Headquarters　Phone 050-3569－1192

hatenkaiaikido@yahoo.co.jp 
↑Japanese language only

Yokohama Midori Dojo (Nakayama)
Email: Hatenkai_Midori@outlook.com
Phone: 050-5539-2157 (Contact: Tamura) – English speaker available
dojo location
Video
Hatenkai Aikidō: Philosophy and Full-Contact Practice with Grandmaster Tenkei FujisakiPursue Authentic Strength with Practical Aikido in Yokohama & Tokyo

Hatenkai (覇天会) is Japan's premier practical Aikido organization, with dojos in Yokohama and Tokyo. All classes are under the direct instruction of Grandmaster Tenkei Fujisaki, a three-time champion of a full-contact, strike-allowed Aikido tournament.

The Fusion of Tradition and Modern Application: Full-Contact Striking & SabakiOur goal is to bring traditional forms (kata) to life, creating a living, "usable martial art." While honoring the philosophy and elegant body mechanics of traditional Aikido, our training incorporates full-contact kumite (sparring) with striking. It is within this rigorous, practical environment that you will truly master the art of Sabaki—the technique of controlling an opponent with minimal movement by redirecting their own power and momentum.
Forging Mind and Body: The Spirit of BudoWe do not seek strength in technique alone. The true essence (shinzui) of Hatenkai lies in deeply embodying the spirit of Budo through demanding training. This means honoring respect and etiquette, cultivating self-discipline (kokkishin), and forging an immovable mind and a resilient body (fudōshin).

We welcome everyone who seeks authentic strength and personal growth, regardless of whether you are a beginner, a woman, or an experienced martial artist. We invite you to experience the energy and spirit of our dojo firsthand. Please join us for a tour or a trial class.

Headquarters　
Phone 050-3569－1192

hatenkaiaikido@yahoo.co.jp 
↑Japanese language only

Yokohama Midori Dojo (Nakayama)
Email: Hatenkai_Midori@outlook.com
Phone: 050-5539-2157 (Contact: Tamura) – English speaker available

For assistance in English, please contact Shihan-dai Tamura at our Midori branch. Please note that our headquarters provides support in Japanese only.

Aikido Hatenkai Master Tenkei Fujisaki

This English page is provided for convenience. The original Japanese content is the official version

"I used machine translation system to translate the text for this website.

Hatenkai Aikidō: Philosophy and Full-Contact Practice with Grandmaster Tenkei Fujisaki

Hatenkai Aikido is active in Yokohama and Tokyo.

 Welcome to Hatenkai Aikidō, a unique style of Aikidō based in Yokohama, Japan, founded and led by Grandmaster Tenkei Fujisaki.

At Hatenkai, we combine the rich traditions of classical Aikidō with practical, full-contact techniques designed for real-world application. Our approach emphasizes not only physical skill but also the cultivation of spirit, balance, and awareness. Students learn to harmonize with their opponents’ movements, redirecting force with precision while maintaining control and composure.

Grandmaster Tenkei Fujisaki, a respected figure in the Aikidō community, guides our practitioners toward a “State of Mastery” – an integration of technical excellence, strategic understanding, and mindful conduct. Under his instruction, both beginners and advanced students develop a deep appreciation for the philosophy behind every movement, as well as the practical skills to respond effectively in dynamic situations. Training at Hatenkai includes a blend of traditional forms, paired practice, and controlled full-contact exercises. While we honor Aikidō’s heritage, our focus on realistic application ensures that students gain confidence, resilience, and adaptability.

Our dojo welcomes practitioners of all ages, providing a supportive environment to explore both the art and the essence of Aikidō. Whether you are interested in the philosophy of martial arts, the refinement of technique, or the challenge of full-contact practice, Hatenkai Aikidō offers a unique path under the guidance of Grandmaster Fujisaki. Here, tradition meets practicality, and every movement is a step toward mastery.
Aikido Hatenkai Master Tenkei Fujisaki
Contact Information
Interview with Master Fujisaki
Dojo location
"The Core of Aikido Hatenkai: Shōaku no Kyōchi — Zenith of Skill and Composure"

Grandmaster Tenkei Fujisaki

Grandmaster Tenkei Fujisaki Grandmaster Tenkei Fujisaki, born in Fukuoka Prefecture, Japan, is a distinguished martial artist and the founder of Hatenkai Aikidō.

He serves as the head instructor and Soke (Grandmaster) of the style, holding the rank of 8th Dan. Known as the “Advancing Aikidō,” a title given by world champion Hiroki Fukuyama, Fujisaki has a commanding presence at 180 cm and 92 kg, and has earned a total of 18 Dan ranks across various martial arts disciplines.

He has achieved remarkable competitive success in martial arts, including Real Aikidō Championships organized by the International Practical Aikidō Federation and Aikidō S.A. (SHOOT AIKIDO), as well as in Karate competitions:

Real Aikidō Championships (Senior Division / Main Tournament):
Champion – Tournament 6, 7, 10
Runner-up –Tournament 8
Excellence Award – Tournament 4

Karate Competitions: Competed against a former Kyokushin Karate champion in intense matches

Participated in the 6th National Karate Championships, Kyokushin Kaikan Sakamoto-ha

Excellence Award for Newcomer – National Protective Gear Karate Tournament

His teaching philosophy emphasizes the balance of traditional forms (“kata”) and sparring practice (“kumite”), guiding students to develop practical techniques while fostering discipline, awareness, and harmony. Through his training in Kamakura and study of samurai traditions, he integrates the spirit of the warrior into his instruction, creating a foundation for the Hatenkai principles of both strength and elegance.

Grandmaster Fujisaki has contributed to popular media, teaching Aikidō and self-defense on television programs such as TV Kanagawa’s “Kagayake Miracle Boys”, BS Fuji’s “Muse×Muse”, Fuji TV’s “Mecha×2 Iketeru!”, and TBS’s “E-girls ga Monk no Sakebi”. He maintains collaborative relationships with world champions and masters across karate, chanbara, Chinese martial arts, and other disciplines.

A core concept he promotes is the “Zenith of Skill and Composure”, integrating advanced joint techniques, refined throws, and effective strikes to control an opponent without causing excessive harm. Under his guidance, students of all levels learn to harmonize strength and technique with mindfulness, embodying both the philosophical and practical essence of Hatenkai Aikidō.
Aikido Hatenkai Master Tenkei Fujisaki

Connections and Friendships Through Aikidō

Left: Kenichi Osada, Head of Daidojuku Kudo Right: Tenkei Fujisaki, Headmaster of Hatenkai Aikidō

Invited to Daidojuku “2023 Hokuto-ki 6th World Kudo Championships”.

With Yūbu Hanaguruma, four-time Japanese champion in traditional karate kumite, and Tenkei Fujisaki, Hatenkai Aikidō.

With Hiroki Fukuyama, Goju-Ryu Karate Kata World Champion and ZST Mixed Martial Arts fighter, and Tenkei Fujisaki, Hatenkai Aikidō.

With Ruga Kawahara, Sports Chanbara Long Spear World Champion, and Tenkei Fujisaki, Hatenkai Aikidō.

With Jun Konno, Ganryujima (Mixed Martial Arts) fighter and Chinese martial arts expert, and Tenkei Fujisaki, Hatenkai Aikidō.

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This title showcases an exceptional martial arts confrontation featuring Master Tenkei Fujisaki of Practical Aikido against top-tier practitioners from other styles.

The bouts are as follows: Master of Chinese Martial Arts & Ganryujima MMA Fighter – Competing under Sanda (Chinese kickboxing) rules, representing a distinct cultural and technical approach. Record: 1 pro win, 4 amateur wins.

World Karate Kata (Forms) Champion and Professional MMA Fighter – Facing Fujisaki under Practical Aikido grappling rules.

Four-time Japan Traditional Karate Champion – He was also a runner-up in the Full-Contact Plus (FC+) competition hosted by the K-1-affiliated Seidokai-kan, demonstrating his high-level skill in adapting to different rule sets. He has also competed against Grandmaster Tenkei Fujisaki under both Traditional Karate and Aikido grappling rules.

This description emphasizes the high skill level, cross-discipline challenge, and the fusion of multiple martial traditions.

This is an Aikido demonstration performance. It is not sparring.

The first part is a demonstration, and the second part is sparring.

Basic Aikido Techniques Demonstration – Aikido Hatenkai

Contact Information

For assistance in English, please contact Shihan-dai Tamura at our Midori branch. Please note that our headquarters provides support in Japanese only.

Contact Information (Headquarters & Dojos)
Hatenkai Headquarters (For Membership, Trial Classes, and General Inquiries –Japanese language only )

Email: hatenkaiaikido@yahoo.co.jp (responses provided as available)

Phone : 050-3569-1192
Japanese language only

For membership or trial class inquiries, please contact us via email or by calling 05035691192. Web: Contact Form available on our website Public Relations Department (For media coverage or interview requests) Phone: 050-3569-1192 (TV, magazines, media inquiries)

Yokohama Midori Dojo (Nakayama)
Email: Hatenkai_Midori@outlook.com Phone: 050-5539-2157 (Contact: Tamura) – English speaker available

Yokohama Kohoku (Tsunashima) /
Shinagawa & Osaki Club Email: hatenkai.shinagawa2012@gmail.com Phone: 090-6238-9274 (Contact: Hiraga) 

Aikido Hatenkai – Tenkei Fujisaki Your Strength: Is Its Foundation Solid?

Aikido Hatenkai Master Tenkei Fujisaki
Aikido Hatenkai – Tenkei Fujisaki Your Strength: Is Its Foundation Solid?
At Hatenkai, we begin by learning how to build the spirit. "Practical techniques and the mental fortitude that supports them." Many people tend to view these two as separate.

However, at Hatenkai, we see their relationship as that of a "foundation and a building." We believe in establishing the spirit as the solid "foundation" for technique, and then further refining that foundation through the trials of practical application.

Why? Because practical Aikido is like an extremely delicate and sophisticated structure that can only be built upon the foundation of the spirit. If you neglect the foundation work and immediately try to erect pillars and paint walls, you will be left with nothing more than a precarious, hollow facade. It will come crashing down with the slightest impact. In a real confrontation, the truly terrifying opponent is not the person in front of you. It is the "fear," "anger," and "panic" that arise from within your own mind.

Without a solid foundation capable of withstanding this internal impact, any technique is powerless. That is why Hatenkai training always returns to the foundational work of "self-control." Imagine an opponent grabs your wrist with great force. To resist reflexively is like trying to forcefully shove a stick into soft, unsolidified ground. It solves nothing. Instead, we first regulate our breathing and calm our minds. With a spirit of "respect" and "harmony" (Wago), we calmly observe the opponent's power. This is the work of compacting the ground and laying the rebar. Only after this unshakeable foundation is established can we begin to "build" the Aikido technique (the structure) that utilizes the flow of the opponent's power.

This composed mind is the very source of Hatenkai's strength. By maintaining a natural state of tranquility, the body's tension dissolves, allowing techniques to emerge smoothly and explosively. In particular, this tranquil mind is indispensable for Hatenkai's signature core technique: "Flowing Standing Joint Locks" (Ruten-suru Tachi-Kansetsuwaza). This advanced skill—which involves reading the flow of an opponent's power and moving fluidly like water to control their joints—can never be accomplished if the mind is turbulent. A calm mind gives rise to the "Flowing Standing Joint Locks," and by extension, leads to the state of Takemusu Aiki—the martial embodiment of spontaneous, creative power. While centering our training on building this foundation, we also engage in the practical discipline of Kumite (sparring).

Of course, we do not wait for the mental foundation to be perfectly complete before starting Kumite. That would be mere armchair theory. In fact, the opposite is true. It is in the rigorous, practical arena of Kumite that we confront our own mental fragility and weakness—the flaws in our foundation—and use that feedback to fortify it further. Mental training and Kumite are like the two wheels of a cart, mutually enhancing each other. To control an opponent in the extreme conditions of a match without causing undue injury—this is the technical application of harmony, but it is by no means easy to embody. It demands both a high level of skill and the formidable mental fortitude to support it. To be honest, I was not always capable of this myself. Until my mid-twenties, I was relentlessly aggressive. Of course, I never once intended to hurt my opponents. However, due to my own immaturity, there were times when I failed to control my techniques. To avoid injuring an opponent, half-baked techniques are simply not enough.

Only with overwhelming Kumite skill does the option of holding back or showing consideration even become possible. Without that skill, you risk injuring your opponent unintentionally. Some might dismiss this uncontrollable state of youth as "immature and undesirable." But when I see such students, I do not think that way. This is because there are stages to development, and everyone grows by being polished and refined. What I can never tolerate is not technical immaturity, but malicious intent—the deliberate will to harm an opponent. This alone is never permitted in the Hatenkai dojo. In my youth, my junior high school Judo teacher taught me, "Holding back is disrespectful to your opponent.

Always give it your all." During my teens and twenties, while I was still developing physically and mentally, that teaching was an invaluable guidepost that pushed me to my limits. However, as a martial artist matures in mind and technique, a new stage is reached. It is a stage where one's values evolve from the strength of full-force impact to another kind of strength: consideration for one's opponent. What all this demonstrates is this: to show compassion for your opponent in the crucible of Kumite is the embodiment of a developed spirit, and it is overwhelming technical skill that makes this possible. In other words, technique and spirit can never be separated; they are one and the same. This is the true reason we seek spiritual depth in the strength of our Kumite. What comes into view beyond the polishing of technique and the refinement of the mind—that is Butoku (Martial Virtue). Ultimately, our aim is to not initiate conflict, and not allow it to arise in the first place.

It is to cultivate a spiritual harmony that can naturally resolve matters without fighting. This is the pinnacle of the martial way that we strive for. You do not add spirit to your technique. Your spirit itself becomes the foundation of your technique. This reversal of perspective is the very core of Hatenkai. At the root of it all is respect—for your opponent and for yourself. That is the final, and most essential, foundation for building unshakeable strength. This is the spirit of Hatenkai Aikido.
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Tenkei Fujisaki: Martial Arts Background and Hatenkai Aikidō History Aikidō Experience – Grandmaster Tenkei Fujisaki has practiced Aikidō for 34 years, beginning in second grade at an Aikikai-affiliated dojo. Due to relocation, he later trained at the Funabashi Aikidō Club (Aiki Jūjutsu Kenkyūkai), part of the Iwama / takemusu Aikidō lineage, studying under Master Miyashita for nine years. Subsequently, he trained for five years under Grandmaster Fumio Sakurai, head of the International Practical Aikidō Federation – Aikidō S.A., deepening his mastery of practical Aikidō. Current Role – He now presides over Hatenkai Full-Contact Aikidō, leading both instruction and organizational development.

2002 – While studying at Kokugakuin University, Faculty of Law, Fujisaki was influenced by the university's strong emphasis on Shinto and Japanese cultural traditions. Inspired to embody his own martial philosophy, he decided to establish his own dojo. Leaving university, he founded Fujisaki Dojo in Yokohama, beginning a dedicated exploration of martial arts that are effective in real combat. (Note: Kokugakuin University is renowned for its focus on Shinto studies and the preservation of Japanese culture.)

2002–2006: Fujisaki Dojo / Aikidō S.A. Shinyokohama During this period, Fujisaki Dojo operated under the name Aikidō S.A. Shinyokohama.

Fujisaki completed a one-and-a-half-year intensive instructor course at Aikidō S.A., earning the official instructor qualification, a higher-level certification. He also achieved the following qualifications: Kyōju (Assistant Master / Instructor Representative) – 3rd Dan Regional Instructor Certification Instructor Certification for Breathing Techniques and Solo Forms (Imagery Aikidō) Weapons Techniques and Weapon Disarming Instructor Certification Official Referee Certification

2006 – After years of experience and the integration of his unique practical knowledge, Fujisaki formally established Hatenkai Aikidō. Since its founding, Hatenkai has hosted the Full-Contact Aikidō Championships, providing a continuous arena for practical application.

2007 – The “Striking Class” was launched, initially taught by accomplished full-contact Karate practitioners. Fujisaki later took over instruction, further developing the striking techniques.

Around 2010 – Fujisaki taught Aikidō classes at Daido Juku, Ikebukuro Headquarters.

Around 2012 – To trace the origins of Aikidō, he undertook a six-month training in classical Jujutsu in the historic city of Kamakura, following in the footsteps of Aikidō founder Morihei Ueshiba. He was deeply inspired by the combination of the Bushidō spirit and the unique aesthetic of Kamakura, enriching Hatenkai’s martial philosophy.

2019 – Hatenkai adopted the Unified Aikidō Rules, which allow hand strikes to the face, greatly enhancing practical effectiveness. Fujisaki, having earned a third-degree black belt in self-defense-oriented Karate, restructured the striking class into the current Striking & Karate Class.

2024 – The 27th Full-Contact Aikidō Championships were held, demonstrating Hatenkai Aikidō’s longstanding commitment to practical martial application. Fujisaki also achieved a sixth-degree black belt in Karate.

2025 – The core techniques and philosophy, “Flowing Standing Joint Locks” and “Zenith of Skill and Composure”, were fully established. Instruction is overseen by Grandmaster Tenkei Fujisaki, 8th Dan and three-time tournament champion of Hatenkai Aikidō.
Lineage of Tenkei Fujisaki – Hatenkai Aikidō

Morihei Ueshiba – Founder of Aikidō

Gōzō Shioda – Head of Yōshinkan Aikidō

Fumio Sakurai – Chief Instructor, Aikidō S.A. (Former 6th Dan at Yōshinkan Hombu)

Tenkei Fujisaki – Headmaster of Hatenkai Aikidō; Instructor Representative (Kyōju, approx. assistant master) 3rd Dan at Aikidō S.A., 1st Dan at Funabashi Aikidō Club, and holder of a total of 18 Dan ranks across various martial arts
Aikido Hatenkai Master Tenkei Fujisaki

Training in Kamakura — A Journey to the Roots Grandmaster Tenkei Fujisaki of Hatenkai Aikidō standing in front of the Great Buddha, Kamakura

Training in Kamakura — A Journey to the Roots Grandmaster Tenkei Fujisaki of Hatenkai Aikidō standing in front of the Great Buddha, Kamakura On my path in the martial way, I once embarked on a journey to seek the roots.

My destination was the ancient city of Kamakura. In this historic place, I devoted myself for six months to the study of traditional Jūjutsu.

This Jūjutsu is a classical style that even Morihei Ueshiba, the founder of Aikidō, trained in. Tracing the lineage of Yagyū Jūjutsu, it carries the techniques and spirit honed by samurai from the Warring States period. Within it, I discovered the beauty of practical effectiveness—“the aesthetics of use” born from combat and stripped of all superfluous elements. The air of Kamakura sharpened my mind in a way I had never experienced. The quiet presence of temples, the dignified spirit of the samurai, and the sea breeze blowing from the coast—all resonated deeply with the Hatenkai philosophy, which emphasizes practical combat, and with the warrior spirit nurtured by this ancient city. Every time I finished training and returned home, I would pause repeatedly along the streets of Kamakura.

