December ’97

The Seidokan Communicator

Aikido for a Modern Way of Life

Strange Attractors
by Ross Robertson

We are strange attractors, you and I.

Physicists have identified many basic forces in the universe, and in some cases, have been successful at
proving an underlying unity among them. But for our everyday experience, it is useful to categorize all forces into
two groups of attractive and repulsive powers. This is nothing new. The ancient system of yin and yang (in and yo,
in Japanese) describes a universe of two opposite forces in a dynamic balance, each containing elements of the
other. For simplicity's sake, we use the word "ki" to label the underlying oneness that encompasses all forces,
whether manifest or potential. An understanding of these basic forces allows us to manage our lives more efficiently,
in much the same way as our highway system enables us to make progress. The design of the road and the signs
along it tell us which ways are safe to go, and what are the restrictions which would likely cause harm if they are
ignored.

We as individuals also exhibit these polar forces. We find that we are drawn to some things and seek to avoid
others. This is a basic part of our instinct and is necessary to survival. We also see that we attract some things to us
and push others away. Increasing our awareness of this dynamic is fundamental to our shugyo. Sometimes, for
whatever reason, we may attract harmful forces our way. If an attacker identifies you as a target, then their intent to
harm may manifest as a type of psychological gravity. The sooner

you are able to recognize that you have become the center of a gravity well and this person is "falling" in toward
you, the better you will be able to implement an effective defense strategy.

There is great utility in describing the situation in this fashion. First, we realize that even without any action
on our part, ki is already flowing, our "gravity" is pulling the opponent toward us. Just as important, we see also that
we are at the center of the system, we need do nothing to "get there." But if we continue to do nothing, then we
stand on a collision course and should expect to receive injury. By moving ourselves we move the center, and this
can change the vector of attraction in much the same way as the action between planetary or stellar bodies.
Properly executed, stepping off the line (hitoashi yokete) has the almost magical effect of also altering the course of
the attacker well before we have made actual tactile contact. By turning the vector into the curve of our choosing,
the opponent can enter into a safe and manageable orbit rather than crashing into us.

If we remain calmly at the center (dochu no sei), we may guide the attacker toward the ground, setting our own
gravity aside in favor of Earth's attractive pull, which is by far the more powerful and truer force. When we are able
to function as an open conduit which freely directs uke's ki and creates a ground connection with the Earth, then
balance is restored, forces are neutralized, and the system is returned to a greater alignment with basic reality
(makoto).

On the other hand, if we believe ourselves to be at the center of the system while forgetting the larger context, then
we will try to throw the opponent, to force them down against their will. This will almost certainly result in collision
and will likely escalate the conflict. Worse, if we give our minds over to excitement and fear, then we are likely to
reach out of ourselves and try to control things beyond our reach. In so doing, we have forgotten all about range of
effectiveness. We have given our adversary their own gravity which pulls at us, and the complexity of the system
becomes far less manageable.

Of course, not everything that comes our way is out to get us. If we see that we are on a collision course with
something, we should immediately step aside and evaluate later. If the object continues on by us, staying true to its
course, then we know that we were not the attractive force affecting its motion, so long as our calmness allows us
to avoid interference. We can simply let it go by. On the other hand, if our movement alone causes an alteration in
trajectory, then we know that we are somehow directly involved, and our actions must now be consistent with this
fact.

Finally, it's worth commenting that all this applies to beneficial forces as well. No matter what the appearance, we
may not know the effect or the truth of a force until we are one with it. Love, health, money, recognition, security,
are all things most of us would find desirable. It is tempting to find a path which places us directly in the way of
these things, expecting to catch them when they get close enough. Or, we may go chasing after them, forgetting our
own center and seeking balance elsewhere. But it's important to remember to avoid collision, even with what we
consider to be the good things. Much of the conflict in our lives is caused directly by our involvement with objects of
desire, and we wind up hurt and often hurt those we love.

Fortunately, aikido is a universally appropriate path. That is, its ways are consistent in all circumstances. If we train
with proper understanding, we should be able to apply aikido in all areas of our lives. The same principles and
techniques apply whether with an armed opponent, in business affairs, recreation, or in love.

