Aikido as Bujutsu or as Budo (2)

Aikido as Budo: The Redefinition of Martial Arts

The development of particular martial art, Aikido, is often used to show the development of Budo and to demonstrate the psychology of a martial art. Aikido is chosen because its founder is considered one of the last major disciples of the samurai arts. This does not imply that Aikido is the only modern Budo, nor does it imply that it is "better" than other styles because "better" is another relative term, just as Bushido and Budo are.

Although Aikido has its technical base in the Daito ryu Aiki ju jutsu of Takeda Sokaku, it is most decidedly that ‘Do’ art is in its philosophy, application and execution of technique. Spiritual, moral and physical teachings are well-regarded as higher priorities than absolute combat function. This very much reflects Ueshiba Sensei's personal philosophy as well as the prevailing political and social climate of Japan following World War ll.

The defeat of Japan left the Founder of Aikido in a state of disillusionment and caused him to withdraw within himself because he once taught martial arts to be used for the purpose of killing others to soldiers during the war, and he became deeply troubled after the conflict ended. He retreated to Iwama where he rejected almost entirely the early form of Aikido and launched himself upon a search for a new path. This period led to a profound and permanent change in his thinking. The Founder of Aikido surely understood that the main difference, in a military and philosophical sense, between the highly skilled sword-wielding samurai and the crew of a B-29 bomber armed with an atomic warhead was one degree and that their social functions and justifications were the same. Moreover O-Sensei’s consciousness of the historical misuse of martial arts in feudal Japan was expressed as quoted from himself:

“If we look back over time, we see how the martial arts have been abused. During the Sengoku period (1482-1558, red.) local lords used the martial arts as a fighting tool to serve their own private interests and to satisfy their greed.”

Even the later Budo of the Edo period, despite their increased emphasis on spiritual goals, were often very much concerned with fighting and strong inter-school rivalry replete with contests and dueling existed in the absence of actual warfare. It was based upon an acknowledgement of these inherent dangers and limitations that O-Sensei sought to redefine the role of martial arts and their relationship to the individual and modern society.

The redefinition process itself rouse a dilemma on how could martial arts be preserved and maintain their vitality, yet be denied their historical function? Was there no way to bind their powerful potential while redirecting them towards permanently peaceful, pro-life ends without in the process destroying their very essence?

O-Sensei's solution to this dilemma was multi-dimensional in nature. He not only continued to refine the rich technical heritage which stood at the base of Aikido techniques, creating the concept of "Takemusu Aiki" to represent the spontaneous execution of technique of the highest level but also completely redefined the notion of "martial arts." O-Sensei's new definition represented a clear departure from traditional views which stressed that true Budo is the loving protection of all beings with a spirit of reconciliation. The Founder also urged viewing martial arts in terms of non-opposition, as he said:

"You are mistaken if you think that Budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true Budo."

Further in Budo, one not only to defend him/herself but also to try to protect the attacker from injury. This was a complete rejection of a "world-in-conflict" model in favor of a "never fighting, always victorious" philosophy where life is a value to be honored and protected.

The qualities of loyalty and service, so noble in concept, yet so readily abused in reality, prominent in the traditional martial arts are still relevant in the context of Aikido. However, in Aikido, "loyalty" and "service" are rendered to the ideals of personal and social betterment, not to superiors or governments, where the individual never has a decision-making responsibility.

In summary, O-Sensei conceived of Aikido both as a "Way" to promote individual growth and as a means of propagating a model of social harmony. It is a far-reaching approach where socio-ethical implications of such a humanistic philosophy attached to a viable martial art form practiced by significant numbers of persons. No one can explain Aikido as Budo better than O-Sensei himself as all of us can learn from few of his famous sayings:

“Aikido is non-resistance. As it is non-resistant, it is always victorious.

Those who do not agree with this cannot be in harmony with the universe. Their budo is that of destruction. It is not constructive budo.

There is no enemy for Ueshiba of Aikido. You are mistaken if you think that budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true budo. True budo is to be one with the universe; that is to be united with the Center of the universe.

True budo is a work of love. It is a work of giving life to all beings, and not killing or struggling with each other. Love is the guardian deity of everything. Nothing can exist without it. Aikido is the realization of love.

Without budo a nation goes to ruin, because budo is the life of loving protection and is the source of the activities of science.

I want considerate people to listen to the voice of Aikido. It is not for correcting others; it is for correcting your own mind. This is Aikido. This is the mission of Aikido and should be your mission.”