capability will result in harm to the body. As with any internal energy practice we advise moderation and incrementalism. Go up to 70% of capability and gently push that 70% threshold incrementally. Rushing this practice will only worsen it. It should also be noted that, because it is intrinsically an energetic practice, students can achieve higher level during intense group practice which are imbued with elevated consciousness. However, it is not advisable for a student to replicate such feat during an individual practice session. Conclusion All human beings, whether involved in martial arts or not, can benefit from the practice of the horse stance. It is a relatively easy and safe exercise that promotes health and calm; trees do it all the time. For humans, a daily dose of horse stance and correct walking are the most salubrious physical activities. |
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