We should not find this surprising. After all, the principles of aikido are no less than the laws which govern our
universe. As students of aikido, we don't necessarily study gravity in the way that a physicist would; rather, we seek
to experience it directly and explore its possibilities with our mind and body as the instrument. Our art is, in its own
way, a kind of metaphysics. As we understand gravity, so do we also understand love and hate. The universe is
infinite. So too, its laws... each of them.

Therefore our understanding is never complete. The mission of Seidokan is to continue this exploration for the
furtherance of our understanding and the betterment of the conditions of being. And this is the force which pulls us
forward toward our greater self.

Balance
by Dan Kawakami

It is a reality that we live and move and practice Aikido within a field of gravity. To function efficiently
and effectively within this field, one must be in balance. Balance, I believe, is a pre-condition to being
in control and to being in harmony. It is the basis from which all the principles of Aikido are expressed.
Besides keeping one point, there are three inter-related factors that I emphasize in teaching my students
balance: posture, the right distribution of tension and relaxation, and breath.

The most efficient posture to counter the pull of gravity is one that is perpendicular to the horizontal
plane. To achieve this posture, one needs to unlock the knees, roll the pelvis forward and upward, and
make the crown of the head the highest point of the body. Critical to maintaining this posture is keeping
the pelvis level, which involves tension of the muscles in the hara (lower abdomen) and koshi (hips), so
the vertebra can correctly align. There is increasing relaxation as one goes up the body because the
upright posture is being supported more by the skeletal structure than by the muscular effort.

When posture and the distribution of tension and relaxation are correct, then breathing becomes correct.
Correct breathing entails breathing with the diaphragm. When all of these conditions are met, the center
of gravity falls to the tanden (one point), and mind and body become one, our natural state of being.

Aikido can be viewed as a path to returning to our natural state, becoming one with nature. The waza
(techniques), kata (forms), and aiki taiso (exercises) we practice foster the development of correct
posture, the right distribution of tension and relaxation and correct breathing. However, we are often so
enamored with throwing and controlling others that we forget that the focus of our training is ourselves.
In a class at the 1996 Seidokan Summer Camp, Steve McAdam spoke of a young woman who, when she
began her Aikido training, walked with one shoulder elevated. In less than a year, her body structure
changed, and she began to walk more naturally, i.e., with her shoulders level. It would have been
interesting to know if other changes had also occurred. If the premise of the oneness of mind and body is
valid, changes in bodily structure may be expected to result in changes in the whole person, including his
or her consciousness, attitudes, and ways of relating and coping.

Eastern approaches to personal development generally focus more on the body than the intellect. It is said
that if the body is right, shin (mind) becomes right. This is the reason for my emphasizing balance in my
own training and in teaching my students. Gravity provides a constant point of reference to measure my
centeredness and affirms my belief that nature is our ultimate teacher.

Shodo-o-Seisu
by Doug Wedell

The term shodo-o-seisu means "control the first move." It is one of the basic principles that Seidokan
Aikido was founded upon (see issue 1 of The Seidokan Communicator, Spring 1981). In a 1991
interview, Kobayashi described how over the years he developed an understanding of shodo-o-seisu. He
relates that in 1968 he was engaged in a three-day misogi training session, and as you might imagine, the
pain was excruciating. When Koichi Tohei Sensei sat beside him and chanted during one session, he felt
that he was riding the wave of his teacher’s ki He felt good, but he felt the pain again when Tohei got up.
This incident was an early realization of the power of getting into the flow of ki, but he wasn’t sure at
the time how to control it.

The next incident he relates is when after a demonstration at Cal State Fullerton, a city councilman came
up to Tohei Sensei and asked if it was true that Tohei couldn’t be lifted. Tohei Sensei replied that yes it
was and said that Mr. Kobayashi was unliftable as well. The councilman tried to lift Kobayashi Sensei,
but he didn’t budge.

