aikido in jogjakarta

Saturday-sunday, oct,31-nov 1, 2009
at Jogja Taekwondo Center

Ambarbinangun Camping Ground

Sesion:

1. Saturday (31/10) at 18.00 - 21.00 Seminar sesion I
2. Sunday (1/12) at 09.00 - 12.00 Seminar sesion II
3. Sunday (1/12) at 13.00 - 16.00 Seminar Sesion III
4. Sunday (1/12) at 19.00 - 21.00, Advance class for 1st and 2nd Kyu and Black Belt

Tiket box :

1. Aikidoka YIA Rp 75.000
2. non YIA Rp 100.000
3. Advance class extra charge Rp 25.000

How to subscribe?

1. contact Eduard R by phone : +628170410820 email: eduard_uajy(at)yahoo(dot)com
2. transfer bank to :
   BCA No.Rek 0370407452 An. Eduard Rusdianto,   please use unique number exp: Rp. 100.0911,00
3. confirm by phone or email to us.

Thanks…….

by Kip Brockett

After reading my article, “Bruce Lee Said What?,” David Connelly asked me to contribute to the Bruce Lee Central website, and particularly to the “Extracts and Interpretations” page. I am honored that he thought highly enough of my work to invite me here, and I hope that my investigations and observations are of interest to you as well.

Taken in context, the Tao of Jeet Kune Do has much to offer the avid JKD practitioner, as well as other martial arts enthusiasts. The thing to keep in mind is that much of this work is comprised of notes from various sources and was simply used by Bruce Lee in his studies. Many people know this. Many do not. That is why there are numerous apparent inconsistencies throughout the text.

For this month’s installment, I’d like to look at one of the passages under the heading, “Jeet Kune Do,” show the source, and examine the deeper meaning as it applies to the martial arts and Jeet Kune Do in particular.

The passage that I’d like to look at appears on page 13 of the Tao of Jeet Kune Do, and is as follows:

The tools, your natural weapons, have a double purpose:

1. To destroy the opponent in front of you – annihilation of things that stand in the way of peace, justice and humanity.
2. To destroy your own impulses caused by the instincts of self- preservation. To destroy anything bothering the mind. Not to hurt anyone, but to overcome your own greed, anger and folly. Jeet Kune Do is directed toward oneself.

First, let’s look at the source. As mentioned in my article, there is much material in the Tao of Jeet Kune Do that came from the book Zen and Japanese Culture by D.T. Suzuki. In the section titled, “Zen and Swordsmanship,” it is stated:

The sword has thus a double office to perform: to destroy anything that opposes the will of its owner and to sacrifice all the impulses that arise from the instinct of self-preservation.

At first glance, the passages don’t seem to have a great consistency between them, other than a few like terms.

“Double purpose” and “double office” are similar.

“To destroy the opponent…” and “to destroy anything that opposes the will of its owner…” are similar as well.

“…impulses caused by the instincts of self-preservation” and “…impulses that arise from the instinct of self-preservation,” I think, are too close to ignore.

But after reading a little further in Suzuki’s book, we see this sentence:

The sword comes to be identified with the annihilation of things that lie in the way of peace, justice, progress, and humanity.

And then:

… but the sacred sword of Mañjusri is not to kill any sentient beings, but our own greed, anger, and folly. It is directed toward ourselves, …

Now it becomes rather obvious that the passage in the Tao of Jeet Kune Do was pieced together from these fragments of text. But what significance does this have to the art of Jeet Kune Do?

Of course, this is all conjecture on my part, because who really knew what was in the mind of Bruce Lee? But I believe that Bruce Lee wanted philosophy to be a deep part of the art of JKD. This is put forth through his many personal notes, writings, and through the testimonials of his students. As Suzuki makes the point that Zen was an inextricable component of Japanese swordsmanship, so do I believe Bruce Lee wanted these same elements to be intertwined with JKD.

The idea that your weapons - either sword, hands, feet, etc. - serve a dual purpose, is to bring the art to a higher plane. They not only serve in a martial capacity to defeat one’s opponent, but also to be used as a means of self-discovery and enlightenment.

This type of thinking towards the martial disciplines is purely a “peace”-time derivative. In wartime, the luxury to develop the self is simply not practical or affordable.

Nonetheless, Jeet Kune Do is much more than an art designed to overcome an opponent. It is most definitely designed to do this, but this is only one aspect.

While the literal definition of “art” applies to the purely martial applications, artistic expression, in my opinion, is the domain of the development of self. As D.T. Suzuki states:

It is now the embodiment of life and not of death.

JKD lends itself beautifully to the process of self-discovery. Simple in execution - being comprised of only a handful of techniques - it gives the practitioner the chance to minutely explore the facets of each technique while at the same time, the artistic expression needed to “see” into one’s own self.