The light on the cobblestones, the distant sound of the waves—each detail trained not only my technique but also my spirit. Even now, standing in the dojo, the memories of those six months come vividly to life. Visiting the past to understand the present—truly, it was a journey of “onko-chishin” (learning from the past to create the new). Kamakura has become, for me, a place of both geographic closeness and spiritual refuge. Even today, whenever my father travels from Fukuoka to visit, we always go to this place together. Our casual conversations in the serene air are moments I cherish, helping me reflect on who I am and on my role as the head of Hatenkai. Walking side by side with my father through Kamakura, the scenery revives the memories of my training days.

Each time, I am reminded of the true meaning of strength. True strength is not only physical power—it is mental acuity honed in silence, dignity that never falters regardless of circumstance, and the technical mastery of “Zenith of Skill and Composure” that allows one to control an opponent. The Hatenkai dojo is a place to sharpen technique and cultivate the spirit. If you are seeking not superficial tricks, but the genuine strength that can become the axis of your life, I invite you to step through our doors. No prior experience is required. Together, let us embark on a journey to discover the origins of true strength.
Aikido Hatenkai Master Tenkei Fujisaki

The Evolutionary History of Hatenkai Aikido

Aikido Hatenkai Master Tenkei Fujisaki

The history of Hatenkai is not a record of idealism, but one of pursuing truth through results. Our philosophy, "A martial art through which anyone can become truly strong," is built upon a foundation of techniques proven by our founder in the crucible of actual combat.

First Stage: The Founding – Combat Techniques Backed by Competition Results The entire technical system of Hatenkai is founded on a crucial fact: its core techniques were forged and polished by our founder, Tenshin Fujisaki, in the competitive arena of the "Jissen Real Aikido Championship,"¹ where he achieved three championships and one second-place finish. These "techniques that produce results" are the very origin of the combat effectiveness that Hatenkai stands for.

Second Stage: The Roots – Respect for Traditional Aikido Our founder, Fujisaki, dedicated his formative years, from the second grade of elementary school to his final year of high school, to the practice of traditional Aikido, earning his first-degree black belt (Shodan). Our quest began from this unshakeable foundation. The techniques to achieve results and the spirit of Wago² that underlies them—these two wheels drive us forward.

Third Stage: Expansion of Combat Effectiveness – The Introduction of Full-Contact Striking To further solidify our established combat techniques, we decided to introduce full-contact striking. The objective was to determine how to use Aikido's tai sabaki³ to manage incoming strikes and seamlessly connect them to our established techniques. This initiative aligns with the philosophy of Aikido's founder, Morihei Ueshiba, who stated, "Atemi⁴ is 70%, technique is 30%." The reason for emphasizing atemi is not simply as a means of attack, but to make an opponent falter, thereby creating the opening for a technique to succeed. A light strike is often ineffective against an opponent who is adrenalized or physically conditioned. Therefore, authentic and powerful atemi techniques are essential to induce a flinch. We use the timing and reaction created by these strikes to effectively apply Aikido throws and locks. This research was advanced with the cooperation of a full-contact karate senior champion who was a student of mine at the time, as we repeatedly verified techniques and confirmed safety protocols.

Note: For safety, participants now wear head and body protectors (men and do) during striking practice.

Fourth Stage: The Deepening of Technical Principles – The Establishment of Specialized Classes To explore more precise control techniques and methods for dealing with grabs, we established a unified specialized class. This class integrated Goshinjutsu⁵ (focusing on Aikido escapes and evasive movements) and Aiki-jutsu⁶ (exploring the principles, or riai, of older martial arts schools, known as koryu). This opened a path for willing students to learn deeper and more multifaceted techniques.

Note: We now teach Goshinjutsu and Aiki-jujutsu in our "Full Access Plan."

Fifth Stage: The Quest for Spirit – Training in Kamakura As our technical system neared completion, we returned to a fundamental question: "For what purpose do we use this strength?" Seeking an answer, we trained in Kamakura, the ancient capital of the samurai, providing an opportunity to reflect on our techniques and our spirit. This experience became a crucial turning point in shaping the future philosophy of Hatenkai.

Sixth Stage: Unique Systematization – The Fusion of Philosophy and the Establishment of Unified Rules As the culmination of this multifaceted research, we established our unique full-contact Aikido framework: the "Unified Rules." Here, our technical system reached a form of completion. We created a comprehensive set of Aikido rules that utilize traditional arts, incorporating strikes like shomen-uchi and yokomen-uchi⁷ into competition and permitting traditional throws and chokes. We then explicitly fused this established technical system with the martial arts spirit of Agatsu⁸—"True victory is victory over oneself"—which we cultivated during our training in Kamakura, and the philosophy of Wago. This was the moment when technique and spirit truly became one.

Seventh Stage: Evolution into the Modern Era and the Establishment of the Ultimate State (2025) The evolution of Hatenkai never stops. In 2025, we established our ultimate core technology, a synthesis and sublimation of all prior elements: "Flowing Standing Joint Locks." With this, the "State of Mastery" (Shōaku no Kyōchi)—our long-held ideal of perfectly integrating striking, throwing, and joint locks (da-tō-kyoku) to completely neutralize an opponent—was finally realized as a concrete technical system.

This entire history is embodied in our name. We are a Kai (会), an association of like-minded individuals, who strive for the heights (Ten, 天) of harmony while polishing the strength to conquer (Ha, 覇) ourselves. The root of our art is Aikido (合気道). And our spiritual cornerstone is the "Spirit of Kamakura."

This is the true form of Hatenkai Aikido. As we approach our 20th anniversary next year in 2026, our journey of inquiry is far from over. Won't you join us in taking the next step forward, building upon this history?

Annotations: ¹ Jissen Real Aikido Championship (実践リアル合気道選手権大会): Literally, the "Real Combat Aikido Championship," a full-contact competition format.
² Wago (和合): A Japanese term for harmony, concord, and unity. In this context, it refers to the Aikido principle of blending with an opponent's force rather than clashing with it.
³ Tai Sabaki (体捌き): A fundamental concept in Japanese martial arts referring to whole-body movement and repositioning to evade an attack and gain an advantageous position.
⁴ Atemi (当身): Strikes directed at the body, used in Aikido not primarily to cause injury, but to disrupt an opponent's balance, concentration, and structure, making them vulnerable to a throw or lock.
⁵ Goshinjutsu (護身術): The art of self-defense.
⁶ Aiki-jutsu (合気術): A collective term for classical Japanese martial arts that focus on principles of blending with an opponent's motion, often considered a precursor to modern Aikido.
⁷ Shomen-uchi (正面打ち) / Yokomen-uchi (横面打ち): A vertical downward strike to the head / A diagonal strike to the side of the head or neck. These are fundamental attacks used to practice techniques in Aikido.
⁸ Agatsu (吾勝): A core philosophical concept in Japanese martial arts, often attributed to the phrase "Masakatsu Agatsu" (正勝吾勝), meaning "True victory is victory over oneself."

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Column: A New Spice for Your Aikido Quest! Savor the Thrill of a "Living" Martial Art with Hatenkai's Unified Aikido Rules

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    "The path to mastering kata is a long one; even a thousand days of training is not enough." For any martial artist, the practice of traditional forms, or kata, is the unwavering North Star of their journey. The wisdom of our predecessors is condensed into every single movement, and the principles of technique are aligned with the logic of the human body. This is the very foundation of Budo, and its importance simply cannot be overstated.

    But have you ever had a thought cross your mind in a quiet moment? "Will these polished techniques truly work if I ever need them?" "How would I move in a situation that doesn't follow the script of a kata?" It's like knowing a beautiful piece of music by heart, but never truly bringing it to life until you pick up an instrument and play it amidst the unpredictable acoustics of a hall and the living breath of an audience.

    If you are someone who seeks that "real" feedback that lies beyond kata practice, then the "Unified Aikido Rules" adopted by Aikido Hatenkai will be a thrilling catalyst, breathing new life into your training.

    Whoa, hold on! What exactly are the "Unified Aikido Rules"? Let's clear that up with a Q&A!

    "Unified? Sounds futuristic! But what kind of rules are they?" Let's satisfy that curiosity. And don't worry, you won't need to crack open a dense textbook for this (lol).

    [Safe for Beginners] A Training Environment Designed for Safety In training under Unified Aikido Rules, safety is our absolute top priority. We take special care to ensure beginners can practice in a secure environment by requiring the use of a men (face guard) and do (body protector).

    Furthermore, the intensity of techniques and exchanges during practice is guided in stages according to experience, age, and physical fitness. This allows anyone to learn practical Aikido with peace of mind.

     

    Our goal is to provide a safe yet profound learning experience, where "real combat" is not synonymous with "danger," but rather with "deeper understanding."

    Q1: So, what are the "Unified Aikido Rules" in a nutshell?

    A1: To put it simply, they are modern rules designed to faithfully preserve the incredible technical system of Aikido—a proud tradition of Japan—while earnestly addressing the practical question: "What if I truly faced an unforeseen situation?" We aim for the best of both worlds: tradition and innovation!

    Q2: I heard there are strikes to the face. That sounds a little scary...?

    A2: A very valid concern! It's true that techniques like knife-hand strikes to the face are permitted, but we take the utmost precautions for safety. Under the guidance of experienced instructors, you'll wear protective gear and learn techniques through a careful, step-by-step process, allowing you to challenge yourself without undue risk. In fact, it is through this kind of tense, focused training that we aim to cultivate the calm judgment and responsiveness needed in a genuinely dangerous situation.

    Q3: What specific techniques are allowed?

    A3: A diverse array of techniques that lets you experience the full depth of Aikido!

    Knife-hand strikes to the face: Practical applications of traditional shomen-uchi.

    Standing joint locks: The heart of the exchange! Precisely control the wrist, elbow, and shoulder.

    Tai-sabaki (Body movement): The essence of Aikido! Evade your opponent's force and secure an advantageous position.

    Chokes: The addition of practical techniques like rear-neck chokes.

    Diverse throws: Throws like Ganseki-otoshi (Rock Drop), which are closer to real-world encounters.

    Striking: Punches and kicks (primarily to the body) based on full-contact rules.

    Q4: Who do you think these rules are suited for?

    A4: If you're someone with a passionate desire to "explore Aikido more deeply," "test what I've learned in kata in a real scenario," or "gain practical strength for self-defense," then you'll find this to be an incredibly exciting training environment. And of course, even if you have concerns about your age or fitness, you can train at your own pace.

    Q5: Why does Hatenkai pursue these Unified Rules?

    A5: Perhaps it is an expression of our "integrity" as a martial art. We believe in the incredible potential of Aikido and are unafraid of constant evolution to ensure it remains a truly useful skill in modern society. This spirit of inquiry, and the strong will to never lose sight of our martial essence, is what's embedded in these rules.

    So, now that you have a clearer picture of the Unified Aikido Rules, let's explore what kind of "delicious spice" they can add to our Aikido lives!

    From a Blueprint to a Living Architecture! The Moment Kata Comes Alive

    If kata practice is a precise "blueprint," then training under Unified Rules is like actually "building the house" from that blueprint. And what's more, it's a dynamic construction site where sudden gusts of wind blow and unexpected changes in materials are required!

    Take the knife-hand strike to the face, for example. In kata, you engrain a trajectory and timing with flawless precision. But in a Unified Rules sparring match, it becomes an "inspired strike," launched by reading your opponent's breath, the movement of their eyes, and a fleeting gap in their concentration. It's like a seasoned jazz musician going beyond the sheet music to play an ad-lib solo from the soul. The sharpened focus gives you a powerful sense of being alive in this very moment.

    The introduction of techniques like the Ganseki-otoshi (Rock Drop) or rear-neck chokes is like a master chef of traditional Kyoto cuisine boldly incorporating global cooking methods and spices to create an innovative dish never tasted before. Of course, the unchainging philosophies of Aikido—the "principle of circular motion" and the "art of unbalancing"—are the bedrock. This is why the techniques possess a sophisticated depth and are not merely exercises in brute force.

    I remember a sparring session one day. My kote-gaeshi (wrist turn), which I thought was one of my best techniques in kata, just wouldn't work against my opponent's unexpected resistance. In my panic and confusion, my instructor's words struck me like a thunderclap: "Listen to your opponent's power. Don't try to force it; become one with the flow." The moment I let go of my tension and harmonized my movement with the vector of my opponent's force, the technique landed as if he were crumbling on his own. That feeling of "I get it!" that shot through my entire body—I still remember it vividly as a "living lesson" that is hard to gain from kata alone.

    Full Engagement of Body and Mind! The Ultimate "Brain Training"?

    The exchanges under Unified Rules demand that you calmly assess an opponent's strike, elegantly evade with Aikido's tai-sabaki, and exploit a momentary opening with a throw or a joint lock. It is a "comprehensive martial art" that requires your entire being—body and mind—to operate at lightning speed.

    It’s like a masterful jazz drummer, with both hands and feet tapping out different, complex rhythms that are all perfectly synchronized, unleashing a thrilling yet satisfying groove into the space. (Am I getting too carried away? But it really feels like that!). You learn to instantly process multiple tasks, harmonize them with your whole body, and hone the insight to read your opponent's next move. You could truly call it a "workout your brain will love."

    The back-and-forth of standing joint locks is especially a nail-biting affair where split-second decisions determine the flow. Reading your opponent's intent while setting up your own technique is like a game of chess, but the pieces are your own body. Yet, its appeal is not a simple one-move puzzle. Here is where its true value shines! If the opponent moves one way, you respond another. Even if one technique is blocked, from there, like flowing water or the shifting patterns of a kaleidoscope, your techniques change and connect one after another to control the opponent… This is the art of "flowing standing joint locks"! Imagine it: as you attempt to apply one lock, your partner desperately moves to escape. You read that movement, gently borrowing their power to slip past or receive their force, and connect your technique to a completely different joint or into a brilliant takedown. It is less an exchange of techniques and more an improvised dance woven with your partner, or a work of calligraphy drawn with a fluid brush in a single, powerful stroke. The path to polishing these "skillful combinations" is not easy, but that is precisely why the joy of its pursuit is endless.

    What you cultivate with these rules isn't just sharp technique. It's the "insight to predict your opponent's next move," the "mental fortitude to stay calm under pressure," and the "astonishing reaction speed to instantly optimize your body for any situation." These are powerful weapons for navigating modern life.

    Crisis Aversion in the Blink of an Eye? The "Resilient Strength" to Thrive Today

    This training in unpredictable situations provides wonderful benefits that extend far beyond the dojo into our daily lives. The moment you're about to be bumped in a crowd, the split-second you almost miss a step on the stairs... in those "oh!" moments, your body reacts naturally, skillfully maintaining balance or minimizing danger. It's not just a "cane before the fall," but "the evasion before the blow." This is the practical, living wisdom that Unified Rules cultivates for the real world.

    In today's high-stress and rapidly changing society, mental and physical flexibility, along with the ability to handle the unexpected without flinching, are more important than ever. Training in Unified Aikido will become a precious time to nurture that "resilient strength" from within.

    What Matters is the "Awareness" and "Growth" Beyond Winning and Losing

    The physical conditioning, the power of concentration, and above all, the spirit of respecting your partners and striving to improve together—all of which are carefully nurtured through kata practice—are reflected in the practical "mirror" of the Unified Rules. Through this reflection, they are elevated into a concrete, living "strength" and "compassion."

    Of course, there will be times when a technique doesn't work and you shed tears of frustration, or when an opponent's sharp attack almost breaks your spirit. But that is the proof of living training. The "awareness" and "sense of growth" born from facing challenges head-on, hitting a wall, and struggling to overcome it will become your own brilliant medal, more valuable than any victory.

    With the Compass of Tradition, We Set Sail on a New Voyage

    Hatenkai's Unified Aikido Rules in no way diminish the great traditions built by our predecessors. Rather, holding the reliable compass of that tradition close to our hearts, they are the stronger, more flexible "ship" and "sails" we need to courageously venture into the great ocean of modern times.

    The time spent in quiet dialogue with yourself through kata practice is a treasure. And the time spent sweating with your partners under the Unified Rules, challenging each other's limits, and celebrating that growth together will also become irreplaceable moments that enrich your life.

    We Support Your First Step

    If, after reading this, even a small spark of "this looks interesting" or "maybe I'll check out a dojo" has been lit within your heart, that is a wonderful thing.

    That small spark of curiosity is the first, and most important, step toward meeting a new version of yourself. The Hatenkai website may feature videos of training and show the dojo's atmosphere. Why not start by casually taking a look? If there's a dojo near you, inquiring about observing or taking a trial class is a fantastic next step.

    The tatami mats of the dojo are always filled with new discoveries and exhilarating moments. So, why don't you join us and embark on this deep, endlessly stimulating adventure called the pursuit of Aikido? You are sure to meet a version of yourself that is a little freer, more resilient, and just a bit stronger than you were yesterday.

  • ここをクリックして表示したいテキストを入力してください。

    ここをクリックして表示したいテキストを入力してください。テキストは「右寄せ」「中央寄せ」「左寄せ」といった整列方向、「太字」「斜体」「下線」「取り消し線」、「文字サイズ」「文字色」「文字の背景色」など細かく編集することができます。
Aikido Hatenkai Master Tenkei Fujisaki

 Celebration of the 40th Anniversary of Daidojuku and 20th Anniversary of Kudo

“Celebration of the 40th Anniversary of Daidojuku and 20th Anniversary of Kudo” Invited on Sunday, January 12, 2020, at the Rihga Royal Tokyo. A valuable photo with Takashi Azuma, the first headmaster of Daidojuku.
合気道 覇天会 道場訓

Aikido Hatenkai Dojo Kun (Dojo Precepts)

一つ、我々は、万有愛護（ばんゆうあいご）の精神を持って、全ての事柄に尽力すること。

One: We shall strive in all things with a spirit of universal love and compassion.

意味合い： あらゆるものを愛し大切にする心で、何事にも全力を尽くす。

Meaning: With a heart that loves and cherishes all things, we will devote our full effort to every endeavor.

一つ、我々は、日々心身を練磨し、実践にて武産合気（たけむすあいき）の実現を目指すこと。

One: We shall train our minds and bodies daily, aiming to realize Takemusu Aiki through practical application.

意味合い： 毎日の鍛錬を怠らず、実際の動きの中で自然に技が生まれる境地を目指す。

Meaning: We aim to reach a state where techniques arise spontaneously and naturally from within our movements, through diligent daily training. (Takemusu Aiki is an advanced concept in Aikido referring to the spontaneous creation of martial techniques.)

一つ、我々は、「義を見てせざるは勇無きなり」を信条とし、社会貢献に努めること。

One: We shall hold to the creed, "To see what is right and not to do it is a lack of courage," and strive to contribute to society.