These incidents led Kobayashi Sensei to question whether it was his teacher who controlled the situation
or whether his teacher was enabling him to control the situation. He then spent many years
experimenting with the concept of controlling the situation first.

For example, in a training session with the Fullerton police, he had a huge policeman attempt to lift him.
He experimented by simply thinking "I touched you first!" He found that this worked well. Similarly, in
kokyudosa he taught that you had to have the ki already flowing rather than waiting to be grabbed.

He related all this to Tohei Sensei one day in a private lesson and his teacher said, "Oh yes, that’s
shodo-o-seisu." Kobayashi Sensei saw that he was on the right track and continued to develop
applications of the principle. He was surprised when his teacher never mentioned it again or described its
importance to others. Everyone who worked with the concept in LA and in seminars around the country
found it to be very helpful. We sometimes take these principles for granted, but they are very important.
It is the application of the principles to techniques and to everyday life that is at the firm foundation of
Seidokan Aikido.

In many conversations with Sensei, I found him relating the concept of shodo-o-seisu to other important
Aikido principles. Here I will relate it to four other principles. The first is masa katsu agatsu or true
victory is victory over oneself. This principle helps us to understand what is meant by shodo-o-seisu. In
other arts, the idea might be to hit the opponent before he hits us. In Aikido, it is to have control of
oneself and the situation before the attack begins. When we control ourselves, we are calm, in harmony
with the universe, and have established true victory. As we develop a deeper understanding of this
principle, we develop a less limited conception of ourselves until we see that the self extends to the
universe around us.

A second principle that helps us understand shodo-o-seisu is haya katsubi, which means victory faster
than light. This was a favorite saying of O-sensei. It is often translated as "spiritual victory." Kobayashi
Sensei explained this principle to me by first asking, "If nothing is faster than light, how can we achieve
a victory faster than light?" The answer is to have established harmony before the movement begins.
Thus shodo-o-seisu establishes control through our projecting a spirit of harmony wherever we go so that
there is no possible opening for an attack. We are no longer limited by conceptions of physical reactions
to the attacker because we are already spiritually one with the attacker.

A third principle is ki no myo yo or the proper usage of ki. Controlling the first move does not mean
having your ki pouring out in excess. Instead, it means that you are ready to intercept the ki of everything
around you and align it properly to maintain harmony. Sometimes we may think of shodo-o-seisu as only
applying before the attack begins. The principle of ki no myo yo reminds us to apply it throughout the
movement. Thus, after we have already blended with a punch, we must make sure we continue to blend
throughout the application of the technique. This will naturally lead to the application of the technique in
line with the proper usage of ki.

A final principle that I will relate to shodo-o-seisu is zan shin, literally left over mind or spirit. We often
emphasize that even after the attack, one must be calm with ki flowing and still connected harmoniously
with uke and everything around us. Even though this is at the end of the movement, it is the idea that
there is no end, only the harmonious flow of ki. If one keeps harmony flowing, then one already is in
harmony for the next event and has thus established first harmony or shodo-o-seisu.

Kobayashi Sensei was always working to develop a deeper understanding of the principles of Aikido and
sharing with us unhesitatingly these important lessons. The best way we can repay him is to continue to
develop our own understanding and share the spirit of harmony with others.

Aiki-Kengi and
Aiki-Jogi
by Joe Crotty

Why should we study Aiki-Kengi and Aiki-Jogi? Isn't the study of weapons contradictory to a
philosophy of "Loving Protection" for all things?

I believe we should ask ourselves these questions and have good answers so that our practice can be
focused and self-fulfilling. This past Fall I was invited and sponsored by the Aikido Institute of Mid-
America to instruct both Jogi and Kengi #3 at the Seidokan Fall Camp.

The study of either weapon requires discipline and strict precision of movement. Unlike our hand
techniques, Kengi and Jogi should look very much exactly the same each time we do a movement. This
physical discipline tempers our bodies while repetitive practice helps focus our minds. Our practice is not
designed to teach us how to fight with these weapons. Seidokan Aikido's approach to weapons teaches us
to use them to help us gain a deeper understanding of the Principles of Aikido. Thus our practice is Aiki-
Kengi, not Kenjutsu and Aiki-Jogi, not Jojutsu.

