The founder of the AIKIDO, Morihei Ueshiba, was born in Japan, day 14 of December of 1883 and faleceu in 26 of April of 1969.
During infancy, witnessing frequently evildoers to spank its father for problems politicians, decided to become strong to be able to avenge itself.
One became master in some styles of jiujitsu, sword and launches, but, although its impressive physical and martial capacities, he felt himself unsatisfied.
He turned himself toward the religious study, in the hope to find one meaning deeper for the life and, for the combination of its training with its religious ideologies and politics, he created modern martial art AIKIDO.
Ueshiba was decided for name AIKIDO in 1942 (before it called it “Aikibudô” and “Aikinomichi”).
Under the aspect technician, the AIKIDO has roots in some styles of jiujitsu, special in the Daitoryu Aikijiujitsu, and the arts of fight with sword and launches.
Simplifying, it can be said that the AIKIDO uses the twists, keys and arremessos of jiujitsu combine and them with the corporal movements of the sword fights and launch.
It must be led in account, however, that many techniques of the AIKIDO are fruits of the innovations of the Ueshiba Master.
Under the religious aspect, she is necessary to consider that Ueshiba was devoted of one of the calls “new religions” of Japan, the Oomotokyo, a fusing between the Neo-Xintoísmo and a social political idealismo.
One of the objectives of the Oomotokyo is the unification of all the humanity in a “Celestial Kingdom in the Land”, where all the religions would join under its égide.
It is impossible to understand many of the words and writings of O-Sensei (the founder) are of the concepts of the Oomotokyo. In cerne of almost all the philosophical interpretations of the AIKIDO, we can identify two basic chains:
Internationally, the International Federacy of Aikido - IAF was created which Brazil is associated.
The founder Morihei Ueshiba intended that the AIKIDO was much more that a system of self-defense techniques.
The intention of it was to cast the martial art with a set of ethical ideals, politicians and of disposal. Ueshiba waited that, training AIKIDO, the people if perfected in such a way spiritual as physically.
If it does not perceive immediately as the practical one of the AIKIDO can result in any transformation spiritual or psico-physics. Moreover, many other arts are declared half to take its practitioners to the illumination or transformation psico-physics.
From there to be legitimate to question if, or as, the AIKIDO is different of the too much arts in the aspect of the transformativo effect.
It must be clearly that any transforming power of the AIKIDO is not only in simple the practical physics of the techniques.
So that the AIKIDO functions as auto-improvement and transformation vehicle psico-physics, in the lines intended for the founder, the practitioner will have that to adopt certain attitudes with regard to the training and to strengthen themselves in the culture of certain types of cognitiva disposal.
Classically, the arts that they affirm to offer a transforming structure for its practitioners are taken root in religious and philosophical traditions as the Buddhism and the Taoísmo (the influence of the Xintó in the Japanese arts is relatively small).
In Japan, Zen-Buddhism exerted the strongest influence on desenvolv
imento of the transforming arts. Although the “new religion” Oomotokyo has influenced Ueshiba deeply, we find aspects of the practical philosophies and Zen and Taoístas in the AIKIDO.
The transformation psico-physics, for the practical one of the AIKIDO, with regard to the incorporation of practical and the philosophies Zen and Taoístas, little will differ from the transformation for the practical one of arts as the Caratê, Kyudô or for the Ceremony of the tea. All they in common have the objective of instilar in its practitioners cognitiva equanimidade, espontaneidade of action/reaction and receptividade to the character of the things as they present themselves (shinnyo).
The half elementary school to produce such types of disposals in the practitioners is the repetition of the movements and basic positions of the art and to keep the mind total directed toward the practical one.
The fact of the trainings in the AIKIDO to be always cooperative supplies another approach the construction of a personal transformation:
The trainings cooperative facilitate the abandonment of the competitive mental position, that strengthens the perception of the dichotomy between the practitioner and the other people. Also instila a consideration for the security and well-being of the partner. This attitude then will be extended to other situations.
In other words: the cooperative structure for the practical one of the AIKIDO must directly be translated a structure of ethical behavior in the daily life.
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