Although it is related to Ju-jutsu ("soft combat arts") and Kenjutsu ("sword combat arts"), aikido is fundamentally different from these traditional japanese martial arts. Ideally, its source lies in the loving protection of all things. The word aikido is made up of three ideograms: ai, which means harmony or union; ki, which means essence, spirit, energy; and do; which means Way. Aikido is often translated as "The Way to union with the energy of the universe." As applied non-resistance, aikido becomes incredibly powerful. The power of the attack is returned to the attacker without hindrance. Thus, the attacker is defeated by his or her own attempt to harm. Ideally, aikido is pure self-defense. Because it applies no "brute force" techniques, it is highly suitable for men and women of all ages, and children.
People of widely varying physical capabilities can practice and learn together. The beginning student is led step by step through simple falling exercises to more complicated falls. At the same time, the student is introduced to simple and then progressively more sophisticated techniques to neutralize an attack. All classes are carefully supervised, making the training hall a non-threatening, positive, yet serious place to learn aikido principles and self-defense.
The blending and flowing nature of aikido techniques should not be construed as limited. Contained within each aikido technique is the potential for inflicting serious injury upon an attacker, including use of such devices as kicking or punching. In fact, it is out of a perception of true vulnerability of the attacker that the aikido practitioner makes a conscious decision to look for a way to control the attack and to allow the attacker to escape unharmed. The response of the aikidoist to a threatening situation is situation-specific. The aikidoist, operating from an inner discipline born of intelligence and loving compassion, obeys no rules other than those which will resolve the situation-specific situation in a manner least harmful to the individuals involved. Aikido ideally involves a complete integration of principles into daily life. To practice only on the mat is incomplete. The inner strength and beauty of the art is a direct result of the insight one gains in attempting to unify one's mind, body, and spirit, while endeavoring to understand and eliminate conflict inside oneself as well as outside.
Aikido practice begins the moment you enter the dojo! Trainees ought to endeavor to observe proper etiquette at all times. It is proper to bow when entering and leaving the dojo, and when coming onto and leaving the mat. Approximately 3-5 minutes before the official start of class, trainees should line up and sit quietly in seiza (kneeling).* The only way to advance in aikido is through regular and continued training. Attendance is not mandatory, but keep in mind that in order to improve in aikido, one probably needs to practice at least twice a week. In addition, insofar as aikido provides a way of cultivating self-discipline, such self-discipline begins with regular attendance. Your training is your own responsibility. No one is going to take you by the hand and lead you to proficiency in aikido. In particular, it is not the responsibility of the instructor or senior students to see to it that you learn anything. Part of aikido training is learning to observe effectively. Before asking for help, therefore, you should first try to figure the technique out for yourself by watching others. Aikido training encompasses more than techniques. Training in aikido includes observation and modification of both physical and psychological patterns of thought and behavior. In particular, you must pay attention to the way you react to various sorts of circumstances. Thus part of aikido training is the cultivation of (self-)awareness.
The following point is very important: Aikido training is a cooperative, not competitive, enterprise. Techniques are learned through training with a partner, not an opponent. You must always be careful to practice in such a way that you temper the speed and power of your technique in accordance with the abilities of your partner. Your partner is lending his/her body to you for you to practice on -- it is not unreasonable to expect you to take good care of what has been lent you. Aikido training may sometimes be very frustrating. Learning to cope with this frustration is also a part of aikido training. Practitioners need to observe themselves in order to determine the root of their frustration and dissatisfaction with their progress. Sometimes the cause is a tendency to compare oneself too closely with other trainees. Notice, however, that this is itself a form of competition. It is a fine thing to admire the talents of others and to strive to emulate them, but care should be taken not to allow comparisons with others to foster resentment, or excessive self-criticism.
If you are unable to sit in seiza, you may sit cross-legged instead. If at any time during aikido training you become too tired to continue or if an injury prevents you from performing some aikido movement or technique, it is permissible to bow out of practice temporarily until you feel able to continue. If you must leave the mat, ask the instructor for permission.
The founder (Morihei Ueshiba) intended aikido to be far more than a system of techniques for self-defense. His intention was to fuse his martial art to a set of ethical, social, and dispositional ideals. Ueshiba hoped that by training in aikido, people would perfect themselves spiritually as well as physically. It is not immediately obvious, however, just how practicing aikido is supposed to result in any spiritual (psycho-physical) transformation. Furthermore, many other arts have claimed to be vehicles for carrying their practitioners to enlightenment or psycho-physical transformation. We may legitimately wonder, then, whether, or how, aikido differs from other arts in respect of transformative effect. It should be clear that any transformative power of aikido, if such exists at all, must not reside in the performance of physical techniques alone. Rather, if aikido is to provide a vehicle for self-improvement and psycho-physical transformation along the lines envisioned by the founder, the practitioner of aikido must adopt certain attitudes toward aikido training and must strive to cultivate certain sorts of cognitive dispositions. Classically, those arts which claim to provide a transformative framework for their practitioners are rooted in religious and philosophical traditions such as Buddhism and Taoism (the influence of Shinto on Japanese arts is usually comparatively small). In Japan, Zen Buddhism exercised the strongest influence on the development of transformative arts. Although Morihei Ueshiba was far less influenced by Taoism and Zen than by the "new religion," Omotokyo, it is certainly possible to incorporate aspects of Zen and Taoist philosophy and practice into aikido. Moreover, Omotokyo is largely rooted in a complex structure of neo-shinto mystical concepts and beliefs. It would be wildly implausible to suppose that adoption of this structure is a necessary condition for psycho-physical transformation through aikido. So far as the incorporation of Zen and Taoist practices and philosophies into aikido is concerned, psycho-physical transformation through the practice of aikido will be little different from psycho-physical transformation through the practice of arts such as karate, kyudo, and tea ceremony. All these arts have in common the goal of instilling in their practitioners cognitive equanimity, spontaneity of action/response, and receptivity to the character of things just as they are (shinnyo). The primary means for producing these sorts of dispositions in trainees is a two-fold focus on repetition of the fundamental movements and positions of the art, and on preserving mindfulness in practice. The fact that aikido training is always cooperative provides another locus for construing personal transformation through aikido. Cooperative training facilitates the abandonment of a competitive mind-set which reinforces the perception of self-other dichotomies. Cooperative training also instills a regard for the safety and well-being of one's partner. This attitude of concern for others is then to be extended to other situations than the practice of aikido. In other words, the cooperative framework for aikido practice is supposed to translate directly into a framework for ethical behavior is one's daily life.
Observance of these forms of etiquette will help to create a good atmosphere in the dojo. More important than superficial observance of any form is the sincere and open hearted attitude toward training which gives meaning to the forms. .