An Aikido Journey: Part 3 by Peter Goldsbury
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American Interlude
When I departed for the US in 1973, I had been training for four
years. There was no thought of stopping merely because I was moving to
another country. However, I did not know anything about the aikido
world outside my own small sphere of practice, in London and
Brighton. Of course, I knew it existed. I had heard of Morihei
Ueshiba, who was simply known as O Sensei, or the Founder, for
Mr. Chiba once mentioned his time in the Hombu Dojo as an
uchideshi, but it really was another world, distant and remote,
but increasingly fascinating.
Nor were there many books to read about aikido. I chanced upon a
large, lavishly illustrated volume entitled This is Aikido and
written by someone called Koichi Tohei, who was the chief instructor
at the Hombu Dojo I had heard about. This book seemed to dwell on the
seemingly impossible things one could do with aikido by making use of
something called ki, but a much more useful book was Aikido
and the Dynamic Sphere, written by Adele Westbrook and Oscar
Ratti. The description of aikido and the explanations of techniques
were very clear and convincing, while the chart of all the different
attacks and techniques was probably the most useful thing in the book
for me at this time. It gave a framework, a technical map with
markers, and thus a context within which I could place all the
techniques I had learned. The only problem was that the movements
shown in the illustrations were impossible for anyone with a normal
body, i.e., one like mine.
Up to now I did not regard aikido as a spiritual art in any sense
of the term. I had spent a number of years in the Jesuits and thought
I knew quite a lot about spirituality. At the time I was looking on
aikido purely as a physical self-defense art, and saw this aspect very
clearly -- dramatically, one could say -- in the way Mr. Chiba dealt
with his attackers. On one occasion an uke had to rush to the window
to throw up, while a technique was being demonstrated. Chiba Sensei
calmly waited till he had finished and then resumed the demonstration
with the same uke. On another occasion we were practicing techniques
from kicks aimed at the lower stomach. Mr. Chiba was very unhappy with
his uke's attacks and so roles were changed and he became
uke. Sensei's kick was very fast and one landed in the crotch: the uke
crumpled up and we male students keenly felt the possible effects on
his/our reproductive potential. We beginners were somewhat awestruck
at all this. The ukes had a very rough time, but we did not see such
hard training as a particularly spiritual experience, for the teacher
or for the student. The waza had to be done correctly and this
was a major preoccupation for me. The body had to move correctly at
the right time. The yudansha in the dojo showed endless patience in
making sure we beginners did the techniques correctly, but the
relationship between tori and uke was never presented in specifically
spiritual terms and there was never any talk about overcoming one's
ego.
The university where I had enrolled was Harvard University, in
Cambridge, Massachusetts, and my first aikido teacher had kindly given
me the name of a Japanese instructor who ran a dojo nearby. The
instructor's name was Mitsunari Kanai, so, after arriving and settling
in, I went along to the New England Aikikai, which was situated very
near Central Square in Cambridge. The dojo, which was up a flight of
stairs, was quite spacious, with separate changing rooms, a
meeting-cum-living room, and an office for Kanai Sensei. It seemed
quite a lot more permanent, and potentially sociable, than the dojo
where I had trained in London.
The main practice was in the evenings, but there was practice also
on some mornings and on Saturday afternoons. There was a core of
regular members and I eventually became a member of this core group,
probably because I practised so often and because the core group often
met socially after practice. After morning class there was usually
breakfast in a deli across the street, where I learned the mysteries
of eggs 'sunny side up' and 'over easy'. The waitress had asked how I
liked my eggs. 'Basted', was my answer and this caused major
confusion. After that Peter's quaint British English became the
object of much dojo humor -- all friendly, I should add.
After evening class we met on occasion for a bite and a beer in one
of the many eating houses near the dojo. I have vivid memories of
walking home after practice dinner one night and passing an
Irish bar called The Plough and the Stars. Actually, the bar
had a bad reputation, especially on and around March 17, and I was
advised never to go there, for the bar was an Irish republican
stronghold my 'quaint' British accent would give me away
immediately. On this occasion a man somewhat the worse for drink
exited the bar horizontally, in mid-air. A major preoccupation in the
dojo was whether techniques 'really' worked, especially among the
yudansha and there was talk of some individuals going out and picking
fights outside the dojo. The Plough and the Stars would have
been a good place to test the effectiveness of techniques, but I was a
foreigner, in the US on a student visa, and this ruled out any
possibility of encounters that would draw the attention of the
police.
The basic waza we practiced at the dojo were similar to what
I had experienced in London with Chiba Shihan, though the 'way in' to
the structure of aikido through the basic techniques was somewhat
different. For example, we practised ways of breaking one's partner's
balance from the katate-tori grip that I had not seen before
and in each dojo the repertoire of waza considered as ouyou
waza was somewhat different, the difference probably reflecting
the preferences of the shihan. However, the atmosphere of the two
dojos was quite different. Of course, very serious practice was done
in both, but in the Cambridge dojo the atmosphere was less taut and
humor was rather closer to the surface.