意味合い： 正しいと知りながら行わないのは勇気がないことだという信念を持ち、社会の役に立つよう努める。

Meaning: Holding the conviction that to know what is right and not to act is a want of courage, we shall endeavor to be of service to society.

一つ、我々は、和合と礼節を武道の基本とし、自己の向上を志すこと。

One: We shall make harmony and courtesy the foundation of our Budo, and aspire to self-improvement.

意味合い： 互いに協力し敬意を払うことを基本とし、自分自身を高めていくことを目指す。

Meaning: Based on mutual cooperation and respect, we aim to continually better ourselves.

一つ、我々は、合気の追求を通じて堅忍不抜（けんにんふばつ）の信念を養い、常に覇天会の門人として道の研鑽（けんさん）を怠らざること。

One: We shall, through the pursuit of Aiki, cultivate a spirit of indomitable perseverance, and as members of Hatenkai, never neglect to diligently follow and polish the Way.

意味合い： 合気道を深く探求する中で、困難に耐え抜く強い心を育て、覇天会の一員として常に道を究める努力を続ける。

Meaning: Through our deep exploration of Aikido, we will foster a strong heart to endure any hardship, and as members of Hatenkai, we will continuously strive to master the Way.


Since its inception, Hatenkai Aikido has held these dojo precepts as a guiding principle for all its activities.


Supplement 
Universal love and compassion: This means to respect and care for all beings and to act with kindness in every aspect of life.

Takemusu Aiki: An advanced Aikido concept where techniques naturally and spontaneously arise during practice, symbolizing creativity and harmony in martial movement.

"To see what is right and not to do it is a lack of courage": A phrase from Confucian teaching, meaning true courage is shown by taking action when you know what is right.

Harmony and courtesy: Essential values in Japanese martial arts. By cooperating and respecting one another, practitioners aim to grow as both martial artists and human beings.

Kennin fubatsu (Indomitable perseverance): A spirit that never gives up despite hardship. As Hatenkai members, this reflects continuous dedication to study and polish the Way of Aiki.

Aikido Hatenkai Master Tenkei Fujisaki
Aikido Hatenkai Master Tenkei Fujisaki
Aikido Hatenkai – Master Tenkei Fujisaki

True strength is very quiet. Raising your voice or intimidating others is often a reflection of weakness. True strength arises from a deep-rooted sense of unwavering inner security. At Hatenkai, our goal is to cultivate a “steadfast axis of the mind.” With this axis, you remain calm in the face of minor disturbances and are not swayed by others’ words or actions. This composed mind gives rise to “true technique” — the ability to resolve situations flexibly without harming others. Strength is not about defeating someone, but a quiet confidence that allows you to protect what is truly important. The immovable mind developed through martial arts becomes a lifelong asset, supporting your daily life and your entire journey through life.

The Master's Blueprint: How Hatenkai Systematized "Real Combat"
Hatenkai Aikido cannot be explained away by the single word "talent" when describing its founder, Tenkei Fujisaki.

It is the product of a meticulously calculated "blueprint," one that encompasses the laboratory of competition, revolutionary curriculum reforms, and a scientific approach to strength.
Here, we trace the development of that strength and how it was constructed.
Chapter 1: The Laboratory of Competition - Discovering the "Equation for Victory"

It all began with the Aikido championships of Fujisaki's youth, a unique tournament resembling a mixed martial arts event, which he won three times. The ring was crowded with skilled practitioners of 2nd and 3rd Dan rank from Karate and Judo, making it a laboratory for him to test what was truly effective.

He took the vast amount of combat data he gathered there and began to thoroughly systematize his training regimen, as if reverse-engineering an equation for victory.

* Systematization of Core Techniques: His first step was to focus on standing joint locks (tachi-kansetsuwaza), which could be called the essence of Aikido. From the back-and-forth of real matches, he extracted combinations, counters, and specific defensive methods, organizing them into drills that anyone could practice repetitively.

* Reform of Training Methods: He emphasized uchikomi (repetitive drills), a practice that had become a mere formality, and upgraded single-shot strikes to practical "combinations" that incorporated mitt work. Furthermore, he overturned the conventional wisdom that kumite (sparring) was for optional practice, allocating nearly half of his dojo's training time to purpose-driven sparring.
This "equation for victory" produced immediate results. Within just three years, his dojo produced five champions across various divisions, including two in the main tournament. This was a clear victory not for his individual talent, but for the "training system" he had built.
Chapter 2: The Post-Independence Revolution - Designing the "Shortest Path to Strength"

After establishing his own organization, Fujisaki's reforms accelerated. He fundamentally redesigned the path for his students to become strong.
First, he created the original method of "Renkan-hō" (The Linking Method), a system for tactically thinking of techniques not as "points" but as a continuous "line." It teaches how to seamlessly link to a second technique the moment the first is defended.

Next, he revolutionized the core of the dojo: the promotion test curriculum. Discarding traditions of seniority or difficulty, he rearranged all examination techniques in "order of effectiveness in sparring." This created a system where students would naturally acquire practical combat skills as they progressed in rank—the shortest path to strength.

Furthermore, he created an entirely new training tool, the "Kumite-gata" (Sparring Form), to learn the feints and tactics of a real fight. This allowed students to pursue both the principles of tradition and the skills of a real fight.
Chapter 3: The Quest for Striking and Its Sublimation - Creating "Aikido-style Striking"

What defined Hatenkai's uniqueness was its approach to striking. It was a three-stage story of evolution: "Acquisition," "Neutralization," and "Sublimation."

* Stage 1: Acquisition and Mastery of Striking
After independence, he first welcomed a national champion of senior-division full-contact Karate as a striking coach, renewing the training system. The curriculum was highly specialized, covering everything from basic training and movement to parrying, mitt work, and sparring segmented by purpose. He learned the foreign language of striking by, in his own words, "getting beaten up."
* Stage 2: Development of Counter-Striking and Sabaki
After understanding striking, his next challenge was to neutralize it. With an active professional boxer as a sparring partner, he had them "attack freely" and developed dageki-sabaki—the art of parrying and controlling strikes with Aikido principles. This was not "Karate + Aikido," but the search for an answer to the problem of "Aikido vs. Striking."

* Stage 3: Evolution into "Aikido-style Striking"
In the final stage, he aimed to "sublimate" striking by incorporating it into the principles of Aikido itself. In 2019, he established the "Unified Aikido Rules," which permit shuto (knife-hand) strikes to the face. This opened a path for traditional Aikido movements (shomen-uchi and yokomen-uchi) to function as practical strikes in modern combat. It was here that a unique "Aikido-style Striking," not a mere imitation of other arts, was perfected.

Chapter 4: The Engine of Kumite - Science and a Phenomenal Volume of Practice
All of this theory and technique was made real by a phenomenal spirit of inquiry and an overwhelming volume of practice.

The foundation of his precise body movement was a deep commitment to the basics. He spent 1.5 hours on weekdays and 2 hours and 15 minutes on weekends on their repetition. Yet, he is also a rationalist who now analyzes his own past as "inefficient."

The heart of his system, the engine that tested all his theories and forged them into his very being, was a phenomenal amount of sparring. From his 20s to his 30s, including his time spent teaching, he practiced up to 11 times a week and made sure to spar in every single session. This is a training volume comparable to the world of professional fighters and top athletes. If the dojo was a laboratory, kumite was the relentless, high-speed stress test. This vast accumulation of real combat experience is what transformed his techniques from theory on paper to absolute reality.

His body was supported by a scientific approach. For 13 years, he underwent specialized weight training and built his 68kg (150 lb) body into a 95kg (209 lb) "fighting physique" with a thorough nutritional science. He took a full range of supplements, including protein, BCAAs, glutamine, and creatine, and even personally imported giant tubs of protein from the American brand "Optimum Nutrition," a rarity at the time. He scientifically strengthened his body while being surprised by its "ridiculously sweet" taste.

Conclusion: A Replicable Blueprint for Strength
The Hatenkai curriculum is not the flash of a genius's inspiration. It is the result of a practical development cycle that was relentlessly repeated: Input (Combat Data) → Design (System) → Test (Overwhelming Kumite) → Update (Scientific Approach).

Fujisaki says, "My talent is average. You can get strong with the right practice and the right training."
That is not mere humility. His journey itself is a "replicable blueprint for strength" that does not rely on the word "talent."

Please note that our instructors do not speak English. For safety reasons, we require you to be accompanied by an interpreter.

We have English-speaking instructors at the Yokohama Midori dojo.He is Senior Instructor Tamura.
Aikido Hatenkai Dojo Locations

Aikido Hatenkai

☰

Yokohama Area

Yokohama Station Front Dojo

Location: Studio Kaveri Yokohama No.1, 16-4 Dai-cho, Kandai Heim B1, Kanagawa-ku, Yokohama, Kanagawa

Access: 3 min walk from Underground South Exit 12

  • Saturday 1st session: 8:30–9:45 AM (General, Kids & Parent-Child Aikido, Karate) – Almost full, 2 spots left
  • Saturday 2nd session: 9:50–11:00 AM – New session, open spots available

Main dojo with lively Aikido and Karate classes. Ideal for those who want to train in a larger group.

Yokohama Kannai Dojo

Location: Urara Culture Center Yokohama Kannai, White Studio, 3-8-13 Chojamachi, Naka-ku, Yokohama, Kanagawa

Access: 4 min walk from JR Kannai Station or Isezaki Chojamachi Station

Training Schedule: Saturday 6:00–7:30 PM (General, Kids & Parent-Child Aikido, Karate)

Small classes led by experienced instructors. Traditional Aikido-focused female members also attend.

Higashi-Kanagawa Dojo

Location: Clover Higashi-Kanagawa 202, 4-7 Futatsuyamachi, Kanagawa-ku, Yokohama, Kanagawa

Access: JR Higashi-Kanagawa Station West Exit – 3 min / Keikyu Higashi-Kanagawa Station East Exit – 5 min

Training Schedule: Sunday 9:00–10:30 AM (Aikido & Karate)

Newly opened, easy-access dojo. Small classes make it easy for beginners to receive careful instruction.

Yokohama Kohoku (Tsunashima) Dojo

Location: Tsunashima “Hikariya 3F”, 1-9-7 Tsunashima Nishi, Kohoku-ku, Yokohama, Kanagawa

Access: 2 min walk from Tsunashima Station (Tokyu Toyoko Line)

  • Sunday 10:00–11:10 AM (General, Kids & Parent-Child Aikido)
  • Sunday 11:10 AM–12:00 PM (Striking & Karate)

Energetic, family-friendly dojo with active Karate sessions.

Yokohama Aoba (Ichigao) Dojo

Location: HAPPY SMILE Club Ichigao Studio, 1153-2 Ichigao-cho, Aoba-ku, Yokohama, Kanagawa

Access: 2 min walk from Ichigao Station (Denentoshi Line)

Training Schedule: Sunday 6:00–7:00 PM (General, Parent-Child Aikido, Karate)

Warm, family-oriented dojo focusing on kids and parent-child classes.

Yokohama Midori (Nakayama) Dojo

Location: Studio F3, 308-11 Nakayama-cho, Midori-ku, Yokohama, Kanagawa

Access: 1 min walk from JR Nakayama Station

Training Schedule: Saturday 10:00 AM–12:00 PM (General, Kids & Parent-Child Aikido)

Note: Aikido only (no Karate). Instructor: Tamura, 5th Dan. Small classes for hands-on practice.

Yokohama Aoba (Tama Plaza) Circle

Location: Yamauchi Junior High School, Martial Arts Gym, 5-4 Utsukushigaoka, Aoba-ku, Yokohama

Access: 8 min walk from Tama Plaza Station (Denentoshi Line)

Training Schedule: Monday 8:00–9:00 PM (Aikido & Karate)

Accepting new participants; circle resumes with 2 or more new members. Family-friendly training.

Musashi-Kosugi Dojo (Kawasaki)

Location: Room 527, 738 Shin-Maruko-cho, Nakahara-ku, Kawasaki, Kanagawa

Access: 5 min walk from Musashi-Kosugi Station / 1 min from Shin-Maruko Station

Training Schedule: Saturday 3:00–4:30 PM (Aikido & Karate)

Pre-opening; beginners can join through Tsunashima dojo. Full access membership available from 1 adult or 1 parent-child pair.

Tokyo Area

Shinagawa / Osaki Club

Location: Shinagawa Gakuen Martial Arts Gym, 3-9-30 Kitashinagawa, Shinagawa-ku, Tokyo

Access: 5 min walk from Shin-Bamba Station / 9 min walk from Osaki Station

  • Friday 7:00–7:40 PM (Karate)
  • Friday 7:40–9:00 PM (Aikido)

Small club format; participation fee only covers actual costs.

Roppongi / Azabu-Juban Dojo

Location: Studio IRODORI Azabu-Juban, 3F, 1-5-1 Azabu-Juban, Minato-ku, Tokyo

Access: 4 min walk from Azabu-Juban Station (Oedo & Namboku Lines)

Training Schedule: Tuesday 8:00–9:00 PM (Aikido & Striking/Karate)

Young adults in their 20s–30s.

Shibuya Dojo

Location: Studio Unias, B1, 1-7-10 Dogenzaka, Shibuya, Tokyo

Access: 1–2 min walk from Shibuya Station

Training Schedule: Sunday 3:00–4:00 PM (Aikido & Karate)

Currently requires advance reservation for paid trial; nearby Tsunashima or Shinagawa-Osaki for free trial.

Nihonbashi Circle

Location: Chuo-ku General Sports Center, 2nd Martial Arts Gym, 2-59-1 Hamacho, Nihonbashi, Chuo-ku, Tokyo

Access: 2 min walk from Hamacho Station / 8 min walk from Ningyocho Station

Training Schedule: Wednesday 7:00–8:00 PM (Aikido & Striking/Karate)

New participants welcome; circle resumes with 2 or more applicants.

We only accept inquiries regarding membership registration or seminar participation.

We offer paid trial classes, including single drop-in sessions for travelers.

Please note that our instructors do not speak English. For safety reasons, we require you to be accompanied by an interpreter.

Please note: The following is a reprint of a blog article. The writing style is more casual than that of our official website. I have done my best to write this with the utmost respect for all parties involved; however, please be aware that nuances may be altered by machine translation.

A Step Etched in Kamakura: Hatenkai Aikido's 20th Anniversary Journey and the Birth of the New Dojo 'Kamakurado'"

Returning to the Origin: A Day in Kamakura ​Next year, our dojo, Hatenkai, will mark its 20th anniversary—a significant milestone. To reflect on the path we have walked and to look toward the future we must forge, I recently visited Kamakura.

​My first destination was Tsurugaoka Hachimangu. At the heart of this ancient capital of warriors, I quietly joined my hands in prayer, offering my deepest respect to the profound history of this land and the souls of the samurai. ​

Then, I proceeded to the main purpose of my visit: Yakumo Shrine in the Ōmachi district. ​Why this specific shrine? Because this place is bound by a wondrous en—a fateful connection—to the path of Aikido we walk, a connection stretching back over 900 years. ​Yakumo Shrine is said to have been founded during the Heian period by Minamoto no Shinra Saburō Yoshimitsu, a legendary samurai warrior who is also considered, in the lore of our martial art, to be the progenitor of Aikido’s foundational techniques. The moment I learned of this, I was struck by a profound sense of purpose; I was going to greet the very roots of my own martial art. ​Before the shrine, I reported my gratitude for the past and my resolve for the future, and in return, I was granted an Ofuda. ​

Translator's Note 1: What is an Ofuda?
An Ofuda is a sacred talisman from a Shinto shrine, bearing the name of the shrine and its enshrined deity. It is not an object of worship itself, but a sacred symbol used to bless and protect a home or, in this case, a dojo. The act of receiving and enshrining an Ofuda is a traditional Japanese cultural practice to show respect and pray for safety and prosperity. ​In the afternoon, I made my way to a small keikoba (practice hall) in Kamakura that I had prepared for this day.

The space was empty, yet it was filled with a crisp, dignified air. ​I have named this special practice hall in Kamakura "Kamakura-dō." It will be a new place of inquiry and training. For the time being, it will serve as a dojo for seminars and for the intensive training of a small number of senior students.
(Regular activities are still in preparation.) ​

Then, I enshrined the Ofuda I had received from Yakumo Shrine within the Kamakura-dō. This is something I do not normally do in my other dojos. However, I made this an exception as a special act of my personal respect for the spirit of the land of Kamakura.

The Ofuda was placed in the highest possible position within the practice space. ​(A note for our international members: This act of enshrining an Ofuda is born from my personal sense of gratitude and respect; it is a cultural gesture, not a religious one. There is no religious requirement or practice of any kind for the members of our dojo. We are a flat and open organization, so please feel at ease.) ​Practicing quietly in this dignified air, I felt each technique more deeply, more serenely than usual.

​As the day’s journey came to an end and evening fell, I passed through the noren curtain of an establishment in Ōfuna called "Wabi-cha." It was a quiet, tasteful space—a fitting end to a fine day. ​

Translator's Note 2: What is "Wabi-cha"?
The name of this izakaya (a traditional Japanese pub) comes from the aesthetic concept of "Wabi-sabi." It is a core part of Japanese culture that finds beauty in imperfection, impermanence, and simplicity. It values authenticity and tranquility above all—a philosophy that deeply resonates with the spirit of Budo.

​Alone, quietly tilting my cup, I reflected on the meaning of this day and on the future of the "Kamakura-dō." ​The Kamakura-dō is a small practice hall, just born. Yet, it is a place where we will transmit the art of Aikido with profound substance, small though it may be. ​To have taken this small step in the historic land of Kamakura feels immensely significant. How will it grow from here? I wish to quietly watch over its progress and walk this path together with it. ​For this wonderful en I have experienced today, I am grateful from the bottom of my heart.

 

 

Aikido Hatenkai: Tenkei Fujisaki

 

A Confrontation with Karate and the Pursuit of Technical Innovation

 

Based in Yokohama, Master Tenkei Fujisaki presides over the Jissen (practical) Aikido Hatenkai. He pursues his own unique martial art by fusing traditional Aikido techniques with modern-day combat effectiveness. His titles of Soke (Head of the school), Hitto Shihan (Head Instructor), and Hanshi 8th Dan are a testament to his many years of dedicated martial arts inquiry.

The school Master Fujisaki belonged to before establishing his own held an Aikido championship that permitted limited striking. In these tournaments, he achieved an impressive record of three first-place victories, one second-place finish, and one excellence award. This experience in a practical competition format became one of the technical foundations of his Aikido. Standing at 180cm (5'11") and weighing 92kg (203 lbs), he holds a combined total of 18 dan ranks across various martial arts and combat sports. Mr. Fukuyama, a Goju-kai Karate kata world champion and professional MMA fighter, praised Master Fujisaki’s technique and philosophy, bestowing upon him the moniker “Shingeki no Aiki” (Advancing Aikido). This nickname alluded to both his relentless drive to move forward beyond existing frameworks and the practical utility of his techniques.