Whenever I teach these forms / techniques, the many specific and varied questions put to me drive me to
continue to study every
aspect and detail so that I can share my understanding in a clear, correct and reasoned fashion. Camp
always leaves me re-energized and anxious to practice using all of the fresh ideas presented from all of
the very talented instructors who shared their knowledge. I congratulate the Aikido Institute of Mid-
America for sponsoring a wonderful Fall Camp, and I thank them for inviting me to be a part of it.

Free Style (Randori)

by Stewart Chan

Self defense training in Aikido often uses formal, ritualized technique. One exception to this method of
training is the free style approach found in randori. The use of free style may be against two, three, four,
or even six or more attackers. Randori requires you to neutralize these attacks by the use of calm
independence of mind, accurate perception, constant centralization, and the dynamic continuity of your
extension. Ancient masters of the martial arts often defined this state as "no-mind," borrowing the
concept from the Buddhist school of Zen.

The strategic efficiency of any attack will decrease in proportion to the increase in the number of uke,
since they will tend to get in each other’s way and therefore neutralize one another. The

attack by four persons against one person is the most difficult to defend, since each attacker has enough
room to maneuver and to launch an individual attack. You can neutralize the attack by using a spinning
technique within a certain sphere of action.

The development of the proper state of mind-body is tested in randori by application of techniques of
neutralization against multiple attackers. The moment when the uke are about to converge upon you is
when you will face the most demanding test of your harmonization and integration of mind and body
using the four basic principles of Aikido. Your instinctive response will be to evade a direct attack
almost as soon as it is launched and then direct or guide it away from you. But using Aikido techniques
properly, you can swiftly and cleanly control all aspects of attack and defense.

Remember that effective self defense is possible without the necessity of inflicting serious injury upon an
uke. You must be responsible for not inflicting unnecessary harm to others or profiting at the expense of
uke. The training in randori and the practice of Aikido as a whole reaches a summit of perfection in the
neutralization of multiple attacks achieved through the pure motion of evasion, harmony, and blending,
without recourse to any particular techniques.

EDITOR’S NOTE
The Seidokan Communicator is published quarterly. Please remember, your submissions make this
newsletter possible. Send articles about your dojo, your instructor, a recent seminar, philosophical
insights, technical descriptions, and other Aikido related materials to me so we can keep up
communication in Seidokan Aikido. Send materials to Doug Wedell, 501 Doncaster Dr., Irmo, SC 29063.
Email submissions are welcome at wedell@sc.edu.
 Aiki Poetry

Migi ashi
Kannagara no michi ni
Hidari ashi
Meifumado ni

Atama, kokoro,
Seika no tanden,
Subete chudo ni

"My right foot walks the divine highway

My left follows the course of the infernal

Head, heart, and sacred center

Stride along the middle path"

- Ross Robertson

Calendar of Upcoming Events

January 3, 1998: Misogi Barai at AIA, 7am - 10am.

January 10, 1998: New Year’s potluck party at AIA.

March 6, 7, 8, 1998: St. Louis Seminar with Doug Wedell, Sensei. This Aikido workshop is
sponsored by the Aikido Institute of Mid-America. For information contact Richard Harnack, 314-
647-0903.

March 20, 21, 22, 1998: Seidokan Aikido Seminar at the University of South Carolina with Dan
Kawakami Sensei and Doug Wedell Sensei. For information call 803-781-9242.

June 12-14, 1998. Summer Camp hosted by Cal State Long Beach Aikido Club. Mark your
calendars!

Misogi Barai
Aikido Institute of America, © 1995
(used by permission)

Ki no miwaza, Misogi waza, "techniques of ki are misogi techniques."

O-sensei

The founder of Aikido stated that the ultimate techniques of Aikido are with ki, and they can be attained
through misogi training. Misogi comes from Shinto training to purify the mind and body. There are many
ways to do Misogi: sitting or standing under a waterfall while chanting to yourself; wading in icy water
during the coldest time in the winter; swinging the bokken until you can no longer swing it; chanting
away all negative thoughts and evil spirits so that the body naturally follows suit, cleansing itself.