This passage from the Tao of Jeet Kune Do may not be in Bruce Lee’s own words, but he thought enough about the words to write them down and to adapt them to Jeet Kune Do. This says a lot, I think.

If you haven’t read D.T. Suzuki’s book, I encourage you to do so. I believe it will help you to understand much of the topic discussed here, as well as many other passages in the Tao of Jeet Kune Do.

http://www.martialdirect.com/articles/zenconnection.htm

by Kip Brockett

In some circles, running your martial arts school or class like a business is considered “selling out”, so-to-speak. Using advertising techniques, sales techniques, and such are considered distasteful to many. But if you don’t have anyone in the class to teach, then you certainly don’t have a class!

It would benefit every school owner at the very least, to purchase a few sales books, audio lessons, or attend a seminar. A cursory knowledge of sales techniques will help you in many areas of your life, not just your business life.

With that being said, I would like to offer 7 tips to help boost your student base. I hope they at least spark some ideas in you to help bring in more students.

Tip No. 1: Give a Demonstration
There are many places to give demonstrations of your martial art. Local malls, schools, and cultural organizations are a great place to start. You should give plenty of time to schedule one for a school as most schools have their activities scheduled months in advance.

Tip No. 2: Yellow Page Ads
I don’t know about you, but the first place I look for local martial arts schools is in the Yellow Pages. I know these are expensive, but they will pay for themselves in business brought in.

Tip No. 3: Press Release
There are many sources out there to show you how to write a Press Release. Make sure it is news worthy! Examples are:
Starting a new business
Student who successfully used martial arts skills in a self-defense situation
Sponsoring an event (See Tip No. 4)
Hosting a Tournament

Tip No. 4: Sponsor an Event
Get involved with local events by sponsoring through your school. Examples could be:
Local Golf Tournament
Sponsor a team in a run or walk-a-thon
Get involved with a local Tele-thon

Tip No. 5: Brochures
Brochures are a great way to advertise your school. You can include information about your school, your programs, your style, or just about anything you think is of interest to prospective students.

Tip No. 6: Write an Article
For Martial Direct!
That’s right! Martial Direct is looking for good articles. If you have an article or an idea for an article, e-mail us at webmaster@martialdirect.com with the subject to see if it’s of interest to us.

Tip No. 7: Give Something Away!
I’m talking about Specialty Advertising here. Don’t just give any old thing away. Give something away with your school name or slogan on it. Specialty Advertising is one of the most cost-effective methods of advertising there is- not to mention successful!

http://www.martialdirect.com/articles/seventips.shtml

The biggest aikido organisation is the Aikikai Foundation which remains under the control of the Ueshiba family. However, aikido has many styles, mostly formed by Morihei Ueshiba’s major students.^[17]

The earliest independent styles to emerge were Yoseikan Aikido, begun by Minoru Mochizuki in 1931,^[18]Yoshinkan Aikido founded by Gozo Shioda in 1955,^[19] and Shodokan Aikido, founded by Kenji Tomiki in 1967.^[20] The emergence of these styles pre-dated Ueshiba’s death and did not cause any major upheavals when they were formalized. Shodokan Aikido, however, was controversial, since it introduced a unique rule-based competition that some felt was contrary to the spirit of aikido.^[17]

After Ueshiba’s death in 1969, two more major styles emerged. Significant controversy arose with the departure of the Aikikai Hombu Dojo’s chief instructor Koichi Tohei, in 1974. Tohei left as a result of a disagreement with the son of the founder, Kisshomaru Ueshiba , who at that time headed the Aikikai Foundation. The disagreement was over the proper role of ki development in regular aikido training. After Tohei left, he formed his own style, called Shin Shin Toitsu Aikido, and the organization which governs it, the Ki Society (Ki no Kenkyūkai).^[21]

A final major style evolved from Ueshiba’s retirement in Iwama, Ibaraki, and the teaching methodology of long term student Morihiro Saito. It is unofficially referred to as the “Iwama style“, and at one point a number of its followers formed a loose network of schools they called Iwama Ryu. Although Iwama style practitioners remained part of the Aikikai until Saito’s death in 2002, followers of Saito subsequently split into two groups; one remaining with the Aikikai and the other forming the independent organization the Shinshin Aikishuren Kai, in 2004 around Saito’s son Hitohiro Saito.

Today, the major styles of aikido are each run by a separate governing organization, have their own headquarters (本部道場, honbu dōjō^?) in Japan, and have an international breadth.^[17]

http://en.wikipedia.org/wiki/Aikido

Aikido was created by Morihei Ueshiba (植芝 盛平 Ueshiba Morihei, 14 December 1883–26 April 1969), referred to by some aikido practitioners as Ōsensei (”Great Teacher”).^[12] Ueshiba envisioned aikido not only as the synthesis of his martial training, but also an expression of his personal philosophy of universal peace and reconciliation. During Ueshiba’s lifetime and continuing today, aikido has evolved from the koryū^[3] (old-style martial arts) that Ueshiba studied into a wide variety of expressions by martial artists throughout the world.