However, reaching his current level of skill was a long journey of trial and error. Master Fujisaki speaks of his technical development as follows: “If we’re talking strictly about Aikido techniques, I believe I had already achieved a considerable level of skill by the time I won my third championship at age twenty-one.” This perspective differs from the common view that “Aikido is a late-blooming art” or that “it takes decades to reach a practical level.” He adds, “Of course, Aikido is profound, so the pursuit of it never ends.”

His skills are said to have advanced significantly between the ages of twenty and twenty-one. An anecdote from that time illustrates the young Fujisaki’s level of proficiency: a 3rd dan in Judo who practiced randori (sparring) with him remarked, “I was thrown more times in a single practice session with him than I was in an entire year of Judo.”

Although he had some basic striking experience, Master Fujisaki says he began to seriously study striking techniques and counters around the age of twenty-four. The fusion of striking, methods to neutralize it, and the underlying principles (riai) of Aikido began to take shape. It was around the age of twenty-eight that the prototype for what he calls “Full-Contact Aikido” started to emerge. “You could perhaps call the period up until I was about twenty-seven my ‘era of ascetic training’ (shugyo),” he reflects.

Symbolizing this period, at age twenty-six, he entered a national Kyokushin Karate tournament to test his ability to handle strikes. It was his first time competing in a full-contact karate match. (Although he held a brown belt in karate with protective gear (bogu), he had no full-contact experience and challenged himself as an “ungraded” karateka).

This was not the first time Master Fujisaki had faced a high-level striker in a competitive format. Early in his Jissen Aikido training (around the 5th kyu rank), he competed in a national bogu-karate tournament and fought a 3rd-dan karateka. In that match, he landed two effective strikes to his opponent’s face but ultimately lost due to low kicks. However, the fact that he earned a brown belt and a "Best Newcomer" award just four months after starting karate practice suggests a high aptitude for striking arts. He had also previously defeated a 2nd-dan Jissen Karate practitioner in the aforementioned Aikido championships (which permitted strikes).

But facing an incumbent, open-weight Kyokushin champion—an opponent of a level he had never encountered before—under full-contact rules required special preparation. Master Fujisaki undertook rigorous, practical training, including enduring strikes from skilled karateka while cornered against a wall. He worked to build his tolerance to blows and polish his defensive skills, all while researching how to use Aikido tai sabaki (body movement) to parry attacks and transition into counters.

As fate would have it, his first-round opponent was the reigning open-weight champion of that organization, a formidable fighter who would later place in the top 8 at the Karate World Cup. Master Fujisaki recalls his thoughts when the matchup was decided: “I thought, ‘Well, I’ll be going home on a stretcher to the hospital.’ After all, I was an ungraded Aikido practitioner entering their world.”

(Photo caption: Fujisaki, right, during the Kyokushin tournament)

From the start of the match, his opponent unleashed a barrage of precise and powerful attacks. However, Master Fujisaki responded with the defensive skills he had honed in his preparation, and the main round ended in a draw. In the extension round, he committed a foul by unconsciously grabbing his opponent’s leg after a middle kick—a reflexive movement to set up an Aikido throw. “My inner panic of ‘Oh no, I messed up’ might have shown slightly on my face. A voice from my opponent’s corner shouted, ‘The middle kick is working!’ But it wasn’t that it hurt. It was just a moment of shock at having grabbed his leg—they must have misinterpreted that,” he says with a wry smile.

Although he ultimately lost by decision, he was not scored upon and suffered no major injuries. “He was incredibly strong, without a doubt. The impact of his body-weight punches and low kicks was heavy. He would certainly rank in the top five opponents I have ever faced. I lost, but it was an invaluable experience.”

The lessons learned from this match led to the development of a training method he systemized around age twenty-eight called “Dageki no Sabaki Kumite” (Kumite for Handling Strikes). This is a practical training method aimed at neutralizing strikes using Aikido principles to gain control of an opponent. He repeatedly practiced parrying continuous kicks from a full-contact karate black belt (with national tournament experience), responding with a variety of techniques such as entanglement-rotation throws, corner drops, elbow locks, wrist turnovers, and entering thrusts after catching a middle kick. He also enlisted the help of an active professional boxer to practice handling punches.

“When I uploaded videos of my practice sessions with those two to YouTube,” Master Fujisaki says, “the comments section was flooded with skepticism like, ‘This must be staged,’ and ‘There’s no way Aikido techniques work against real strikes.’” At the time, the view that “Aikido is not effective in a real fight” was deeply entrenched. “The entire point of the training is to become able to handle real, full-power strikes. There’s no room for it to be ‘staged.’”

Interestingly, Master Fujisaki reveals his self-analysis and strategy regarding his own striking ability at the time. “Shall I let you in on a little secret? The truth is, under full-contact karate rules, my striking was actually stronger than that of the karateka or the boxer,” he laughs. “But please don’t misunderstand. I am, first and foremost, an Aikido practitioner. My striking itself is mediocre. It lacks the refined sharpness of a true karateka. If you evaluate my striking in isolation, it’s nothing special.”

He then explains the strategic aspect. “There’s a trick to why my striking was stronger than the karate black belt’s and the pro boxer’s under full-contact rules,” he smiles. “It might be cooler to keep this to myself, but... The karateka’s style has a philosophy of clean, sharp techniques, and his kicks are truly masterful. But philosophically, his style isn't geared toward messy, close-quarters exchanges. So, I deliberately closed the distance and dragged him into a grueling, close-range brawl. I exploited his weakness. An Aikidoka can't hope to beat a karateka at a game of striking sharpness.” “The same applies to the kumite with the pro boxer. In full-contact rules, punches to the face are prohibited. In other words, the boxer’s greatest weapon was sealed. That was the ‘trick.’”

This strategic thinking—analyzing the opponent’s rules and characteristics to create an advantageous situation—was a key factor that supported his early experiences in cross-style competition. However, his quest did not stop at mere victory or strategy; it evolved toward the systemization of a more comprehensive and practical form of Aikido.

He also shares a story of failure from his training days, when he entered a match without properly checking the rules and was unable to perform. “There were times I’d jump into a match without even checking the rules and lose anticlimactically. Once, I was determined to win with my Aikido techniques, but boxing gloves were mandatory, and I couldn’t even grab my opponent. I learned a painful lesson then: ‘If you don't understand the rules, you can't even step into the ring to compete,’” he laughs. “You have to know the rules, devise a strategy to win, and put in the hard work. Without that, victory is impossible. I was a fool back then.”

The process of deepening his Aikido while incorporating and fusing the different element of striking was often met with misunderstanding and prejudice from outsiders.

His journey continued, and in his late thirties, he began to seriously engage in a training system under “Unified Aikido” rules, which systemized defenses and counters against attacks to the face. “In terms of the balance of mind, technique, and body (shin-gi-tai), my peak was likely around age thirty. However... while I may have lost some of the momentum of my youth, I still continue my Unified Aikido kumite today. In the sense of a comprehensive Aikido that includes responding to facial attacks, I am proud to say that I am still evolving.”

The Unified Aikido rules proposed by Hatenkai may also allow practitioners to have longer competitive careers. The reasons cited are that strikes are dispersed, leading to less cumulative damage to the body; the focus is on skilled Aikido and standing joint locks rather than pure strength; and techniques like the hand-edge strike (shuto) to the face remain effective even as one ages. “In fact, we have a 64-year-old member (2nd dan) in our dojo who, just the other day, completely overwhelmed a 27-year-old in kumite, even if the younger man is still a kyu rank,” Master Fujisaki shares.

The journey of Master Tenkei Fujisaki is a living record of his continuous effort to expand the possibilities of the martial art of Aikido. From his achievements as a young man to the maturation of his skills in his prime, and his ongoing quest today, his path—once described as an “advance”—will undoubtedly continue to inspire martial artists for years to come.



Supplement / Explanatory Notes

 

Soke (宗家) A title for the headmaster or highest authority of a martial arts school (ryuha), often referring to the founder or their designated successor.

Hitto Shihan (筆頭師範) The head instructor who leads all teaching within the dojo. This person holds the highest responsibility for technical instruction and dojo operations.

Hanshi 8th Dan (範士八段) A high-level rank in Aikido and other martial arts. The title of Hanshi is bestowed upon individuals recognized for exceptional skill, character, and instructional leadership.

Takemusu Aiki (武産合気) An advanced concept in Aikido describing a state where, through deep training, techniques arise spontaneously and naturally. It symbolizes creativity and harmony in martial movement.

Full-Contact Aikido (フルコンタクト合気道) A form of Aikido that applies techniques practically to respond effectively in situations involving strikes. While safety regulations are in place, it enables the testing of techniques against full-force resistance.

Dageki no Sabaki Kumite (打撃の捌き組手) A training method focused on using Aikido principles to handle (sabaki), control, and counter striking attacks.

Unified Aikido rules (ユニファイド合気道ルール) A competitive ruleset that integrates striking and joint-lock techniques. While attacks to the face may be restricted, the rules prioritize a balance between technical realism and participant safety.

Riai (理合) The underlying principles and theory of Aikido. It refers to the logical relationship between attack and defense and the rational mechanics of how the body is used.

Close-Range Brawl and Striking Countermeasures Against the Full-Contact Karateka

Before the Kyokushin Tournament (Strike Endurance Training): Master Fujisaki trained to improve his strike tolerance and reaction speed by enduring continuous attacks from a skilled karateka while cornered against a wall. At this stage, he did not practice transitioning to Aikido techniques, as they were prohibited in the Kyokushin tournament. The sole purpose of this training was to strengthen his defensive skills, evasion, and ability to absorb impact.

After the Kyokushin Tournament (Dojo Training & Strategic Analysis): Drawing on his tournament experience, Master Fujisaki further developed his striking countermeasures within his dojo. This training now included transitions to Aikido techniques, aiming to improve his overall ability to handle strikes in a real-world context.

Strategic Analysis: Master Fujisaki analyzed, "Under full-contact karate rules, face punches are illegal, which means the boxer's most powerful weapon was sealed." He further explained, "In the karateka's case, he was not accustomed to close-range brawls. I deliberately dove into his personal space to create a messy, grueling fight." This was a strategy that utilized the rules and the opponent's specific traits, as it would be difficult for an Aikido practitioner to win by directly matching the sharpness of a karateka's strikes.

Opponent's Characteristics: The karateka Master Fujisaki faced belonged to a school that emphasized the sharpness and beauty of techniques, particularly kicks, and did not encourage close-quarters exchanges. Master Fujisaki strategically exploited this weakness.

Tai Sabaki (体捌き) A fundamental concept in Aikido referring to the body movements used to evade, deflect, and redirect an attacker's power. It is the basis for both defense and counter-offense.

"Shingeki no Aiki" (進撃の合気) The moniker given to Master Fujisaki, meaning "Advancing Aikido" or "Charging Aikido." It signifies his philosophy of pushing techniques beyond traditional boundaries and relentlessly pursuing practical effectiveness. (The term Shingeki is also famously used in the title of the popular manga/anime "Attack on Titan," or Shingeki no Kyojin, adding a nuance of a powerful, relentless advance).


↓Right: Master Fujisaki during the Kyokushin Tournament

Right:Aikido Hatenkai – Master Tenkei Fujisaki
Tenkei Fujisaki, the "Advancing Aikido" Master: A Budo Seeker's Journey Through Cross-Disciplinary Encounters

 

Based in Yokohama, Master Tenkei Fujisaki is the founder and head instructor of the Aikido school "Aikido Hatenkai." Holding the titles of Soke (Head of School) and Hitto Shihan (Head Instructor), as well as the rank of Hanshi 8th Dan, he has carved out a unique path in the world of modern Aikido. The power generated from his 180cm (5'11"), 92kg (203 lbs) frame is backed by a competitive record that includes three first-place victories, one second-place finish, and one excellence award in Aikido championships where limited striking is permitted. Furthermore, the ranks he has earned across various martial arts and combat sports total 18 dan. It is this background that led Mr. Fukuyama, a Goju-kai Karate kata world champion, to praise him as the master of “Advancing Aikido” (Shingeki no Aiki).

When asked about his "tales of heroism" by viewers on his YouTube channel, Master Fujisaki often prefaces his stories with, "They aren't exactly heroic tales, but..." before recounting some of his experiences with other martial arts disciplines throughout his journey of Budo inquiry. The following are excerpts from those accounts.

 

An Encounter with a Different School of Aikido

 

In his youth, having already won two Aikido championships, a young Master Fujisaki sought to further deepen his perspective on Budo and knocked on the door of a different school. It was a style that valued practical application, descending from the lineage of koryu jujutsu (classical jujutsu) and emphasizing shuto-uchi (hand-edge strikes) and Judo-style makikomi-nage (winding throws).

Under rules that forbade thrusts and kicks, with striking limited to hand-edge strikes only, Master Fujisaki had the opportunity to face a skilled practitioner who had placed third in that school's national tournament. Despite it being a match under his opponent's preferred ruleset, he calmly evaded the hand-edge strikes aimed at his face with tai sabaki (body movement). Seeing an opening, he closed the distance and executed his signature entanglement-rotation throw (karami-kaiten-nage), which was known in that school as ushiro-ude-garami (rear arm entanglement). The exchange reportedly took less than twenty seconds from the start of the match. His opponent was said to have expressed his astonishment at the technique's power, remarking, "So that ushiro-ude-garami... it really works..."

In subsequent practice sessions, Fujisaki continued to demonstrate the effectiveness of standing joint locks like jodan ude-garami (upper-level arm entanglement) and kote-gaeshi (wrist turnover). However, these techniques were deemed too dangerous and he was forbidden from using them by the head instructor. While Fujisaki found points of agreement in the speed of their hand-edge strikes, the power of their winding throws, and the practical mindset of the students, he was already accustomed to dealing with winding throws from his junior high school Judo experience. To have his own core Aikido techniques—the standing joint locks—prohibited was, for him, an irreconcilable difference in their "Ways" (michi).

After the ban on standing joint locks, he engaged in randori (free practice) with that school's national champion. While he did not allow himself to be thrown, he noted that the speed and sharpness of the champion's hand-edge strikes were remarkable. "I didn't feel particularly threatened by his grappling," Master Fujisaki recalls, "but there was something to be learned from the sharpness of his hand-edge strikes." Having briefly studied practical, armor-equipped (bogu) karate and earned a brown belt and a "Best Newcomer" award at a national tournament, Fujisaki was already aware of the importance of defending against facial attacks, and this experience served to reinforce that understanding.

However, feeling that an environment that did not recognize his ideal of using standing joint locks was too far removed from his own path, he decided to leave the school after a short time. "I believe it is an excellent school with realistic and practical techniques," Master Fujisaki says, reflecting on his mindset at the time. "However, their near-total lack of standing joint locks in randori represented a different direction from my own ideal, which is to control opponents with techniques like kote-gaeshi, ude-garami, and sankyo."

 

An Exchange with a Practical Tai Chi Instructor

 

Another episode Master Fujisaki once shared on his YouTube channel, an exchange with an instructor renowned for his practical approach to Tai Chi, also illuminates his perspective on Budo. While Tai Chi is generally centered on the practice of forms (kata), this teacher was also highly regarded for his skill in both cooperative and free sparring (Sanda or Sanshou). At the time, Master Fujisaki was in his mid-20s, while the teacher was in his early 50s. Fujisaki noted that the teacher's mastery of Tai Chi's unique techniques for off-balancing an opponent (such as Péng, Lǚ, Jǐ, and Àn) was profound, comparable even to that of high-ranking Aikido masters who focus primarily on forms.

Perhaps sensing that Fujisaki, accustomed to more intense training, felt something was lacking in a setting where sparring was not a daily routine, the teacher suddenly proposed, "Fujisaki-kun, shall we try some sparring (Sanda)?"

As the match began, the teacher maintained distance before unleashing a sharp two-stage side kick. Fujisaki parried this, closed the distance, and initiated his favored entanglement-rotation throw. The teacher twisted his body to resist, but Fujisaki used that resistance to transition into a sumi-otoshi (corner drop), controlling his opponent. The outcome was decided in a short time.

Feeling there was a slight disparity in skill, Fujisaki, out of consideration for the teacher, began to intentionally receive some of the attacks. However, the teacher saw through his intent and gently asked, "Fujisaki-kun, it seemed you started holding back midway through..." Fujisaki, choosing to be respectful, replied, "Not at all. I was simply overwhelmed by your powerful spirit (kihaku)," and let the matter rest.

After this exchange, the teacher concluded that what Fujisaki was seeking was not something he could offer and conveyed this to him. Although Fujisaki ended up leaving the Tai Chi school, he expressed his deep respect for the teacher's solid experience, his martial artist's integrity, and especially his magnanimity in personally offering to spar with a challenger more than 20 years his junior. "The teacher was by no means an unskilled fighter," Fujisaki states. "His forms were magnificent, his cooperative sparring was skillful, and above all, he himself offered to spar with me, a man over 20 years younger. I felt there was much to learn from that spirit."

Afterward, he heard from other students at the school that "the teacher didn't use his hakkei (explosive power, fa jin) techniques at that time." This suggests Fujisaki's awareness of the diverse and deeper aspects of Chinese martial arts.

 

The Continuing Quest

 

These two episodes, each an encounter with a different martial art, not only demonstrate Master Tenkei Fujisaki's technical level as an Aikidoka but also reflect his sincere devotion to his own Budo ideals and his unceasing quest to explore their essence. The journey of this martial artist, praised as the master of "Advancing Aikido," will surely continue through various encounters, challenges, and moments of introspection.

Exploring the Core of Practical Aikido: Master Tenkei Fujisaki of Hatenkai on "Ki" and Combat Effectiveness

 

Hatenkai: Opening the Doors of Practical Aikido to All

Master Tenkei Fujisaki, who presides over the Practical Aikido (Jissen Aikido) Hatenkai, not only pursues the combat potential of Aikido but also offers a diverse range of classes for children, parents and their kids, and individuals interested in self-defense. We spoke with Master Fujisaki about his teaching philosophy, which opens the dojo's doors to anyone with an interest in Aikido, regardless of age or gender.

A Welcoming Stance, and the Mindset for a Practical Path

"We don't ask about gender or age. Anyone with an interest in Aikido is welcome," Master Fujisaki says calmly. However, he adds that for those who sincerely wish to pursue a practical path in Aikido, there are some points that must first be understood.

Aikido and "Ki"—On the Prevalent Images

The first thing the master addresses is the popular image associated with Aikido, such as "sending people flying with 'Ki'." "No such supernatural power exists," states Master Fujisaki. "Aikido is a martial art based on the laws of physics, where you control an opponent by utilizing their force through rational body mechanics and technique."

At the same time, he does not completely deny the word or concept of "Ki" itself. "This is not my area of expertise," he prefaces, "but it's conceivable that psychological effects or mental stability can be achieved through mental focus and breathing methods. However, it must be clearly understood that this is entirely different from a force that can physically move an opponent."