During the most severe misogi training, it is said that one is led to the border of life and death; to the
point where one would say, "I don’t care, go ahead and kill me." Sometimes the trainees are beaten on
the back by the trainer with all his might until blood seeps through the back of the trainee’s white gi.

The concept is that once one is able to withstand severe torture and hardship, he is able to take anything
that comes after. In a later day, he will realize that the misogi training has provided the encouragement
and support to work through difficult times in life. The result from misogi training is that you will learn
to persevere under any situation and learn to appreciate your daily life, your daily meal, your relationship
with your family and friends.

Misogi barai conducted in the dojo at the beginning of the year is to cleanse the dojo and ourselves so
that we may practice safely and be able to further ourselves in the years to come. It is a Shinto ritual that
begins with the chanting of the norito by the leader, calling upon the gods of the universe to help purify
the dojo by getting rid of all the evils spirits. The students will follow the leader and his assistants who
are swinging the suzu (bells) with repeated changing: "TO! HO! KA! MI! E! ME! TA! ME!" changing
into "TO!HO! KAMI! E!MI! TAME!" for a minute; then to "TOHOKAMI! EMITAME!" After
twenty to thirty minutes of chanting, it will begin to sound "TO! E! -- TO! E!" Watch carefully for the
leader’s signal to accelerate the chanting before stopping. As the chanting stops, the leader will clap the
hyoshigi (wooden clappers) to lead the breathing exercise. Calmly exhale through your mouth and inhale
through your nose. All students should try their best to remain sitting at seiza throughout this training.

Aikido & Athletics

by Jim Wallace

Sport psychology is a relatively new and growing field. Its blossoming coincides with the proliferation of
interest in spectator and participant sports throughout the world. Sport psychology is a complex social
science which is based on research as well as theory and practice; it deals with developmental, media,
motivational, team, personality, educational, and many other issues. Performance enhancement is perhaps
the most widely publicized facet of this fascinating field.

If you were to read texts on sport psychology, you would find that much of what is described has a
familiar ring. Although couched in different words, you would find many of the guiding principles and
practices of Seidokan Aikido: (a) maintain a state of controlled relaxation; (b) practice misogi breathing
exercise; (c) let your ki flow, out from your hara and toward your objective; (d) train the fundamentals
until they become a part of yourself; (e) perform with confidence; (f) manifest calmness in action.
Indeed, our aikido training has much in common with athletic prowess and, in particular, the mental side
of sports. Improved understanding of sport psychology can potentially sharpen one’s exercise sessions,
enhance athletic performance, and stimulate more progress in learning the subtle yet powerful arts of
aikido. Let us examine the considerable overlap between the teachings of aikido and just one valuable
aspect of the mental side of sports: flow.

Flow refers to a state of effortless performance, a sense of oneness with the activity in which one is
engaged. It is a feeling in which a person feels in complete control of his/her abilities and interaction
with a specific activity (Reeve, 1992). Also known as ‘zoning’ or ‘being in the zone,’ flow is associated
with superior athletic performance. A flow state increases the probability of achieving one’s personal
best in an individual sport, or moving in synchrony with one’s teammates in a synergistic manner.
Whether one wins or loses, being in a condition of flow is a satisfying experience. When defined
psychologically as a confrontation with an optimal challenge, one in which the person’s skill level
precisely matches the task’s difficulty level (Csikszentmihalyi,1990), a flow experience contributes to
feelings of competence and sense of well-being; simply stated, we feel good about ourselves when we
are engaged in meeting worthy challenges.

Seidokan Aikido explicitly teaches the value of the flow of ki -- our life force, energy, and power -- and
cultivates such flow through our learning arts of self-defense. As in athletics, we acknowledge that we
cannot force ourselves to do our best, coerce an enemy to fall, or pressure an adversary to accept defeat
through intense effort alone. Instead, we strive to let our ki flow out of our fingertips, eyes, mouths, etc.
By maintaining a calm and centered disposition, we best allow our energies to move toward the
challenges of the moment, whether it’s the need to evade a physical attack, swim in a long and strong
manner, defuse a potential verbal argument, or pass effectively to teammates. We strive to free up our
energies, enabling ourselves to control stressful situations. Let’s look more specifically at some of the
particular commonalities which exist between aikido and flow states.

