O Sensei studied sword, staff and hand-to-hand techniques all of his life and developed Aikido as a combination of the hand-to-hand blending techniques and weapons (jo and bokken). He practiced his weapons primarily at his country dojo in Iwama, and his principal student there was Morihiro Saito.
The principle of combining hand-to-hand (Taijutsu) and weapons is called Riai. The blending and footwork of techniques done with weapons equates directly with the hand movements and footwork of Taijutsu. Essentially, they're the same thing.
Saito Sensei, who is now Ninth Dan and caretaker of the Aiki Shrine in Iwama, states in Volume One of Traditional Aikido, Basic Techniques that Aikido, as taught by the Founder, is an extremely efficient and versatile martial art. It does not rely upon a weapon or weapons but shows that the body movements are the same whether one holds a weapon or not. You can use a weapon, not use a weapon, or take the weapon from your attacker. Aikido applies to all these contingencies. Saito explains that the term, "Riai," means, literally, a blending of truths. By understanding Aikido through Riai, one sees that the Taijutsu techniques were developed from movements using the sword. Therefore, it can be assumed that training with the sword will develop taijutsu technique. Saito has stated often that sword training develops strong, focused Taijutsu technique.
O Sensei emphasized that a weapon should be used as an extension of the body, but he stressed that one should not develop a dependence upon a particular weapon. To build this feeling, one should practice consistently the basic exercises of ken and jo suburi, and the basic Taijutsu techniques known as tai no henko and kokyu dosa. A good understanding of these basic exercises will enable us to move smoothly and surely, with or without weapons.
Saito Sensei explained the concept of Riai in an article translated by William F. Witt Sensei.
He explained that, generally speaking, Aikido is known by its taijutsu techniques. However, the taijutsu movements are based on movements of the ken. It is difficult to separate those movements which are based on the ken from those which are based on taijutsu. Rather it is a harmonious blending of both that creates a single Aikido. In other words, both systems agree with each other. If one were to mix present forms of Kendo and Judo, for example, and expect the result to be similar to Aikido, one would be making a mistake. Even when using the same ken, Kendo and Aikido are very different even though they may appear to be similar. It also would be very difficult to explain Kendo in terms of Judo and vice versa.
The difference between Aikido and other martial arts is in the posture, Saito Sensei explained. When uke receives an attack, he must be standing in the back triangle. Second, uke must harmonize with the ki of his attacker. The incorporation of these two techniques makes Aikido unique.
The back triangle stance, for instance, in the posture of right hanmi, forms a triangle alongside the outside of the right foot with the inside of the left foot. The founder called this stance hito-e-mi. When standing in hito-e-mi, it is possible to execute a strike or thrust without receiving a blow in return.
Saito Sensei explained further that, in Aikido, the second concept, the harmonizing of ki, has many possibilities. In practice, one tries always to blend one's ki with that of the attacker. This enables one to respond in a less severe manner, without thrusting or striking, even when it is possible to do so. Partner blending practices such as kumi-jo and kumi-tachi are done according to basic forms and their purpose is the development of the harmony of ki.
After basic techniques have been learned, applied techniques can be performed at any required time. However, some people feel that for the purpose of testing techniques it would be necessary to have a match of some sort. This is very dangerous, because in Aikido a contest means a fight with a real sword. If a contest is held, rules must be made. The dangerous techniques would not be allowed and the range of applied techniques would be limited. Such a restriction would make the true aims of Aikido difficult to understand and Aikido would become a sport.
The more present day Budo (Martial Arts) seeks a real peace and proves the spirit of universal love, the more severe the process should be to attain these goals. That is the world of Budo. Progress along the way (Do) is one of hardship resulting in everlasting joy and cherished human relationships. These are special rights given to students, and it is the duty of the student to accept the hardships of ken, jo and taijutsu practice to actively further himself along the way.
To understand the combined Aikido system is to realize that one is not dependent upon a ken, jo or other weapon. Development of mind, body and technique does not rely upon an armory, but upon independence of action. If a sword is used, do not realize it as a sword; if using a jo, do not depend on it, but feel the common harmony in movement.
Saito Sensei explained that the system of ken, jo and taijutsu have common features that can be seen through careful examination. This proves the adaptability of Aikido to any situation. True understanding comes only through study and practice.
It should be the desire of all who practice Aikido to develop ki, body, and mind without neglecting daily practice. In this way, one can develop the true Aikido Spirit.
The "Suburi" techniques must be performed according to basic Aikido theory and philosophy. It is important that all suburi must be done with full extension of ki. Several suburi done with full ki extension are much better than thousands done lightly.
The beginning posture must be done in accordance with the back triangle. The handle of the sword is in line with the navel. This alignment makes movement forward and backward and right and left easier.
In the first suburi, it is important that the sword be raised overhead and brought down in exactly a vertical line. As in all Aikido suburi, during the downward stroke of the sword, the hips must be solidly based.
The sword is gripped strongly with the little finger and fourth finger of the left hand. The other fingers of the left hand hold loosely. The right hand holds the sword in a loose manner.
Mental Attitude of Partner Practice:
In Aikido sword practice with a partner, it does not matter if you are the attacker or defender but how you blend your ki. The most important thing is to harmonize with your opponent.
In Partner Practice No. 3, as the opponent lifts his sword to strike again, step forward blending with his/her Ki flow. This is the secret of "Tachii-dori," or sword-taking, and the basis of "Otonashi-no-ken" (the Sword of No Sound).
In this Partner Practice No. 6, a complete blending of Ki must be maintained with your opponent. Another name for this technique is Ki-musubi-no-tachi, or the sword of uniting Ki.
Moving from kamae, or the basic posture, the rotation of the hips determines the movement of both feet. The movement of the head determines the movement of both hands.
However, the hips move before the feet. Do not be aware of only moving the feet. It is good practice to rotate the hips to evade an opponent's thrust.
The entering, or Irimi technique was considered to be a secret technique to escape from multiple attackers. The other name for this is Yamabiki-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.
Draw out your opponent's Ki and enter deeply to his rear, Saito said. Having close contact with your opponent, throw him by rotating the hip as when striking with the sword.
In sword-taking, let your Ki blend with that of your opponent. As his strike is beginning down, grasp his sword hilt and lock his left elbow over your right arm. Lift your arms as if raising a sword and then strike down.
If you let your opponent influence you, it will be difficult to respond easily to his attack. Rather let him feel that he can attack you and then lead his Ki in any direction your wish.
According to Traditional Aikido, Basic Techniques, Saito Sensei was born in Ibaraki Prefecture in March, 1928. In July of 1946, he became the student of O Sensei at the Ibaraki Outdoor Dojo in Iwama. He lived at the dojo and worked hard for the Founder even though he held a regular job. So complete was his desire to learn Aikido and his devotion to the Founder, that after his marriage, he bypassed his honeymoon in order to train with O Sensei.
At the New Year Celebration of 1959, Saito Sensei became an instructor at the Main Headquarters Dojo in Tokyo. Through his Sunday morning classes at the Headquarters Dojo, he attracted many students (including William Witt Sensei) by his personal character and enthusiasm for Aikido.
According to the biographical note, Saito became head of the Ibaraki Dojo in April of 1969 after the death of the Founder. He and his wife have cared for the Aiki Shrine next to the dojo. Saito also has instructed at Kanagawa, Ibaraki, Iwate, and Tohoku Gakuin Universities, the Miyagi Branch Dojo and the Japan Self Defense Force Army Weapons School in Tsuchiura.
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