The Use of "Ki" from Past Experience

While stating that he has "never belonged to a school that specialized in Ki," Master Fujisaki reflects on his past experiences. "In the school I was part of during high school, the word 'Ki' was used in specific contexts. For example, synchronizing the speed of movement was expressed as 'matching Ki' (ki o awaseru), and the vector of force or momentum in a technique was called the 'flow of Ki' (ki no nagare). I was also corrected when my center of gravity was too far back, being told 'your Ki isn't projecting' (ki ga deteinai), or when my arms lacked proper tension, 'you don't have Ki in it' (ki ga haitteinai). I believe these were used not to indicate a supernatural power, but as concepts tied to body mechanics, a state of awareness, and concrete physical sensations."

Eliminating Ambiguity for Concrete Instruction

However, Master Fujisaki notes that in that school, such corrections came without concrete explanations; he was "simply told 'your Ki isn't projecting.'" Now an instructor himself, he analyzes this by saying, "I suspect that a variety of technical issues, like a retreating center of gravity or insufficient tension in the arms, were being expressed comprehensively with that single phrase. This can lead to confusion, as the student doesn't know what to fix. They would have no idea if it refers to a qigong-like power or to fighting spirit. At Hatenkai, we avoid such ambiguous expressions and emphasize explaining technical points concretely, providing examples when necessary."

The Position of "Kitai" in Kata Practice

Traditional Aikido kata practice includes four stages: Kotai (Solid), Jūtai (Soft), Ryūtai (Fluid), and Kitai (Gaseous/Ki), the last of which uses the word "Ki." Master Fujisaki explains this as well. Kotai involves techniques against a resisting opponent, while Ryūtai focuses on seamless flow and harmony. Kitai is considered the final stage and is sometimes treated as a secret teaching, involving advanced movements that attune to the opponent's actions, occasionally even having the receiver fall without direct contact.

While stating that "Kitai should be respected as one form of expression in Aikido when performed as a demonstration between practitioners who share that specific worldview," he also cautions that "when performed in front of the general public who are unaware of these training stages, care must be taken to avoid misunderstanding."

The Mechanics Behind "No-Touch Throws"

Master Fujisaki explains that even techniques that appear to be "no-touch throws" have a physical principle. "For example, when executing an action like parrying a punch while delivering a palm strike to the chin (irimi-tsuki), the receiver, trying to avoid danger, may lean back (sway), lose their balance, and take a breakfall on their own. Through repetition, you might see cases where the receiver reflexively takes a breakfall the moment the master merely initiates the motion. This is something akin to a conditioned reflex and can be considered one aspect of kata practice. To a third party, it may look like there was no contact, but in reality, there is an exchange happening at the brink of contact. It is not caused by any paranormal force."

Hatenkai's Emphasis on Practicality

Hatenkai places a strong emphasis on practical application. "Those who have no interest whatsoever in practicality may find our dojo's direction is not for them," states the master. "In our youth and parent-child classes, students learn the principles of Aikido in a fun environment, but in the general class, we incorporate striking and sparring drills designed for real-world scenarios. It may not be the right fit for those seeking a fantastical image of Aikido."

Stance on Ground Grappling: A Self-Defense Approach

His stance on ground techniques (newaza) is also clear. "Aikido fundamentally does not include ground grappling, but from a practical self-defense perspective, we cannot ignore it completely. We don't delve into it as specialists, but we do teach the minimum necessary self-defense skills, such as counters to tackles and basic methods for defense and escape if taken to the ground. For those who wish to study ground grappling in-depth, we recommend specialized dojos for Judo or Brazilian Jiu-Jitsu."

The Scope of Self-Defense and the Value of Learning Other Martial Arts

While pursuing Aikido as a method of self-defense, Master Fujisaki also recognizes its limits. "It is difficult for any single martial art to handle every possible situation. If asked, 'Do I need to learn anything else?' I would answer, 'If you wish to further specialize.' For instance, if you're interested in weapons, a basic knowledge of Kendo or Sports Chanbara would be beneficial. For ground grappling, a foundation equivalent to a Judo first-degree black belt would dramatically expand the range of situations you can handle," he says, acknowledging the value of studying other Budo.

Cross-Disciplinary Exchange: The Encounter with Daido Juku's Master Takashi Azuma

Master Fujisaki also values exchange with other martial arts, noting that his encounter with the late Master Takashi Azuma, founder of Daido Juku Kudo, was a significant influence. "Master Azuma told me, 'You can't counter what you don't know. We need to learn Aikido, too.' I was deeply impressed by his words, and they served as a great encouragement to me."

Master Azuma's View on "Ki" and His Budo Spirit

According to Fujisaki, Master Azuma stated unequivocally that "the idea of 'Ki' having any efficacy in combat sports is impossible." He apparently had a student who became infatuated with a karateka who claimed to have Ki-based powers, but Azuma dismissed it as "completely baseless." He is also said to have pointed out that "there are cases where people combine Aikido's off-balancing techniques with karate strikes and present it as if it were the power of 'Ki'."

Master Fujisaki also recounts an experience where he was deeply moved by Master Azuma's Budo spirit. "When I had the honor of teaching an Aikido class at the Daido Juku headquarters, I saw Master Azuma himself training diligently in the weight room. I believe he was over 60 at the time, and I was truly inspired by that sight."

Changing Preconceptions Through Direct Experience: Training with a Daido Juku Instructor

Direct experience can change fixed ideas, the master continues. "When I was teaching the Aikido class at the Daido Juku headquarters, there was an instructor (2nd dan) who participated enthusiastically. He later told me that he initially saw Aikido as something like a health exercise and was skeptical of its practical use. However, his perception completely changed after he was 'unable to handle' my techniques several times in randori under Hatenkai-style Aikido rules. Of course, the rules were to my advantage, but his surprise was apparently immense. The fact that he continued to participate with such enthusiasm after that was a meaningful experience for me as well."

Conclusion: An Open Dojo for the Multifaceted Aikidoka

This episode illustrates how direct experience and exchange with different schools can alter preconceptions, leading to mutual understanding and new discoveries. "Hatenkai welcomes everyone with an interest in Aikido, offering classes suited to various goals and levels, from serious combat-oriented practitioners to those seeking fitness, self-defense, or a family activity," the master says. "We want to support the path of those who aim to become multifaceted, well-rounded Aikidoka with a comprehensive perspective."

Master Tenkei Fujisaki maintains his commitment to seeking the essence of Budo while keeping his dojo's doors wide open. Practical Aikido Hatenkai will undoubtedly continue to move forward, together with people of diverse goals and backgrounds.

 Photo from an Aikido Championship Match
Right: Master Fujisaki

Right:Aikido Hatenkai – Master Tenkei Fujisaki
Right:Aikido Hatenkai – Master Tenkei Fujisaki
Jissen Aikidoka Tenkei Fujisaki: Speaking on Skill and Philosophy (Part 1)

 

↑ Photo from an Aikido Championship Match (Photo)
Right: Master Fujisaki (weighing 70-80kg / 154-176 lbs at the time).
Left: Opponent (182cm / 6'0", 108kg / 238 lbs), a former Aikido champion holding ranks of Jissen Aikido 2nd Dan, traditional Aikido 4th Dan, Jissen Karate brown belt (and Kanto regional champion), and Judo 1st Dan.
(Caption Supplement: Records indicate that Master Fujisaki faced this opponent three times and was victorious all three times.)

Jissen Aikidoka Tenkei Fujisaki: Speaking on Skill and Philosophy (Part 1)

"Fujisaki-san always seems to overwhelm his opponents in videos. Do his techniques really land that effectively? Surely, it's not staged, is it?"

These questions, found in the comments section of his YouTube channel, go beyond the mere authenticity of the techniques; they can be seen as inquiries into the very nature of strength and training in martial arts. Master Tenkei Fujisaki, 8th Dan and Head Instructor of the Jissen (Practical) Aikido Hatenkai, addresses these doubts. With 32 years of Aikido experience, standing at 180cm (5'11") and weighing 95kg (209 lbs, though this varies), he has a competitive record that includes three first-place victories, one second-place finish, and one excellence award in Aikido championships that permitted limited striking. He has also won a "Best Newcomer" award at a national Bogu (armor-equipped) Karate tournament and competed in the national Kyokushin Karate Sakamoto-ha tournament. His combined ranks across various martial arts and combat sports total 18 dan. Here, Master Fujisaki shares his thoughts in response to the questions raised.

"In kumite (sparring) and matches, it is always a serious contest," Master Fujisaki states clearly. He explains that the techniques seen in his videos are the product of 34 years of accumulated, dedicated training.

However, he adds that videos specifically labeled as "Enbu" (demonstrations), "demonstrations," or "action sequences" may include performative elements to better convey the appeal and potential of martial arts. On the other hand, in a serious contest like sparring or a match, he affirms that there is absolutely no embellishment; he faces his opponents with the full extent of his learned skills and experience.

The origin of this mindset, he says, lies in the teachings of his mentor in his junior high school Judo club. "Holding back against an opponent is a form of disrespect. In randori (free practice), always give everything you have and push beyond your limits." This teaching became the foundation of his approach to Budo. While he always gave his all in practice, he reflects that, due to his youth, this seriousness sometimes created friction with those around him.

But with extensive experience, Master Fujisaki's perspective on martial arts deepened. He came to believe that true strength lies not merely in overpowering an opponent, but also in guiding them according to their level, sharing the joy of Budo, and growing together. He now recognizes that providing detailed instruction to beginners and adjusting the intensity of practice to match an opponent's skill are indispensable for the promotion of martial arts and the development of the next generation. This may signify his evolution as a martial artist—from a single-minded pursuit of absolute effort to a more multifaceted perspective gained through experience.

In the first one to two years after entering the world of Jissen Aikido at age 18, he recalls that he often had techniques successfully applied to him by his seniors, who were 2nd and 3rd Dan. "I lost quite a bit," he says of that time. However, those experiences became the bedrock upon which his technique and mental fortitude were forged. The fact that he was no longer losing to the 1st Dan instructor within six months of starting is a testament to his rapid growth.

After his first tournament victory at 19, his talent blossomed with further wins at ages 20 and 21. From his early twenties, he rarely experienced defeat in matches or sparring. He states that he has not experienced a loss by ippon (full point) in practice for about 20 years. In that time, he has no memory of even a waza-ari (half point) being scored against him, and yuko (effective) points have been few and far between. The fact that koka (minor) points are scored on him only about once every few years is indicative of his high level of combat proficiency.

One anecdote that illustrates his skill involves a practice session with a 3rd-dan Judo instructor. After training with Master Fujisaki under Aikido rules, the instructor reportedly said, "I get scored on more times in one practice session with Fujisaki-sensei than I do in an entire year of Judo. And I'm not someone who usually gives up points so easily..."

Additionally, Sports Chanbara world champion Mr. Kawahara, with whom Fujisaki trains, has said, "In Spochan, I can defeat an opponent at the Kanto regional level in under 10 seconds." In response, Master Fujisaki self-assesses that, under Aikido rules, he could control most opponents with a standing joint lock in under 10 seconds if he were serious, with the exception of Hatenkai's top-level students. He calmly analyzes the skill gap, stating that even a Hatenkai Aikido champion could likely be subdued in 30 to 60 seconds.

However, Master Fujisaki acknowledges that there are opponents he cannot afford to be complacent with. One such individual is Kensuke Saito, 3rd Dan, whom he describes as "considerably strong." Saito's record includes two first-place and two second-place finishes in the Full-Contact Aikido Championships, and one victory in another school's Aikido tournament. He also possesses high physical ability, having won a district-level shot put competition in junior high. Master Fujisaki predicts that a match against Saito would be an intense three-minute battle. He analyzes that his own standing joint-lock skill is three times that of Saito's defense. This is based on a past round-robin sparring session where Fujisaki scored 8 ippon victories to Saito's 3. "However, Saito-kun lacks experience under the 'Unified Aikido' rules, which permit strikes to the face, so that remains a challenge for him. His physicality and potential are exceptionally high," Master Fujisaki notes, acknowledging Saito's potential while also pointing out his inexperience in certain rulesets.

Around the age of 30, considered his peak, a young practitioner who had won the newcomers' division of another school's Kanto-regional Aikido tournament witnessed Master Fujisaki's sparring at the Daido Juku Aikido class in Ikebukuro and questioned the decisiveness of his techniques. "Do techniques really land like that?" In response, Master Fujisaki answered not with words, but with randori. The result was 12 ippon victories in approximately two minutes, controlling the opponent with a variety of techniques such as kote-gaeshi, elbow locks, and arm entanglements. Also present was a Hatenkai 3rd Dan / Daido Juku 2nd Dan who had won the Hatenkai championship twice; in his randori with the university student, he only managed to score 3 yuko points. This difference highlights the sheer power of Master Fujisaki's offense. After the session, the university student is said to have remarked, "In our school, there is likely no one who can execute techniques as decisively as you, Sensei."

However, Master Fujisaki says that he is aware his power is not absolute, noting that this was a comparison against a regional-newcomer-level opponent, that there are far higher-level practitioners across the country, and that differences in rules must also be considered. Then, a more specific question was posed by a viewer: "You always overwhelm your opponents in sparring, so why wasn't that the case in your traditional karate kumite with Yutake Hanaguruma-sensei (four-time traditional karate kumite champion of Japan, 3rd place in the Wado-ryu World Cup)?"

To this, Master Fujisaki answers frankly. "Because Hanaguruma-sensei is a top-level competitor with an incredible record in the martial art of Karate. I have absolutely no experience in traditional karate kumite. It is simply not realistic for someone like me to go head-to-head under karate rules with a man who has been crowned champion of Japan four times and has competed on the world stage." He explains that while Hatenkai incorporates striking, they have not undergone the specialized training required to win against a karate expert like Hanaguruma-sensei under karate rules. "Simply put, the reasons are that Hanaguruma-sensei is exceptionally strong, the rules were completely new to me, and most importantly, we specialize in different martial arts genres."

During their exchange, however, they respected each other's fields of expertise and also engaged in Aikido randori. In that session, Hanaguruma-sensei is on record as having praised Master Fujisaki's Aikido techniques as "incredible" (sugokatta). Two masters, each aware of the high level of a different art, came together, experienced each other's skills, and acknowledged their value. It was an exchange between martial artists that transcended mere victory or defeat.

Now entering a period of maturity in terms of age, Master Fujisaki is also turning his attention to fostering the next generation. "I eagerly await the emergence of a successor with overwhelming strength," he said, expressing his hopes for the future.

An Interview with Jissen Aikido's Master Tenkei Fujisaki: The Meaning and Challenges of Enbu—Beyond the Splendid Forms, Are There "Usable" Techniques?

 

"Enbu (formal demonstrations) have a side to them that deeply captivates people. However, we must not focus solely on that appeal, but rather grasp the potential of Budo in a broader, deeper sense."

Jissen (Practical) Aikido Hatenkai, which advocates for a unique training system within the existing Aikido world by incorporating striking and competitive sparring, is led by Master Tenkei Fujisaki. For many years, he has dedicated himself to the inquiry of Budo and the instruction of the next generation. The theme we explore with Master Fujisaki today is "the merits and demerits of enbu." What is the relationship between the beauty of these captivating demonstrations and their practical application? From a multifaceted perspective, we delve into the state of Aikido and enbu today and its outlook for the future.

 

Act I: The Appeal and Potential Pitfalls of Enbu

 

First, we asked Master Fujisaki for his impression of what he considers to be top-tier enbu.

Master Tenkei Fujisaki: "A truly outstanding enbu possesses a powerful appeal. The body mechanics cultivated through long years of training and the martial artist's spirit that one can feel from it can leave a profound impression. I am always learning from the enbu of high-level masters, even those from other schools. However, alongside this brilliance, I feel that the performative aspect of enbu also carries an inherent danger of sometimes obscuring the true essence of Budo."

His words suggest both admiration and concern. Having experience with enbu himself, he says he is also aware of its limitations and challenges.

Master Fujisaki: "Even if I were to perform an enbu myself, it would be limited to demonstrating a basic understanding of technique, as the core of my training is in kumite (sparring). I recognize the role enbu plays in popularizing Budo, but in reality, I see cases where the 'performance' aspect is overemphasized, strengthening its character as a spectacle detached from practical application. Frankly, some enbu are dominated by choreography for show, making me question their substance as a martial art."

 

Act II: The Balance of "Bu" and "En" - A Warning from a Practical Perspective

 

For a master who champions Practical Aikido, the proper balance between "En" (performance) and "Bu" (martial) is a critical point.

Master Fujisaki: "The foundation of Budo is, and always will be, the 'Bu' (martial) techniques for controlling an opponent. I am concerned that the essence of Budo is being lost as enbu pursues only splendor and fluidity. While beauty is one element of Budo, when it takes precedence over the original purpose of practical application, the means and the end become reversed. Especially from the standpoint of one who emphasizes practical training, I feel that the pursuit of beauty in enbu alone carries the risk of creating misconceptions about its effectiveness in a real situation."

"The movements shown in an enbu are not necessarily effective as-is in a real fight," the master states, emphasizing the fundamental difference between the two. The discussion then shifts to the relationship between "yakusoku kumite" (prearranged sparring) and "jiyū kumite" (free sparring) in the Aikido training system.

Master Fujisaki: "Enbu is fundamentally performed according to a predetermined sequence in a planned situation. This is inherently different from a real fight, where you don't know when, from where, or how an attack will come. To truly know how effective Aikido is in a practical scenario, one needs to test it in conditions closer to reality, such as through sparring or competitive matches. In those situations, you find practical, utility-focused techniques and unpredictable exchanges that are different from the refined beauty of enbu. In Karate and Judo, kata (equivalent to enbu) and kumite (practical training) are clearly distinguished, and the value of each is recognized. However, in some circles of Aikido, there is a tendency to view proficiency in enbu as a direct indicator of one's practical combat ability. This, I would say, is a problematic situation."

 

Act III: The Meaning and Limits of Yakusoku Kumite, and the Need for Jiyū Kumite

 

Here, the master provides a detailed explanation of the different roles of "yakusoku kumite" (kata practice) and "jiyū kumite" (free sparring) in Aikido training, and their connection to practical application.

Master Fujisaki: "Aikido's kata practice, or yakusoku kumite, is essential for mastering the fundamentals, such as tai sabaki (body movement) and the underlying principles (riai) of techniques through the repetition of set movements. However, this only enhances proficiency 'under arranged circumstances.' On the other hand, jiyū kumite, which anticipates matches or real fights, requires the ability to make instantaneous judgments and respond adaptively to an opponent's unpredictable movements. It is a common understanding in karate and other combat sports that no amount of repeating yakusoku kumite alone will enable one to fight in jiyū kumite. Aikido is no different in this regard."

Based on his own teaching experience, the master speaks about the tendency to over-rely on prearranged practice.