The following is a list of the major attributes of flow states, as presented by Jackson and Kimiecik
(1994), along with what I consider to be counterparts from our aikido training:

(1) Arousal / anxiety control -- controlled relaxation: by keeping our levels of muscular tension
relatively low throughout our bodies in general, we can activate task-relevant muscles just the proper
amount to make our movements most effective and energy-efficient, without interference from unneeded
muscle groups.

(2) Preparedness (physical and psychological readiness) -- unification of mind and body, no-mind
(Mu-Shin): by following the four principles to unify mind and body, and not clouding our thinking and
perceptions with preconceptions, we ready ourselves to respond quickly and accurately to any potentially
dangerous or challenging situation.

(3) Focusing and attentional skills -- harmony, oneness with a situation: by concentrating on the
moment at hand, without conscious mental effort or thoughts about the past or future, we can
spontaneously join our mental and physical energies with the force of an attacker or with the athletic
contest in a victorious manner.

(4) Confidence, self-trust -- true victory is victory over oneself (Masakatsu Agatsu), let your ki flow:
when we feel centered by keeping one-point, controlling our arousal levels, and letting our ki flow
freely, we can trust that we will automatically react to any demand to the best of our abilities; we can
respond with optimal physical speed and power, as well as mental and verbal fluency.

(5) Experience increases the probability of flow -- drill and repetition, training after understanding: we
practice the fundamentals, of self-defense, exercise, and athletics, until they become second nature and
we are able to apply simple skills to complex situations; Kobayashi Sensei taught us that advanced
techniques are really well-trained simple ones.

(6) Pre-event conditions can prevent flow -- harmonize and adapt to environmental conditions and
self-doubts: we cannot keep one-point during each moment of every day, due to changing biorhythms
and environmental conditions as well as human fallibility; but if we accept the circumstances in which
we must perform (e.g., swimming in an unusually warm or cold pool), just as we welcome the energy of
an attacker (as in Yokomenuchi Makiotoshi), then we increase the probability that optimal self-control
can be attained.

(7) Channel anxious energy into performance -- aiki is the power of harmony of all beings, all things
working together: it is natural to be nervous when competing athletically or facing a threat, but such
anxiety is one’s friend, not enemy; if we maintain self-control and make our anxious energy work with
that of the attacker, we have all the more power to control the situation at hand.

(8) Process-, not outcome-oriented --- meditation in motion, calmness in action (Dochu-No-Sei):
paying undue attention to the score, watching the clock, prematurely basking in anticipated glory, or
wishing an opponent would give up is a distracting waste of focus and energy; instead, centered
mindfulness of the absolute here and now is the most practical way to confront any obstacle.

At the top of the runway, the successful high jumper focuses visually on the path ahead, then visualizes
himself executing a successful sequence of movements which culminate in clearing the bar; he takes
several purposeful breaths, then launches toward the objective and merely lets the process unfold. The
champion figure skater practices the precise, demanding patterns of movement thousands of times prior
to the compulsory phase of competition, then shuts out all potential distractions as she takes the ice with
confidence. The competent equestrian rider feels at one with her horse, synchronizing her movements
and commands with both the movements of the animal and the demands of the course as they arise. The
professional basketball player knows instinctively and reflexively when to pass or shoot, where
teammates and opposing players are located, in harmony with the flow of the game. And the adept
aikidoka maintains a state of calm readiness when she is about to face the simultaneous attack of four
comrades in a randori exercise, then moves across the mat and casts attackers aside with minimal
awareness of the time, or her appearance, or what observers are thinking.

