Makotokan Aikido

AIKIDO RIAI

What is Riai? The Riai of a martial art represents its true essence, but it is not one thing (except in a zen sense!), instead it is a collaboration of many factors. Whilst this article is entitled specifically “Aikido Riai”, the riai for all martial arts is likely to be the same or very similar. These elements are present within every technique, and form the real basis of martial competence rather than the number of techniques learnt. If Riai is not present in your technique it can be nothing more than a glorified dance or alternatively an inelegant struggle totally lacking grace or finesse.

The term ri-ai is composed of two elements:-

"Ri" is a rather unclear term and not easy to define, corresponding to the Taoist concept of “wu-wei”. It suggests actions or events perfectly tuned to the universal flow, that is, the hidden laws governing all natural conditions of movement. To gain a clearer understanding of "Ri" it would perhaps be useful to look at examples of what is not "Ri". To go against "Ri" is to force an issue or a situation, to swim against the current in order to achieve one's objective, or to use excessive amounts of force, to waste energy while performing a task.
“Ai” is the familiar “harmony” or “fitting in” as used in the term aikido.
Thus Riai means to integrate principles or conform to the laws of nature.

The Riai of aikido is explained in many ways by different teachers. Morihiro Saito sensei (Iwama Aikido) defined the Riai in terms of the correspondence between tachi waza (open handed practice) and buki waza (weapons practice). Correct Aikido for Saito sensei results from the harmony of these two disciplines and when one performs tachi waza it should appear the same as if one were performing buki waza and vice versa.

Gozo Shioda sensei of the Yoshinkan distilled riai down into one all encompassing principle, that of Kokyu :-
"As you grow older, your muscles weaken, and you can't lift or pull as when you were young. This kind of power is limited and it cannot help but decline no matter how much you try to build it. So, as Ueshiba Sensei said, the key to unlimited strength is "Kokyu Ryoku", Breath Power. It is, in fact, based on natural principles (Ri). When your opponent tries to use his power against you, you can simply absorb it into your own. Therefore, you don't need use any force yourself."

Kokyu Ryoku itself may be said to be the result of a number of elements, these, it may be argued are the Riai of Aikido :- kamae, ma-ai, sen, shin and Kiai/Aiki. The following is an attempt to briefly outline these not altogether simple budo concepts………..

Kamae represents correct body utilisation. In this context this term encompasses all aspects of how we support, control and move our bodies during an aikido encounter. This includes our starting posture- how we connect to the ground, how we align our bodies structure, being physically centred and on balance, moving from the hips and moving the body as a single united whole. The term kamae however has more than just physical connotations and could be said to represent the state of mind that accompanies the body posture, hence extending into the next concept of shin………….

Shin refers to mindset or state of mind during aikido training. There are many aspects of spirit/mind regarded as important in martial arts practice. It is a widely expounded fact that the mind controls the body and without a focussed mind any end result will not reach its true potential. This covers aspects such as Ishin (one mind) totally focussed on the task ahead and aware moment by moment as a confrontation develops. Also mushin (remember last samurai “too many mind!……no mind” ) when the rational mind steps back (or perhaps is suppressed) to allow the intuition to dominate the situation, making for simple, holistic and instantaneous responses without conscious analysis. Mushin, too, is the mind that does not compete, does not differentiate between attacker and defender but just functions in perfect harmony with the developing event.
Zanshin means continuing awareness most often expressed as the essential mindset on completion of a technique. Its full meaning, however, is greater than this and suggests an all pervading awareness which effectively denies the existence of any weakness or openings for attack (suki). O’sensei’s zanshin was legendary and he appeared to present no openings even when apparently relaxed and socializing.
Fudoshin is the imperturbable mind, empty of goals, yet totally focussed on the moment. Like the moons reflection in a pond, it remains constant despite any disturbance of the waters surface.

Sen is timing, the selection of the correct instant to launch your attack against the enemy (sen no sen, sen sen no sen and go no sen are variations on this concept) or representing the correct instant to execute a blending or avoidance movement. Sen cannot be taught as such. Certainly sensei can offer advice and tips when things go wrong but essentially this is a skill learned by constant repetition of partner practice, both kihon waza and then further developed in jiyu waza. Sen at its most developed is entirely intuitive and masters have been known to be able to anticipate attacks before they occur.

Ma-ai is the combative engagement distance, or how far you are from your opponent. This distance is crucial and essential to effective application of technique. Since martial arts practice is dynamic the distance between two adversaries is constantly changing. This distance must be sensed or felt and constantly adjusted to. This is why moving the feet is so fundamental in aikido, if you remain static you will fail to control the space and you will cease to be effective.

It is said, that Aiki and Kiai are the inner and the outer aspect of the same principle which is often described as the unity of mind, body and ki.

Aiki is the basic principle of Daitôryû and all its descending martial traditions with Aikidô being the prominent example.
From the viewpoint of psychology Aiki bears the meaning of empathy, receptivity for other people's feelings. This mechanism causes the character of the Aikidô practitioner to be developed to the peaceful.
From the spiritual point of view Aiki means the union with all beings, nature, the whole cosmos. This kind of union is the goal of most spiritual traditions. The term Yoga essentially bears the same meaning.
Whilst aiki may be described as receptive (yin) Kiai is the explosive (yang) side of this duality exemplified by the kiai shout delivered with an attack.
It could be said that whilst aiki absorbs the opponents power then kiai simply overpowers the opponent.

“Ri-ai is the correct blending of these major elements of technique to produce a genuinely meaningful combative action” (Don Draeger). To master the Riai it is essential to engage in different forms of training, for example: kihon waza (kata) to improve kamae , engender correct and powerful movement and learn correct ma-ai, ki no nagare and jiyu waza training to develop sen and aiki. The various aspects of spirit/mind should be developed not just in martial training, but also within your dojo etiquette which extends, one hopes, into everyday life. To quote from the Zen priest Dogen Zenji “Wherever you are and whatever you are doing……this is the ultimate dojo”.

It also becomes clear from the above text that the boundaries between these concepts begin to blur as they seem to merge together and become interdependent. When all is said and done there is just the “Ri”, the rest are just words designed to assist teaching and learning. Perhaps there is no way that our western analytical minds could handle such a singular holistic principle without a logical series of subcomponents to follow. O’sensei clearly opted for the direct approach to the Ri for he rarely, if ever, by all accounts (no I wasn’t there!), analysed techniques or provided explanations.

It is essential to be mindful of the elements of Riai in your training until such time as you cease to be aware of them. For then you will have truly integrated the Ri into your being. Then you can come and teach me!!!!!

Tony