Master Fujisaki: "I have had the opportunity to train with about 30 to 40 dan-ranked practitioners who have primarily focused on enbu, and most of them struggled to respond effectively to 'free-form exchanges,' which was likely a new experience for them. Even those who could execute fluid techniques in a prearranged context showed a tendency to freeze when faced with an unpredictable attack. In other cases, they would rely on a specific favorite technique and fail to adapt to the situation. Of course, a few were able to manage to some extent due to physical advantages or experience in other martial arts, but the reality was that they had not reached a level where a genuine give-and-take as 'sparring' or a 'match' could be established. Yakusoku kumite is a vital foundation for building the basics of a martial art. However, to connect that foundation to a power that is alive in a real situation, I believe it is indispensable to cultivate the ability to respond to diverse situations—that is, 'applicability' (ōyōryoku)—through jiyū kumite."

 

Act IV: A Perspective on Modern Enbu and a Hope for Diversity (In Response to a Fan's Question)

 

At this point, the interviewer, from the perspective of a fan, noted a trend toward uniformity in recent Aikido enbu, suggesting a decline in the diverse expressions that once reflected the unique individuality and philosophy of each instructor. The interviewer asked, "Shouldn't there be more enbu that express an individual's view of Aikido?"

The master agreed and offered his own perspective.

Master Fujisaki: "That is a very interesting point. I also believe that enbu should be a space that allows for more freedom and diversity of expression. As you said, in the past, we saw many unique enbu that strongly reflected the individual character of each instructor—be it their exceptional sharpness, their fluid softness, expressions of Ki, high artistry, profound weightiness, sharp atemi (strikes), or brilliant sabaki (movement). This was stimulating for the audience and provided an opportunity to see the multifaceted appeal of Aikido."

Master Fujisaki: "If a trend toward uniformity is seen in modern enbu, it could be due to a hesitation to deviate from the fundamentals, or an invisible pressure to conform that results in practitioners sticking to repetitions of archetypal forms. Of course, fundamentals are a crucial foundation in Budo. However, I believe that another important value of enbu is to express the unique understanding and philosophy one has gained through their own training upon that foundation. Just as the interviewer suggested, there should be room for freer ideas, such as an enbu that specializes in 'Ki and movement,' one that pursues the 'effectiveness of atemi,' or one that elevates artistry."

Master Fujisaki: "I believe that enbu is not just a presentation of technical skill, but also an expression of the performer's own spirit of inquiry and philosophy toward Aikido. I hope that the younger generation of instructors, while firmly grounded in the established basics, will confidently project their own beliefs about Aikido into their enbu and pioneer new possibilities. I believe this will revitalize the world of Aikido enbu and allow its diverse charms to shine once more."

 

Act V: The Appeal of Enbu, the Danger of Misunderstanding, and a Vision for the Future

 

Master Fujisaki's words, coming from a practical combat perspective, give us deep pause to think about the nature of enbu. At the same time, they are words that acknowledge the challenges facing modern Aikido enbu and express hope for its future.

Master Fujisaki: "I believe I understand the difference between enbu and a real fight, but on very rare occasions, when I witness the enbu of a truly exceptional master, I am so moved that I think, 'Perhaps this technique could actually work in a real fight.' That is how much persuasive power, how much magnetism, an enbu that has reached the level of 'the real thing' can have. And that is precisely why someone who does not know the severity of a real fight can be influenced by its splendor and mistake proficiency in enbu for practical ability. But that carries the danger of creating misunderstanding."

Master Fujisaki: "In the enbu of first-class masters who have walked the path of Aikido with sincerity for many years, I feel that something beyond mere technical skill is condensed—the depth and spirit of Budo, and the character of the person performing. That is surely why we, the viewers, are so moved. However, it is crucial not only to be captivated by this appeal but also to correctly recognize the different aspects of enbu, as well as the respective meanings and limitations of yakusoku kumite (the foundation) and jiyū kumite (the application). Above all, we must believe in the potential of enbu as a form of 'expression,' and each instructor must embody their own Aikido without fear. That, I believe, is the key to the further development of modern Aikido and its enbu."

The proposals from Master Tenkei Fujisaki, a pursuer of Practical Aikido, raise important questions about the culture of enbu and the very nature of the training system in Aikido. The relationship between beauty and the practicality that lies beneath. The connection between yakusoku kumite as a foundation and jiyū kumite for cultivating applicable skills. And the potential of enbu as a form of martial expression. These questions are themes that all Aikido practitioners, and all who love Aikido, should deeply reconsider.

Is Aikido Effective in a Real Fight? We Ask Hatenkai's Master Tenkei Fujisaki About Its Validity and Modern Value [Part 1]

"Can Aikido actually be used in a real fight?" This is a question that many people interested in martial arts and combat sports have likely pondered at some point. While Aikido projects a sophisticated image of graceful body movement and principles of "Aiki" that utilize an opponent's force, there are varied opinions regarding its effectiveness in a real-world application.

In response to this question, Master Tenkei Fujisaki, head of Jissen (Practical) Aikido Hatenkai, offers his perspective on the value and potential that Aikido holds in the modern era, based on his many years of teaching experience and inquiry.

The Definition of a "Real Fight" Determines the Evaluation of Effectiveness

— Can Aikido be used in a real fight?

Master Fujisaki: The answer to that question differs depending on how you define the term "real fight."

If by "real fight" you mean "self-defense" to protect yourself from an unexpected assault, then it is conceivable that a person who has deeply trained in Aikido—especially in "Jissen Aikido," which incorporates striking and competitive matches—could demonstrate its effectiveness.

On the other hand, if you see a "real fight" as a "competitive combat sport" held under a set of rules, such as Mixed Martial Arts (MMA), then there would be difficult aspects to handle using only Aikido techniques. This is because MMA includes techniques and strategies, such as striking and ground fighting, that Aikido does not traditionally anticipate.

— So, the "Unified Aikido Rules" adopted by Hatenkai, which permit hand-edge strikes to the face, are intended to simulate a more realistic situation?

Master Fujisaki: Yes. By adding strikes to the face into the rules, we can experience offense and defense in training that more closely resembles a realistic situation. This makes it possible to hone crucial practical skills for enhancing self-defense utility, such as the ability to respond to sudden strikes and to attack an opponent's openings.

Effectiveness as Self-Defense: Responding to Strikes and Standing Joint Locks

— Could you elaborate on Aikido's effectiveness from the perspective of self-defense?

Master Fujisaki: From a self-defense standpoint, Aikido can be an effective option. In particular, Jissen Aikido as advocated by Hatenkai emphasizes techniques for deflecting strikes and applying standing joint locks, which can be a strength in a self-defense scenario.

First, Aikido's tai sabaki (body movement) is aimed at deflecting and neutralizing an opponent's attacking force. Through this, one can expect to avoid the direct impact of a strike and, conversely, unbalance the opponent.

Second, Aikido's joint locks are effective for controlling an opponent's movement. Standing joint locks, in particular, offer the potential to subdue an opponent without causing serious injury, which may be suitable for self-defense situations where one wants to mitigate the risk of excessive force.

Furthermore, Aikido's philosophy of "utilizing the opponent's force" has the potential to be applied against opponents of different sizes and strengths, or even against multiple opponents. A key characteristic of Aikido is its aim to control an opponent with minimal force by using their own power against them.

Application in a Street Fight: Not Recommended, but Can Be a Means of Self-Preservation

— How would Aikido be useful in a situation like a so-called "street fight" (kenka)?

Master Fujisaki: First and foremost, Aikido is not a martial art intended for "street fighting," which actively seeks conflict. Its spirit lies in avoiding confrontation and aiming for harmony.

However, should you be unwillingly drawn into a conflict and need to protect your safety, the tai sabaki and standing joint locks cultivated in Jissen Aikido can be effective means to defend against an attack and create distance from danger.

The objective should not be to "win a fight," but rather to "protect oneself from unforeseen violence."

Matchups in Cross-Style Fights: Dealing with Strikers and the Challenge of Grapplers

— If we consider matches against other martial arts or combat sports—so-called cross-style fights—how do the matchups look?

Master Fujisaki: Against striking-based arts (like Karate or Kempo), there is a possibility of countering by evading attacks with tai sabaki and closing the distance to connect with throws or joint locks. The key would be a strategy that avoids the opponent's preferred range while creating an advantageous situation for oneself.

On the other hand, against grappling arts, especially those focused on ground fighting (newaza, like Judo or Wrestling), while there might be a chance to counter if one can use strikes effectively, once the fight transitions to the ground, there is a high probability of being at a disadvantage.

Effectiveness in MMA: Limited, but with Potential as an "Element"

— In the ring of Mixed Martial Arts (MMA), which has gained immense global popularity, to what extent do you think Aikido is effective?

Master Fujisaki: Under the current, common MMA rules, one would have to say that situations where Aikido techniques can be a primary, effective weapon are limited.

A major reason is that in MMA, causing damage is directly linked to victory, which makes it difficult for Aikido's philosophy and techniques of "controlling an opponent without injury" to be properly evaluated. Also, in rules that permit ground fighting, athletes with specialized newaza skills tend to have the advantage.

However, if viewed as an "element" that constitutes the broader skillset of MMA, there are aspects that could be partially applied. Since Jissen Aikido includes striking and standing-based grappling, combining it with other combat sports could help broaden a fighter's technical range. But as things stand, it is difficult to find a reason to choose Jissen Aikido as the primary technical base for MMA. Jissen Aikido's main focus is on effectiveness as a self-defense art, and its purpose differs from that of MMA.

"No Competition" Is an Old Perception: The Strategic Nature of Jissen Aikido

— In your opinion, Master Fujisaki, what is the appeal of Jissen Aikido?

Master Fujisaki: Jissen Aikido has many attractions. In the past, Aikido had an image of "not being able to have matches" or being "too dangerous," but that situation is changing. In modern Jissen Aikido, such as under Hatenkai's Unified Aikido Rules, it is possible to have competitions using Aikido techniques while giving consideration to safety.

And the strategic depth of the diverse standing joint locks and the exchanges surrounding them is one of Jissen Aikido's most distinctive charms. The process of reading an opponent's movement, force, and center of gravity to select and execute the optimal technique involves an element of intellectual engagement. Of course, when combined with well-practiced techniques for handling strikes, its effectiveness as a self-defense art can also be expected.

Comparison with Karate: Mutual Respect and the Potential of Jissen Aikido

— Compared to Karate, which is often a point of comparison, which is "stronger"?

Master Fujisaki: There's no simple answer to that. The "strength" in martial arts is not determined by the style or school alone; it is heavily dependent on the individual's level of training and ability.

What I believe is important is for Aikido and Karate to move forward together with an attitude of mutual respect, acknowledging each other's strengths and characteristics. Mutual understanding between different martial arts will lead to the development of the martial arts world as a whole.

That being said, if we assume a practical situation not bound by rules, I believe the skills cultivated under Hatenkai's Unified Aikido Rules could be an effective countermeasure against Karate as well. Deflecting a strike, breaking the opponent's balance, and following up with a joint lock or throw would be techniques that even a skilled Karateka would have to be wary of.

However, in terms of the number of participants, Aikido, and especially Jissen Aikido, is still small compared to Karate. This difference also affects the depth of the top-tier talent pool, so expanding the competitor base and raising the overall level of skill are challenges for the future.

A Message for Beginners: The Doors of Aikido Are Open

— Lastly, do you have a message for those who are thinking of starting Aikido or are interested in it?

Master Fujisaki: Aikido is one of the martial arts that is easy for many people to begin, regardless of age, gender, or athletic experience. At Hatenkai, we also welcome those with no prior martial arts experience.

Through Aikido training, you can learn not only to improve your physical fitness and technique but also etiquette and a spirit of respect for others. Additionally, in Jissen Aikido, you can aim to acquire skills that lead to self-defense, such as the ability to handle strikes and apply strategic standing joint locks. It offers the potential to simultaneously pursue the depth of a martial art, the intellectual fun of competition, and the improvement of one's self-defense capabilities.

If you have even the slightest interest, I hope you will visit a Hatenkai dojo for an observation or trial class to experience for yourself the potential of Aikido and the changes that training can bring.

[Editor's Note] This interview with Master Tenkei Fujisaki presented the viewpoint that the answer to "Is Aikido effective in a real fight?" differs depending on the definition of "real fight." Master Fujisaki spoke about the Jissen Aikido he teaches, highlighting its effectiveness as a self-defense art, its ability to handle strikes, and its strategic standing joint locks. At the same time, his respect for other martial arts and combat sports, and his desire for the development of the entire martial arts community, were also impressive.

At Hatenkai, one can learn modern, practical Aikido. For those interested in self-defense, those who wish to explore new aspects of martial arts, or those interested in a combat sport with intellectual engagement, considering an observation or trial lesson would be a good idea.

The Practical Experiences of Tenkei Fujisaki, Shihan of Hatenkai Aikido

 

– Reflections on Randori with 40 Practitioners of Traditional Aikido –

A note on terminology: In this article, "randori" refers to serious, non-striking grappling sparring focused on the application of Aikido techniques.

 

Foreword: The Dialogue of Budo and a Matter of Responsibility

 

Every martial arts exchange is a form of dialogue, conducted not with words but through body and spirit. Over the years, I have come to see that this dialogue can take two forms. The first is a collaborative inquiry, where both parties seek mutual growth. The second is a dialogue of confrontation, where the intent is to test, to challenge, and to dominate.

As the head of a dojo, I have a duty to respond to each visitor according to their intent. A sincere seeker is met with guidance; a challenger is met with the unwavering principles of our Budo. To respond to a genuine challenge with anything less than your full, unshakeable spirit is a form of disrespect to both the challenger and the art itself. Some of the experiences I recount here were not merely training sessions; they were, in essence, duels, and my actions were a duty to answer a question posed in the language of Budo.

It is also crucial to understand the context of these encounters. A significant number of visitors arrived with the spirit of a dojo-yaburi—a formal dojo challenge—seeking a direct test of strength. This self-selection is key; humble individuals do not typically challenge other schools. Therefore, the accounts that follow are predominantly shaped by interactions with those who came to test their skills against mine.

This brings me to a point of ethical responsibility. For context, I stand 180cm (5'11") and weigh 92kg (203 lbs), with national-level competition experience in Karate and multiple championships in Aikido, alongside dan ranks in Judo and Koryu Jujutsu. This is not a boast but a statement of responsibility. To engage without a high degree of control against an opponent unaccustomed to full-contact exchange would be irresponsible and risks serious injury. The act of "holding back" (kagen) discussed in these accounts should therefore be understood not as a lack of seriousness, but as a non-negotiable prerequisite for ensuring safety and facilitating any productive exchange.

The insights that follow were forged in this complex environment, where my foremost duty was to maintain the integrity of our art and the safety of all participants.

 

A Decade of Inquiry: Reflections on Randori with Traditional Aikido Practitioners

 

On my path to forging a practical form of Aikido, I have accumulated a wide range of experiences. Chief among them were the randori sessions with practitioners of traditional Aikido. Over approximately 15 years, from age 18 to 33, I had the valuable opportunity to engage with 30 to 40 individuals.

Given the sheer volume of my training regimen at the time—sparring daily, with multiple sessions per day—the individual details of every encounter have naturally blurred over time, save for the most memorable. However, these sessions, when viewed as a collective body of experience, provided profound insights.

From the perspective of my own development, these encounters did not always offer the level of challenge I sought. This was often due to a significant disparity in practical sparring experience, which required me to moderate the power and speed of my techniques to ensure a safe and constructive session. The primary learning came not from testing my limits, but from observing common patterns and tendencies among practitioners whose training was rooted in a different methodology. (Of course, within my own dojo, I have always been blessed with high-level partners who provide ample challenge and learning).

The practitioners I faced represented a broad cross-section of the Aikido world, ranging in age from their 20s to their 50s, with ranks from Shodan to Godan (1st to 5th dan).

 

Why Were the Rules Primarily Non-Striking?

 

We conducted these sessions mainly under non-striking rules for two reasons: safety and focus. While I consider striking an indispensable element of practical Aikido, it became clear that most visitors did not possess the defensive skills to safely engage in a realistic striking exchange. Forcing the inclusion of strikes would have been dangerous. Furthermore, omitting them allowed us to focus purely on the core grappling and kuzushi elements of Aikido technique.

 

Realities Observed Through Randori

 

Sparring with these individuals revealed several common tendencies.

1. An Observable Gap Between Kata Proficiency and Sparring Application

Many practitioners seemed unfamiliar with the fluid, unpredictable nature of live randori. Once the session began, a common hesitation would manifest in several ways:

Their movements became rigid.

They would continuously retreat to maintain a safe distance.

Upon contact, instead of executing techniques to unbalance an opponent (kuzushi), many would pull their hips back and attempt to push or bat away my hands with force.

I have often heard the argument that matches are disadvantageous due to restrictive rules. However, my experience suggests that before rules even become a factor, a more fundamental issue exists: a lack of experience in applying techniques against a resisting opponent. The hesitation and reactive movements occurred in a context where most fundamental Aikido techniques were permitted. The challenge lay not in the rules, but in adapting to a live, practical situation.

2. Divergent Reactions to Pressure

How practitioners reacted to this unfamiliar pressure often depended on their temperament.

The Majority (60-70%): Became defensive, either freezing up or constantly backing away.

A Minority of Strong-Willed Individuals: Lacked fluidity and the ability to chain techniques. They tended to relentlessly repeat a single basic technique they were familiar with, such as Ikkyo-omote or Shihonage, regardless of its applicability to the situation.

3. A Disconnect Between Confidence and Conditioning

Interestingly, this gap in practical experience was often paired with a strong confidence in the effectiveness of their art. It was not uncommon for individuals with little to no sparring experience to request marathon sessions, saying, "I want to go for an hour."

Frankly, live randori is exceptionally demanding. Even for me, a continuous hour is a significant physical challenge. This suggested a disconnect between their perception of sparring and its physical reality. For instance, one individual requested a long session. We began with a three-minute round. After one minute, he was visibly fatiguing, and by the two-minute mark, he was exhausted. When I paused to check on him, he conceded, "That's enough." He lacked the stamina for even a fraction of his requested time, highlighting a common gap between perception and reality for those unaccustomed to sparring.

4. Difficulty in Processing the Outcome

In some cases, after a session where I had significantly moderated my intensity (while still successfully applying techniques), individuals would dismiss the outcome with comments like, "That's not Aikido, that's just brute force." That a person on the receiving end of a technique in a live exchange would deny its validity—especially when they had been unable to apply any techniques themselves—was a sobering lesson on the nature of learning and ego in Budo. Conversely, the practitioners whom I felt were skilled enough to engage with more intensity were always the ones who would debrief the session openly and thoughtfully afterward.

5. When Reality Reshapes Perception

Some participants experienced a profound shift after the randori. In one memorable case, an individual who had been assertively and somewhat arrogantly proclaiming his skills beforehand adopted a dramatically respectful demeanor afterward, addressing me with the formal title of "Soke" (Founder/Head of Family). Even my own students do not use this title so formally. This stark change in attitude was a powerful illustration of how direct, physical experience can fundamentally reshape one's perception and understanding.