[edit] Initial development

Takeda Sokaku

Ueshiba developed aikido primarily during the late 1920s through the 1930s through the synthesis of the older martial arts that he had studied.^[13] The core martial art from which aikido derives is Daitō-ryū aiki-jūjutsu, which Ueshiba studied directly with Takeda Sokaku, the reviver of that art. Additionally, Ueshiba is known to have studied Tenjin Shin’yō-ryū with Tozawa Tokusaburō in Tokyo in 1901, Gotōha Yagyū Shingan-ryū under Nakai Masakatsu in Sakai from 1903 to 1908, and judo with Kiyoichi Takagi (高木 喜代子 Takagi Kiyoichi, 1894–1972) in Tanabe in 1911.^[14]

The art of Daitō-ryū is the primary technical influence on aikido. Along with empty-handed throwing and joint-locking techniques, Ueshiba incorporated training movements with weapons, such as those for the spear (yari), short staff (jō), and perhaps the bayonet (銃剣, jūken^?). However, aikido derives much of its technical structure from the art of swordsmanship (kenjutsu).^[2]

Ueshiba moved to Hokkaidō in 1912, and began studying under Takeda Sokaku in 1915. His official association with Daitō-ryū continued until 1937.^[13] However, during the latter part of that period, Ueshiba had already begun to distance himself from Takeda and the Daitō-ryū. At that time Ueshiba was referring to his martial art as “Aiki Budō”. It is unclear exactly when Ueshiba began using the name “aikido”, but it became the official name of the art in 1942 when the Greater Japan Martial Virtue Society (Dai Nippon Butoku Kai) was engaged in a government sponsored reorganization and centralization of Japanese martial arts.^[3]

http://en.wikipedia.org/wiki/Aikido

The word “aikido” is formed of three kanji:

• 合 - ai - joining, unifying, harmonizing
• 気 - ki - spirit, life energy
• 道 - dō - way, path

The term dō connects the practice of aikido with the philosophical concept of Tao, which can be found in martial arts such as judo and kendo, and in more peaceful arts such as Japanese calligraphy (shodō), flower arranging (kadō) and tea ceremony (chadō or sadō). The term aiki refers to the martial arts principle or tactic of blending with an attacker’s movements for the purpose of controlling their actions with minimal effort.^[5]aiki by understanding the rhythm and intent of the attacker to find the optimal position and timing to apply a counter-technique. Historically, aiki was mastered for the purpose of killing; however in aikido one seeks to control an aggressor without causing harm.^[2] The founder of aikido declared: “To control aggression without inflicting injury is the Art of Peace.”^[6] A number of aikido practitioners interpret aikido metaphorically, seeing parallels between aikido techniques and other methods for conflict resolution.^{[7][8][9][10][11]} These kanji are identical to the Korean versions of the characters that form the word hapkido, a Korean martial art. Although there are no known direct connections between the two arts, it is suspected that the founders of both arts trained in Daitō-ryū Aiki-jūjutsu. One applies

http://en.wikipedia.org/wiki/Aikido

Aikido (合気道, aikidō^?) is a Japanese martial art developed by Morihei Ueshiba as a synthesis of his martial studies, philosophy, and religious beliefs. Aikido is often translated as “the Way of unifying (with) life energy“^[1] or as “the Way of harmonious spirit.”^[2] Ueshiba’s goal was to create an art that practitioners could use to defend themselves while also protecting their attacker from injury.

Aikido is performed by blending with the motion of the attacker and redirecting the force of the attack rather than opposing it head-on. This requires very little physical energy, as the aikidōka (aikido practitioner) “leads” the attacker’s momentum using entering and turning movements. The techniques are completed with various throws or joint locks.^[3] Aikido can be categorized under the general umbrella of grappling arts.

Aikido derives mainly from the martial art of Daitō-ryū Aiki-jūjutsu, but began to diverge from it in the late 1920s, partly due to Ueshiba’s involvement with the Ōmoto-kyō religion. Ueshiba’s early students’ documents bear the term aiki-jūjutsu.^[4] Many of Ueshiba’s senior students have different approaches to aikido, depending on when they studied with him. Today aikido is found all over the world in a number of styles, with broad ranges of interpretation and emphasis. However, they all share techniques learned from Ueshiba and most have concern for the well-being of the attacker. This attitude has been at the core of criticisms of aikido and related arts.

http://en.wikipedia.org/wiki/Aikido