There was another aspect to practice in the Cambridge dojo that I
did not encounter beforehand or afterwards. One way of putting this
would be that there was a rather more pronounced 'spiritual' dimension
to practice, though this never came directly from the shihan. Kanai
Sensei kept his distance, perhaps because of language difficulties,
and rarely talked about aikido apart from explaining techniques when
teaching. Another way of putting this would be that there was a
significant number of members who came to practice each time with a
very clear idea of what they expected from the practice and who
measured their improvement in specific ways. So, it was not just a
matter of training hard and expecting one's aikido to progress
gradually in ways that one could not measure. Rather, each practice
was an occasion for clear and definite progress to be made in a
specific area. The closest analogy would be that of attendance at a
church service: you came out a better person than before and this was
clear to oneself and everyone else. If you had not improved, there was
something wrong.
Of course, we covered the entire repertoire of basic waza
and practiced a lot of ouyou waza also. Among the latter was
koshi-nage. Kanai Sensei was fairly short and had an impeccable
sense of timing that was hard to reproduce. Whereas ude-garami
was a Chiba trademark, some variation of koshi-nage was Kanai's
speciality, or irimi-nage ending in a clothesline throw. We also
practiced ???a technique on the elbow called 6-kyo. This was quite
dangerous and required a special type of ukemi, with the legs and feet
projected out backwards, so that one's body was flat on the ground. We
also practiced with weapons.? I had practiced with weapons ever since
starting aikido and so the Cambridge dojo was no exception. This was
before the days when Iwama-ryu became known and there was never any
suggestion that aikido did, or did not, need weapons, as if one could
make a choice in the matter.??
Another by-product of my time in the Cambridge dojo was a closer
acquaintance with the Aikikai and an introduction to aikido
'politics'. In 1974 the second Doshu, Kisshomaru Ueshiba, made a visit
to the US and came to the New England Aikikai. Doshu brought with him
one or two assistants and other Japanese shihans resident in the US
came to Cambridge to meet him. Thus I saw for the first time
Yoshimitsu Yamada from New York and Akira Tohei from Chicago. Doshu
was on his way to Hawaii and we overheard dark conversations about
another Tohei and a major split within aikido. A year later, Kisaburo
Osawa visited the dojo, accompanied by Masatake Fujita. Because of
limited space in the dojo, practice was restricted to yudansha, but we
beginners were allowed to watch. Osawa Sensei taught a class and
occasionally used Kanai Shihan as his uke. One technique was irimi
nage and Osawa Sensei gently used Kanai Sensei's long flowing
black hair, for which he was famous, to throw him.? We could not
believe our eyes. Our godlike Sensei, being thrown by the hair!
After practice a pot-luck party was held in the dojo. Osawa Sensei
sat in the middle of the room amid a phalanx of shihans and we were
allowed to ask him questions about aikido. Urged by my dojo friends to
ask him a 'really hard' one, I suggested to Osawa Sensei that because
of its history and central concepts, aikido was much easier for
Japanese to learn and practice than for non-Japanese. Was this true?
The question was translated into Japanese and then the phalanx of
shihans huddled together in Japanese conversation for ten minutes or
so, casting sharp glances in my direction. What had I said? Had I
broken a taboo? Eventually, Osawa Sensei answered the question with a
slight smile. No, aikido was just as difficult for Japanese to master
as for non-Japanese. Mastery required hard daily practice.
My time in the US ended sooner than I had expected. Harvard
University was wracked by internal politics and I was caught in the
middle of a conflict between two departments. My professor moved to
another university and I was left without any academic guidance. I
decided to return to the UK and so left Harvard without taking a
degree. The dojo held a farewell practice and one attraction was that
I was uke, in turn, for pretty well everyone else who was there. The
last technique was done by Kanai Sensei and it was katadori 2-kyo. I
often had trouble trying to do the technique on him, but he had no
trouble at all putting the Mother of all Nikyos on me. It was a
lasting souvenir of my time in the US.
Another souvenir was a book, called Aikido and written by
Kisshomaru Ueshiba, whom I had met the year before. The book was an
illustrated technical manual, with a very mean-looking Chiba as uke
for some of the waza shown. The other uke, Nobuyoshi Tamura, I would
meet soon after my return to the UK. A notable feature of the book was
the collection of aphorisms attributed to the Founder Morihei Ueshiba.
At Harvard I had studied the sayings of the philosopher Heraclitus,
who was known for his obscurity and puns. Heraclitus was hard to
translate into English and the same seemed true of Morihei
Ueshiba. The aphorisms were devoid any context and seemed to make
little sense. I certainly did not accept them as true as they stood. A
more delicate way of putting this would be that they needed further
study, but this would require knowledge of Japanese. Another future
project, perhaps. Nevertheless, my two years in the US had
strengthened my curiosity about Japan and its culture and I began
thinking about how I could combine an academic career in philosophy
with residence in that country.
To be continued.
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