6. A Memorable Lesson in Conduct and Responsibility

One incident remains particularly vivid. A man in his 50s, holding a 3rd dan in Aikido and with a background in traditional Karate, came for a trial session. He strongly insisted on a full-contact match with striking. Given the significant size disparity—I was taller by 10cm and heavier by 30kg (66 lbs)—and his lack of full-contact experience, I judged it would be unsafe. We agreed to a non-striking randori.

His demeanor created a tense atmosphere, so before we began, I took the precaution of clearly re-stating the rules in front of all participants. Once we started, the skill gap was apparent, and I focused on controlling the exchange safely. In the midst of this, despite the rule, my opponent threw a kick to my groin. Having anticipated the possibility of such an action based on his attitude, I was able to parry it, neutralize the situation, and calmly remind him, "Strikes are forbidden."

After the session, he began to complain, "My wrist hurts. These rules are bad." I asked him, "I explained the rules to everyone beforehand. If you had an issue, why did you not raise it before we started?" He fell silent. I continued, "Did you not realize I was holding back considerably? If we had engaged with strikes as you requested, and I had not exercised control, you could have been seriously injured." His perception seemed disconnected from the reality of facing a much larger, younger opponent with extensive full-contact experience.

Regrettably, an instructor in our association who witnessed this exchange was so disheartened that he later left, feeling he could no longer deal with such attitudes. This incident was a painful lesson in the difficulty of managing unreasonable expectations and underscored my responsibility as an instructor to prevent injury, even under trying circumstances. Experiences like this led us to establish a policy where randori is now reserved for official members of the dojo, ensuring a foundation of shared principles and safety.

 

Dan Rank and Practical Strength: An Elusive Correlation

 

It is important to state that not all traditional Aikido practitioners lacked practical ability. I recall two individuals in particular who were highly capable. One, a hobbyist bodybuilder, possessed formidable physical strength. The other was a Karate practitioner whose resolve seemed forged in experiences far beyond the dojo; his courage and adaptability were exceptional.

However, a crucial insight emerged from these dozens of encounters: in the context of traditional Aikido, there was almost no discernible correlation between a person's dan rank (from 1st to 5th dan) and their functional strength in a live randori setting.

While some high-ranking practitioners hesitated, others, regardless of rank, demonstrated practical ability rooted in physical conditioning or sheer mental toughness. Yet, I also observed that these qualities alone were often insufficient for navigating the complex dynamics of sparring or applying higher-level techniques. Practical application requires its own distinct skill set, honed only through live practice.

 

My Own Realization: The Limits of Kata

 

My conviction about the necessity of practical Aikido is rooted in my own past. For the first ten years of my journey, I was a practitioner of traditional Aikido and firmly believed that kata was the sole source of martial strength. I dismissed sparring as a heretical pursuit.

Around that time, I heard a shihan from a practical style declare, "You can't win a real fight with kata alone. In a match, you'd lose instantly." I remember feeling indignant. Yet, after years of my own randori experiences, I was forced to confront the undeniable truth in his words. I had secretly hoped to encounter a practitioner who could validate the ideal of kata-only efficacy. But among the nearly 40 dan-holders I sparred with, none could.

This realization brought with it a touch of sadness, as I love the art of Aikido deeply. But as a martial artist and instructor, I cannot turn my back on reality. The absolute necessity of practical, live training had become undeniable.

 

The Unforgettable Mandate

 

One of my most formative experiences was not about technique, but about pressure and duty. When I was 19 or 20, a young dan-holder from another school visited the dojo of my teacher, an innovative Aikido master. The visitor began posing disrespectful questions to my master. Seeing my teacher's rising anger, he turned to me and uttered a single command: "Fujisaki, kumite."

"Osu," I replied.

To be ordered directly by my master to engage meant I could not lose. The honor of my teacher and our school rested on my shoulders. The pressure was immense. Though still developing as a martial artist, I fought with desperation. Afterward, I felt I hadn't dominated the exchange as cleanly as my master would have wished. But a senior student later reassured me, "Fujisaki, you were overwhelming him."

That experience taught me that being a martial artist is not just about technique, but about mental fortitude and loyalty. It also solidified my respect for skilled practitioners wherever they may be found. I have encountered individuals from other competitive Aikido organizations with outstanding tai-sabaki, powerful throws, and sharp atemi. My pursuit of my own style is unwavering, but my respect for these excellent martial artists is boundless.

 

The Guiding Philosophy of Hatenkai Aikido

 

These collective experiences are the bedrock of Aikido Hatenkai's philosophy. They led directly to our system, which treats kata (form) and kumite (sparring) as two wheels of the same cart, and to the development of our "Unified Aikido Rules." These rules, which validate techniques like knife-hand strikes to the face, are designed to bridge the gap between training and realistic application.

At Aikido Hatenkai, we practice kata and kumite in parallel, believing this is the most effective path to functional skill. We seek a harmony between tradition and innovation, where the timeless principles of posture and movement are pressure-tested and refined through live application.

The lessons I learned, though often harsh, are an irreplaceable asset. I will continue to apply them in my daily instruction, dedicated to fostering an Aikido that is effective in the world and to developing true martial artists.

Aikido Hatenkai – Master Tenkei Fujisaki

Aikido’s Quest for Practicality: The Role of Strikes and Technical Analysis — An Interview with Hatenkai's Master Tenkei Fujisaki [Part 2]

Following Part 1, which explored the "practicality" of Aikido from multiple angles, Part 2 will focus on more technical aspects. In the technical system of Aikido, what is the meaning of atemi—the striking techniques that have traditionally existed—in modern practical application? How should the saying, "atemi seven parts, throwing three parts," be interpreted? Master Tenkei Fujisaki, head of Hatenkai and a pursuer of practical Aikido, explains specific themes ranging from facial attacks, strategies against kicks, methods for dealing with striking-focused opponents, and the modern significance of pinning techniques, to his unique training methods for cultivating practical skill. In the latter half of this article, Master Fujisaki also discusses the future direction he envisions for Aikido and his thoughts on fostering the next generation.

Striking in Aikido Tradition: The Meaning of "Atemi Seven Parts, Throwing Three Parts"

—What are your thoughts on the importance of striking techniques, or atemi, in Aikido?

Master Fujisaki: In Aikido, there is a saying passed down from old times: "atemi seven parts, throwing three parts." This suggests that in Aikido's technical system, striking, or atemi, was positioned not merely as a supplement, but as a crucial element. During the era of the founder, Morihei Ueshiba, atemi existed as an indispensable element for effectively unbalancing an opponent to connect to an Aikido throw.

Making Aikido Practical in the Modern Era: The Need for Striking and Evasion (Sabaki)

—In that case, how should striking be positioned to enhance the practicality of Aikido today?

Master Fujisaki: From the perspective of a real fight in modern society, especially self-defense, I believe that techniques involving striking—and above all, the skill to handle an opponent's strikes—are necessary. In an unpredictable situation, an opponent will not necessarily try to grapple with you. On the contrary, it is more likely that an encounter will begin with a sudden strike. Furthermore, we should also consider the possibility of weapons, such as a club, being used. To respond appropriately to such diverse threats, both the ability to defend against an opponent's attacks and the ability to respond with strikes depending on the situation are required.

Aikido as Self-Defense: Responding to and Utilizing the Threat of Kicks

—In recent years, the importance of kicking techniques has grown in various martial arts and combat sports. How should Aikido view this?

Master Fujisaki: As you say, responding to kicks is a critical challenge in modern practical application, especially in self-defense. Compared to hand techniques, leg techniques have a longer reach and greater power, so one must always be vigilant. On the other hand, many Aikido techniques involve the use of both hands. In such situations, one could also consider utilizing kicks as an effective means to unbalance an opponent. For example, a low attack with an inside low kick coordinated with tai sabaki, or a middle-level knee strike, can rob the opponent of their balance and create an advantageous situation for applying a technique. We should consider not only defending against kicks but also utilizing them in a way that aligns with the principles of Aikido.

"Knowing the Opponent": Understanding Unorthodox Kicks

—What about kicks with unpredictable trajectories, like an inside crescent kick or an axe kick?

Master Fujisaki: These unorthodox kicks have trajectories and timings that are vastly different from conventional kicks. Without understanding their characteristics, responding to them becomes difficult. Whether an Aikido practitioner should actively use these techniques is a separate question, but learning their properties and experiencing the movements is important for improving defensive capabilities. "It is difficult to respond effectively without knowing the opponent." Anticipating what kind of attacks an opponent might launch and preparing for them is what leads to an improvement in practical skill.

Dealing with Facial Attacks and Hatenkai's Training: Practice Assuming a Real Fight

—How do you approach strikes to the face, which are unavoidable in a real fight?

Master Fujisaki: The face is a concentration of vital points on the human body and becomes a key target in a real fight. At Hatenkai, while giving maximum consideration to safety, we permit hand-edge strikes to the face (a practical application of the traditional shomen-uchi and yokomen-uchi) in our kumite (sparring) and match-style training. This is to cultivate the defensive reactions and, at the same time, the mental fortitude and technique to respond in an emergency, through practice that actually anticipates attacks to the face. It is an important part of our training for responding to more realistic situations.

Effective Aikido Techniques in a Real Fight: Techniques and Anti-Kick Strategies from Master Fujisaki

—Specifically, what Aikido techniques do you consider to be particularly effective in a real fight?

Master Fujisaki: From my own experience, hijijime (elbow locks), udegarami (arm entanglements), and the spinning throws that apply them are effective. These techniques accurately target the opponent's joints and can exert significant control with relatively little force. Also, kotegaeshi (wrist turn), sankyo (third teaching), and nikyo (second teaching) from a reverse-hand grip are frequently used in practical situations because they make it easy to unbalance the opponent and connect to the next movement. Techniques targeting the elbow joint, in particular, have the advantage of being relatively easy to apply due to human anatomy.

—What is an effective way to deal with kicks?

Master Fujisaki: To accurately catch a front kick or roundhouse kick and throw the opponent is an effective strategy. For example, the moment you catch their kicking leg, you can unbalance them with an irimi-tsuki (entering thrust) or transition directly into a side iriminage. The act of catching the kick itself puts pressure on the opponent and can also be expected to have the psychological effect of deterring careless kicks. Kicks are a threat at a distance, but they have a vulnerable side in that they put the kicker at a disadvantage if the leg is caught.

Anti-Striker Strategy: Dealing with Striking-Focused Opponents and the Effectiveness of Pins

—What are the key points when facing an opponent who specializes in striking, such as in Boxing or Karate?

Master Fujisaki: The crucial principle is to "not fight on the opponent's turf." In other words, do not engage head-on with their strikes. This is the foundation. An effective strategy is to first use sabaki to neutralize their strikes while closing the distance, and then transition into Aikido's specialty of throws and joint locks. It is vital to quickly create a close-contact situation where the opponent cannot strike, and then subdue them. As mentioned before, accurately catching their kicking leg and throwing them is also effective. What should be avoided is reacting emotionally and trying to trade strikes in return. Challenging a professionally trained opponent to a striking match is, in most cases, not an effective tactic. The effective approach is to seal the opponent's strengths and maximize your own: Aikido's sabaki, unbalancing (kuzushi), and joint locks.

—After taking an opponent down, what is an effective way to further control them?

Master Fujisaki: Yes, against a striking-focused opponent, it is effective to immediately lock up their joints with a pinning technique after taking them down with a throw. This can be said to be a clear advantage Aikido has over striking-based arts. Even fighters who excel at striking may have a low proficiency in ground fighting or pinning techniques. Therefore, by taking the fight to the ground with a throw and applying a joint lock before they can regain their posture, you can rob them of the chance to counterattack and control them safely and surely. Mastering not only standing techniques but also pins on a downed opponent, such as those following kotegaeshi or shihonage, will enhance one's ability to respond in a real situation.

Hatenkai's Unique Training Method for "Handling" Strikes: From Basics to Application

—What kind of training do you do to improve the ability to handle and defend against an opponent's strikes?

Master Fujisaki: The foundation of the ability to respond to strikes is, after all, Aikido's basic tai sabaki—namely, irimi (entering), tenkan (turning), and tenshin (shifting). We thoroughly repeat these movements to master body mechanics that can respond to attacks from any angle. Then, we practice applying this tai sabaki against basic strikes like a straight punch or a roundhouse kick. Coordinating the appropriate blocks for high, middle, and low attacks with body movement is also important. Furthermore, for advanced students at Hatenkai, we conduct a unique "Strikes vs. Aikido Sabaki Kumite," which I constructed based on my own experience facing striking specialists, including full-contact Karate black belts and professional boxers. In this kumite, the striking side attacks freely, while the Aikido side uses sabaki and blocks to handle the attacks, looking for an opening to apply a technique. While ensuring thorough safety management, students can experience realistic speed and power, and within that, verify the effectiveness of Aikido's principles of movement and technique. Through this, we aim to improve their ability to respond to strikes.

Strategic Deepening of Standing Joint Locks: Thought and Repetitive Training

—What kind of thinking and training are important to further enhance the effectiveness of standing joint locks?

Master Fujisaki: A standing joint lock rarely ends as a single, isolated technique. The opponent will always resist, try to regain their posture, attempt to escape, or even counterattack. Therefore, "continuity" and "flexibility" are crucial—not fixating on a single technique, but instantly changing to the next technique or to a completely different one in response to the opponent's reaction. It requires a situational thought process that reads the opponent's move (reaction) and instantly delivers the optimal next move. An effective strategy is to connect three or four techniques in a continuous combination in response to the opponent's movement. By doing this, the opponent cannot keep up with the successively unfolding variations, and the technique is more likely to be successful before their mind can catch up. What is vital for executing these combinations smoothly is to elevate your skill to a level where "the body reacts unconsciously," rather than "moving after thinking." The key to enhancing the strategic nature of standing joint locks is to ingrain them into the body through long years of repetitive training, so that the techniques link together at a reflex speed that transcends thought.

The Future as Master Fujisaki Sees It: Cultivating Skilled Aikido Practitioners and Passing the Torch

—Finally, could you tell us about the goals and vision you yourself would like to realize in the world of Aikido?

Master Fujisaki: My goal is to cultivate as many Aikido practitioners as possible who are recognized as being truly skilled. I believe one of the factors behind the image that "Aikido is weak in a real fight," which has existed in some circles for many years, is that the number of Aikido practitioners who could demonstrate absolute skill was small compared to other martial arts. If my own level were to become recognized as the "average" for Aikido, I believe public perception would also begin to change. To that end, I want to focus on nurturing the next generation. I especially want to focus on developing the youth who will carry the next era. Aikido that incorporates practical elements has the potential for rapid growth if undertaken seriously from a young age. I myself realized that I had acquired a considerable level of skill by the time I won my first championship at 19 and my third at 21. For the younger generation to forge their minds and bodies through Jissen Aikido and become active members of society with confidence—that is my joy, and I believe it is the path to contributing to the future of the Aikido world. To nurture skilled Aikido practitioners and pass the torch to the next generation. This is the important goal I am aiming for.

[End of Part 2]

Editor's Note: Part 2 began with the question of the role of striking in Aikido and unfolded into a concrete explanation based on Master Fujisaki's practice and experience, covering responses to kicks in modern self-defense, considerations for facial attacks, specific effective techniques, strategies against strikers, unique training methods, and the deepening of standing joint locks. The content was rich with insights, going beyond mere technical theory to show the master's thoughts on the mindset and training crucial for practical application, as well as his vision for nurturing "skilled Aikido practitioners" and passing the art on to the next generation.

The Pursuit of Aikido: Why Did I Choose the Path of "Kumite"? An Interview with Master Tenkei Fujisaki of Hatenkai [Part 3]

 

The Pursuit of Aikido: Why Did I Choose the Path of "Kumite"? An Interview with Master Tenkei Fujisaki of Hatenkai [Part 3]

Aikido—what is the true nature behind its fluid movements? While many may picture it as an elegant and spiritual martial art, its reality is diverse. Tenkei Fujisaki, the head instructor of Aikido Hatenkai, is deeply versed in both traditional Aikido and a form that pursues practical application. In this third installment, we delve into the experiences that led him to question the traditional path he had followed for many years and step onto the path of practical application. We explore the effectiveness and depth of Aikido he discovered in the process. This is the testimony of a man who knows both paths—tradition and application—and can therefore speak to a unique facet of Aikido.

 

"Why Didn't the Technique Work?" — An Encounter on the Street That Challenged a Belief

 

Master Fujisaki: The techniques of traditional Aikido, which I had practiced diligently for ten years, failed to function effectively when I truly needed them. When I was unexpectedly confronted by someone on the street and they grabbed me by the collar, the movement my body instinctively produced was from Judo—a martial art I had only studied for three years and had quit many years prior.

This incident became a major catalyst for Master Fujisaki to re-examine his entire perspective on martial arts.

Master Fujisaki: Why did my body resort to the less-practiced movements of Judo, rather than the Aikido I had trained in for so long? After contemplating this question, I arrived at a conclusion: the difference lay in the presence or absence of "practical forms of training" such as kumite (sparring) or matches. Training in the traditional style centers on repeatedly practicing set forms, or kata, to heighten one's proficiency. Of course, this has its own value. However, I realized that I lacked sufficient training for real-world scenarios, which require responding to an opponent's unpredictable attacks. This realization became the major turning point that guided me toward the world of practical Aikido.

 

The Beauty and Value of Traditional Aikido: A Cultural and Practical Perspective

 

Master Fujisaki acknowledges the cultural value inherent in traditional Aikido.

Master Fujisaki: The demonstrations, or enbu, of traditional Aikido can be exceptionally brilliant. The flowing movements are highly refined, and I consider it a part of Japan's traditional culture. I myself enjoy watching demonstrations and often view major events via video. I feel that the spirituality and aesthetics of Aikido, cultivated over many years, are expressed within those refined movements.

However, while recognizing its cultural worth, he points out that a different perspective is necessary when viewing it from the practical standpoint of self-defense.

Master Fujisaki: The cultural value of demonstrations is significant. However, when you consider a realistic situation of "protecting yourself" or "dealing with an opponent's attack," I believe practical training like kumite becomes indispensable. This is because demonstrations and kumite are fundamentally different in nature. Whereas a demonstration aims to "beautifully reproduce a predetermined form," kumite demands the ability to "instantaneously find and execute the optimal solution to an opponent's unpredictable movements." These two are intrinsically different.

 

The Reality: "Usable" Basic Techniques Are Often Difficult to Apply

 

Master Fujisaki's interest in practical application was also fueled by the experience that techniques considered basic and taught as "usable in a real fight" in traditional Aikido were not always effective in the living struggle of kumite.