How can our knowledge of flow states benefit our aikido training? If we attend solely to the process of
blending, leading, and controlling an attack, we increase the probability of a positive outcome. When we
focus visually on uke’s mune, or solar plexus area, we have a good chance to be able to recognize the
type and direction of the attack as it is forming. If we think in terms of controlled intensity, not just
controlled relaxation, we can better accept and utilize our own nervous energy when neutralizing an
attack. That is, for any given activity, there is an optimal level of arousal---e.g., golfers swing best when
totally calm, linebackers tackle best when highly charged, and aikidoka perform best with levels of
tension/relaxation that are somewhere in between. We should not shy away from challenge, especially
when such challenge is well-suited to our ability level. When we feel self-trust, knowing full well that
we are at our best when we manifest the four principles to unify mind and body, we maximize our
chances of blending without collision, leading with power, de-escalating any conflict, and meeting any
challenge successfully.

The study of flow states, just one small area of the field of sport psychology, can have practical value.
Awareness of what other disciplines have to offer can affirm and augment our understanding and skills
in aikido. Similarly, let’s use our aikido training to enhance our appreciation of, and participation in,
various forms of exercise and athletics. Let’s apply our aikido training outside the dojo in order to
improve the everyday lives of ourselves and those around us.

References

Csikszentmihalyi, M. Flow: The Psychology of Optimal Experience. New York, Harper

Collins, 1990.

Jackson, S. & Kimiecik, J. Flow in Sport: Research Possibilities, Enhancing Performance and
Beyond. Unpublished keynote address at the 11th Annual Conference on Counseling
Athletes, Springfield, MA, 6/3/94.

Reeve, J. Understanding Motivation and Emotion. Fort Worth: Holt, Rinehart and Winston,
1992.
 SEIDOKAN AIKIDO VIDEO TAPES
Basic techniques in accordance
with Aikido principles

In this video series, the late Seidokan Kancho, Rod Kobayashi, shares his experience of over 35 years in
the Way of Harmony With Nature. Each waza, or art, is not only clearly demonstrated before an actual
class, but he offers an explanation as to why each movement was made.

BASIC ARTS

Part 1

Detailed explanations of Aiki-taiso

Basic examination arts

Part 2

Basic examination arts

Aiki-kengi and Aiki-jogi

DAN ARTS

Part 1

Advanced arts required for shodan and above

Part 2

Continuation of Aikido arts for all yudansha.

Tapes were produced and directed by Dr Mark R. Crapo and Vince Soo.

Copyright and all rights reserved by:

Aikido Institute of America

Seidokan Aikido World Headquarters
2235 Hyperion Ave.
Los Angeles, CA 90027

(562) 861-0043 or (213) 667-2428

To order, send check or money order to Aikido Institute of America and include the following
information:

Name_______________________________________________
 (Last) (First)

Phone: _________________

Address: ____________________________________________
(Street)

___________________________________________________
(City) (State) (Country) (Zip Code)

Qty ____sets Basic Arts(Part 1 & 2) $75.00/set $________

Qty ____sets Dan Arts(Part 1 & 2) $75.00/set $________
subtotal $________
Include $6.00/set Shipping and Handling $________
California residents add 8.25% sales tax $________
TOTAL $________

Recent Promotions:
Congratulations to:

Ross Robertson (Godan, Still Point Dojo,

October 97)

Ayal Ron (Nidan, Seidokan Aikido Heisei Dojo,

June 97)

Yakov Shimshi (Nidan, Aikido Institute of Jerusalem, June 97)

Daniel Collins (Nidan, CSULB Aikido, October 97)

Ben Kingsbury (Nidan, CSULB Aikido, October 97)

Gal Cohen (Shodan, Aikido Institute of Jerusalem July 97)

Naftali Shimron (Shodan, Aikido Institute of Jerusalem October 97)

Registration
Please register yourself in our Seidokan Aikido Address Book by filling out the following form and sending it to Dr.
Mark Crapo, 13297 9 Mile Rd., Battle Creek, MI 49014. Phone: (616) 963-6699, fax: (616) 969-0424..

Name
Street

Street

State

Zip

Instructor

Dojo

Rank/When

Phone

Fax

e-mail