Master Fujisaki: Ikkyo-omote and shihonage are considered fundamentals in the traditional style. They are certainly logical and beautiful as forms. However, once I tried them in kumite, I realized there were many situations where they were difficult to apply effectively. For example, ikkyo-omote is effective against an overhead strike, but if the opponent firmly lowers their center of gravity and resists with a solid stance, completing the technique can be difficult. With shihonage, there is a moment in the process where you turn your back to the opponent, creating a risk of being struck, counter-attacked, or allowing them to regain their posture. These techniques, which are executed flawlessly in demonstrations, are not so easily applied against a resisting, counter-attacking opponent. I came to recognize that reality through experience.

 

The Efficacy of Aikido: Image vs. Reality

 

There are various public opinions regarding the effectiveness of Aikido.

Master Fujisaki: Regarding Aikido's efficacy, there are many opinions, both positive and negative, but I believe both tend to be one-sided. The idea, sometimes promoted by proponents, that "one touch sends an opponent flying as if by magic," is an exaggeration you see in demonstrations, made possible by showmanship and the cooperation of the person receiving the technique (uke). It is not realistic to expect that to happen in an actual sparring or self-defense situation. However, the claim from detractors that "Aikido is completely useless" is also contrary to fact.

Master Fujisaki: The demonstrations performed by top-tier masters certainly possess a power that captivates onlookers. The effect created by their refined movements and grasp of principles can give the impression that a supernatural force is at work. It may not be easy to distance oneself from that image and ascertain the true state of Aikido. But what is most important is to understand Aikido's real-world effectiveness not through the stage performance of a demonstration, but through practical formats like kumite and matches. In kumite, your opponent is desperately resisting and attacking you. Within that context, the question is how you can utilize Aikido's body movement (tai sabaki), joint locks, and throws to deflect the opponent's power, break their balance, and control them. Effective techniques do exist for this. However, they are not supernatural; they are realistic skills that can only be acquired through years of dedicated training and practical practice.

 

An Ideal Embodiment: A Nod to Steven Seagal

 

Master Fujisaki has a clear example of one of his ideal Aikido practitioners.

Master Fujisaki: One ideal that I hold is the Aikido demonstrated by Mr. Steven Seagal. The heavy yet sharp movements unleashed from his large physique, and his refined, practical techniques seen in his movies—that presence and power represent one of the ideal forms of Aikido that I strive for.

 

The Depth of Budo: The Importance of "Lived Experience"

 

Master Fujisaki states there is a great difference between observing a martial art from the outside and understanding it from the inside through actual training.

Master Fujisaki: Without the "lived experience" of a martial art, one might see Judo as just grappling, full-contact Karate as just brawling, and an Aikido match as simply grabbing at wrists. But these are superficial views. Each of these martial arts contains highly advanced and intricate techniques of offense and defense, cultivated through years of training. In Judo, there is the technique of shifting one's center of gravity by millimeters and using an opponent's power. In full-contact Karate, there is the precision of striking at a momentary opening and the conditioned body that makes it possible. And in Aikido kumite, originating from contact at the wrist, there are skills like sensing the opponent's intention, controlling the flow of power, and coordinating body movement with joint locks. The depth of these arts is difficult to truly comprehend unless one throws oneself into training, sweats, and at times feels pain. Judging by appearances alone can lead one to misjudge the true essence of a martial art.

 

Encountering Practical Aikido: The Moment My Perception Changed

 

Harboring doubts about the traditional path, Master Fujisaki knocked on the door of a practical Aikido dojo. What he witnessed there was a training scene that overturned his perceptions.

Master Fujisaki: The shock of my first experience with practical Aikido kumite was immense. Until then, I had believed that "Aikido techniques are too dangerous to be used in sparring; if you used them, your opponent would die or be seriously injured." But when I actually tried, I found that before being dangerous, the basic techniques I had been taught simply didn't work on my opponent. Ikkyo-omote and shihonage, which I had believed to be effective, were difficult to apply. Instead, techniques that controlled the joints more directly, like elbow locks (hijishime) and arm entanglements (udegarami), were more effective. This was an unexpected discovery. I had thought that kumite would be an incredibly difficult challenge for me. But when I actually stepped into it, I found a world of deep offense and defense, conducted with consideration for safety. (Of course, there were intense moments.) Despite my experience in Judo, I gained a new appreciation for the high level of specialization in Aikido kumite. It was not a simple contest of strength or a game of wrist-grabbing. There existed a sophisticated technical system unique to Aikido, involving distinct methods of reading the opponent, managing distance, redirecting force, and linking techniques. The meaning behind the exchanges, which I couldn't understand at first even when watching videos, I began to grasp—slowly but surely—as I went through my own trial and error in kumite. I realized that seemingly plain movements contained condensed, practical meaning.

 

The Path to Improvement: The Change That "Kumite" Brings

 

Master Fujisaki then speaks on the importance of practical training, especially kumite.

Master Fujisaki: From my experience, if you seriously engage in kumite, the speed at which you improve in Aikido changes dramatically. The time it takes for a technique to become "usable" might be shortened to a fraction of the ten or twenty years it might otherwise take. Of course, there is a huge gap between a technique being "usable" and "mastering" it, and to truly master the path of Aikido still requires a very long time. However, I believe that by going through the process of facing a living opponent in kumite—testing techniques, failing, and making corrections—one's understanding of the techniques deepens incomparably, and the ability to apply them to different situations improves dramatically. Practical Aikido possesses high effectiveness as a self-defense art through its refined techniques and body movement, while the reflexes and judgment cultivated in kumite also give it potential as a combat sport.

 

To Those Aspiring to Begin Aikido

 

Finally, Master Fujisaki offers a message to those who are thinking of stepping through the doors of an Aikido dojo.

Master Fujisaki: Aikido is an excellent martial art that anyone can begin at their own pace, regardless of age, gender, or physical strength. At Aikido Hatenkai, we welcome everyone, regardless of prior experience. The depth of Aikido, and the practical learning and growth gained through kumite, will bring a new perspective and richness to your life. If you have even the slightest interest, please take that first step and come observe a practice at Hatenkai. We sincerely engage in practical kumite while also respecting the spirit of traditional Aikido. For those who wish to touch upon the new possibilities of Aikido, for those who want to learn truly useful self-defense, and for those who seek to explore the martial way, we are always waiting.

[End of Part 3]

Editor's Postscript: Part Three chronicled Master Fujisaki's personal journey of exploration from tradition to practical application, beginning with his own experiences. More than a mere technical discussion, the narrative of one martial artist's questions and realizations provides readers with an opportunity to think deeply about the efficacy of Aikido and the significance of different training methods. His words, spoken from a place of knowing real application, hint at the diverse aspects and potential of Aikido.

Aikido from Two Perspectives: Practical Application and Tradition - Hatenkai Aikido's Master Tenkei Fujisaki on "A Comparison with Mixed Martial Arts" and the Path Forward [Interview Part Four]

A Perspective on Mixed Martial Arts and the Difference in "Nature" as a Budo

Interviewer: In recent years, Mixed Martial Arts (MMA) has become popular worldwide. Master Fujisaki of Hatenkai Aikido, what are your views on it?

Master Fujisaki: The technical evolution and rise in the competitive level of MMA are remarkable. I have great respect for the physical strength, technical refinement, and mental fortitude displayed by top-level athletes. However, I recognize that the Budo I pursue—especially Aikido as a form of self-defense—differs in its objectives and underlying philosophy. This is not a matter of superiority or inferiority; it is more appropriate to see them as having different natures and purposes.

MMA has a strong aspect of being a competitive sport where victory and defeat are decided within a framework of rules. The strategies, physical conditioning, and choice of techniques are all geared toward that end. In contrast, Aikido as a Budo is not limited to the acquisition of techniques; one of its purposes is the lifelong discipline of mind and body, character development, and the pursuit of the principles (riai) of self-defense in critical situations.

As a spectator, I do enjoy watching MMA. For example, I have been impressed by the striking power of certain fighters. However, when viewed from the perspective of realistic self-defense, rules such as having no time limit for groundwork raise practical concerns. In a street situation with uncertain elements—such as being on asphalt, facing multiple opponents, or the presence of weapons—fixating on groundwork, which presupposes a one-on-one situation on a mat, is not necessarily the best course of action. In that respect, the 30-second time limit for groundwork adopted by Daidojuku is rational, as it takes into account the need to respond to changing circumstances in a real fight.

At Hatenkai, we place importance on the fluidity of a real-world situation. Even in our practice of pinning techniques (joint locks and holds on a downed opponent), we set a time limit of 10 seconds. This is intended to prevent practitioners from becoming fixated on the act of pinning itself and to encourage them to always be conscious of the next development, be it striking, disengaging, or dealing with another opponent. Of course, I recognize that MMA is not intended to be self-defense, but it has its own unique value in its completeness as a competition and its entertainment quality. An excellent MMA fighter, with their conditioned physical abilities and combat sense, would likely be able to respond effectively in many self-defense scenarios. What is important is that Budo has its own value and context, and MMA has its own. An attitude of understanding and respecting each other's domain is required.

 

The Challenge of Aikido Practitioners in MMA: The Presence of Pioneers and Future Possibilities

 

Interviewer: We sometimes see fighters with an Aikido background challenge themselves in MMA. What are your thoughts on this?

Master Fujisaki: Although they are from other organizations, there have been pioneers like Mr. Yasunori Okuda and Mr. Yushi Shiori, who transitioned from competitive, practical Aikido to the different stage of MMA and achieved success. Their challenges provided a stimulus to the entire Aikido world, and their influence was significant. They can be called pioneers who sought to demonstrate a facet of Aikido's potential within a different rule system.

Particularly for styles that center their training on free sparring and practical offense and defense—such as the practical Aikido with striking that Hatenkai espouses, or competitive Aikido that incorporates matches—I believe the potential aptitude for MMA is not low. Of course, to do so would require adapting to MMA-specific rules, striking with open-fingered gloves, the environment of a cage or ring, and its unique sense of distance and combat rhythm. Aikido techniques like kotegaeshi (wrist turn) or iriminage (entering throw) will not work in MMA in their original form. However, elements cultivated in Aikido—such as the sense of "unbalancing" (kuzushi), the principle of "Aiki" that utilizes an opponent's force, the "body movement" (tai sabaki) for critical situations, and the insight to read an opponent's intention—all have the potential to be applied in the back-and-forth of MMA.

However, considering the current situation, the priority for us practical Aikido practitioners is not to challenge other genres, but rather to first strengthen the foundation of our own style—that is, to increase the recognition and competitive population of practical and competitive Aikido. Without a solid foundation, it is difficult to continuously develop fighters who can compete at a high level. I believe that challenges in other styles or in mixed-martial-arts bouts only become meaningful once that foundation has been established.

 

The Problem with the "Master" Label: An Issue the Aikido World Must Confront

 

Interviewer: On the other hand, we also see cases where individuals with almost no Aikido competition experience are treated as "masters" by the media and made to compete in MMA matches with a large skill gap. I find this questionable.

Master Fujisaki: I believe that is a problem that cannot be overlooked. In any specialized field, a person who represents that field normally possesses corresponding achievements, experience, and ability proven through competition. To casually label someone with no Aikido competition experience as a "master" and send them to the stage of MMA as part of a show, with their actual ability and adaptation to the rules unknown, can be seen as an act that lacks respect for Budo.

In such cases, when the individual is defeated one-sidedly due to the skill gap, it is not just a personal loss. Regardless of the promoter's intentions, it can ultimately promote the simplistic misunderstanding that "Aikido is useless in a real fight" and affect its reputation. This is an act that can undermine the efforts and feelings of the many practitioners who have sincerely dedicated themselves to Aikido training for many years. Logically speaking, it is not realistic for someone who lacks a solid record even in their own specialty of Aikido to achieve victory in MMA, which has completely different competitive characteristics. I believe a true expert is someone who objectively recognizes their own abilities and limits, and has the discernment to identify the appropriate stage where their skills can be utilized. The Aikido world itself needs to raise objections to this casual treatment of the "master" label and work to protect the value of Budo.

 

The Spread of Aikido Competition and Development Amidst Diversity

 

Master Fujisaki: For Aikido matches—especially the more practical, free-sparring style that Hatenkai aims for—to become more widely recognized and prevalent in the future. I believe this is important for the future of Aikido. If the soil for competition becomes richer, then from there, Aikido practitioners seeking a higher level of competition will naturally emerge to challenge other fields like MMA.

For example, Sanda fighters, who developed a unique competitive system while having a base in Chinese martial arts, have used their skills to succeed on stages like the UFC. This shows the potential for a traditional martial art to fuse with a modern competitive system and develop. Similarly, if the competitive nature of Aikido is established and talented fighters are consistently produced, it is entirely possible that in the future, a fighter known as a "unique MMA fighter with an Aikido backbone" could emerge.

However, I repeat that personally, I do not believe Aikido's unique values and technical system should be excessively measured by the yardstick of MMA. I believe practical Aikido is, in itself, an independent self-defense art equipped with a sophisticated technical system and principles capable of responding to real-world crises. The toughness and striking power of full-contact Karate, the diverse kicks of Taekwondo, the throws and groundwork of Judo, and the joint locks and body movement that utilize an opponent's force, which are characteristic of Aikido—respecting the inherent value of each martial art and combat sport and recognizing their diversity will lead to the richness of Budo culture as a whole.

Aikido is a multifaceted Budo, possessing aspects of a rigorous martial art, a refined art of body control, and a form of spiritual discipline. We at Aikido Hatenkai intend to delve deeply into these diverse charms. Through training that continuously questions practical application while paying respect to tradition, we hope to sincerely face the question of what Aikido's place is in the modern era, and just how far its potential can be expanded.

Breaking with the 'No-Kumite' Ideology: How Real-World Experience Redefined Aikido – An Interview with Master Tenkei Fujisaki of Hatenkai Aikido, Part Five

 

There was a time when I believed that kumite [sparring] was unnecessary in Aikido. The training I pursued for ten years, starting from the second grade, was centered on rigorous kata [pre-arranged forms], and free-form sparring was not encouraged. In fact, I think I perceived Aikido as a "special martial art where one could become strong without engaging in kumite."

However, somewhere in my heart, I had the desire to improve—"to become more skilled, to become stronger." At the time, the paths shown to achieve this often involved the study of atemi—strikes such as punches and kicks—or the mastery of weapon arts like the sword and staff. There were also approaches that emphasized spirituality and introspection, such as studying scriptures, researching the dōka [poems on the Way] of the founder, Morihei Ueshiba, or training in the unseen power of "Ki." In any case, the option of "kumite" barely existed in my thinking back then. I believed that the rational movements embedded within Aikido's kata would function effectively even in the freedom of live sparring.

But that belief was overturned by a certain incident. As I have mentioned before, when I was unexpectedly confronted on the street and grabbed by the collar, I was unable to execute a single Aikido technique, despite ten years of training. What instinctively protected me was a movement ingrained in my body from Judo—a martial art I had only practiced for three years and had not touched for several years since.

"If you master the kata, your body will move naturally in a crisis, even without kumite." I had accepted my teacher's words as a vital lesson. But reality was different. My faith in Aikido's practical utility was shaken. I was made painfully aware of the reality that repetition within the limited environment of kata practice does not easily translate to effectiveness in the unpredictable circumstances of the real world.

Looking back, in Judo, I had always engaged in randori [free-style practice], constantly feeling the movements of a live opponent, unbalancing them, and throwing them in a practical back-and-forth. This, I believe, is partly why I had developed the ability to respond in a sudden crisis. This experience made me strongly recognize the necessity of kumite in Aikido. I came to believe that the senses, reactions, and technical refinement cultivated through contact with a living person—qualities difficult to obtain through kata training alone—were crucial elements in making Aikido practical. I had never before felt so keenly the difference between intellectual understanding and the understanding gained from direct experience, and the importance of the latter.

My perception of atemi [striking] was also prompted to change by another experience. The punches and strikes I was taught were important, which I repeated daily, proved ineffective in a light sparring session with a friend who practiced Taekwondo. Perhaps because my strikes at the time were singular and had large preparatory movements, they were easily read by an opponent with nimble footwork. In fact, many of my strikes were dodged, and I, in turn, was kicked. I realized then that mere formal repetition is not enough to handle a real exchange of blows. I recognized the need for serious, practical striking practice. This, too, was a lesson from real experience that I could not have learned solely on the dojo mat.

In the Aikido world at the time, while the philosophy of being a "non-contentious martial art" was emphasized, there was also a view that "kumite is dangerous" or "difficult to do in the first place." I myself had an image of kumite as something extremely perilous that required a special resolve. However, when I actually participated in a sparring session, I realized it was not nearly as dangerous as I had imagined and could be conducted with safety in mind.

Translator's Note: While kumite carries the same risks as any other martial art or combat sport, it was not the excessively dangerous activity it was made out to be.

This, too, taught me that one cannot grasp the reality of a situation through preconceived notions or hearsay alone, and underscored the importance of one's own experience.

Furthermore, at the time, one would sometimes hear the idea that, "One should train Aikido through kata, and supplement it with kumite from other martial arts." The logic was that by applying sparring experience from other arts, Aikido's practicality would increase. For a time, I also had a certain understanding of this view. But even with my Judo experience, my Aikido kumite did not improve quickly. If the training systems are different, the skills that improve will also be different. Thinking about it calmly, the effectiveness of this approach is questionable. For example, what if a Judoka only did uchikomi [drilling] and, instead of randori, only practiced Sumo? Their Sumo might improve, but it's hard to believe their abilities for a Judo match would. The same can be said for Aikido. If you do not engage in kumite that is tailored to the characteristics of Aikido, it is unlikely to lead to an improvement in Aikido's applicability.

This kind of difference in perception can still be seen today. Despite the existence of specialized kumite designed to improve Aikido technique, there are opinions that recommend practicing under the rules of other martial arts, rules in which the use of Aikido techniques is only partially allowed. For example, consider practicing under the rules of a striking-based art like Kenpo or Karate, where Aikido techniques are partially permitted. The main focus of those rules is often on the exchange of strikes, not on Aikido itself. Within a ruleset designed to improve striking, Aikido techniques tend to become supplementary. Even if an Aikidoka who only knows kata were to train hard under those rules, their striking would be the main skill to improve, and it is hard to believe it would directly lead to an improvement in their Aikido. This is a natural outcome, as the primary purpose of those rules is striking improvement. The objectives and effects of specialized kumite and practice under such rules are different. This is similar to how, even if traditional Karate kumite includes foot sweeps, a Judoka who practices under traditional Karate rules instead of Judo randori is unlikely to see an improvement in their Judo throwing techniques.

What if that experience on the street, the sparring session with my friend, and the experience that changed my perception of kumite had never happened? I would probably have continued without question as a traditional Aikido instructor, focusing on kata and formal striking instruction. Or I might have gone in a different direction, such as studying dōka or pursuing "Ki," far removed from sparring.

Of course, I do not mean to say that studying the founder's poems has no value in exploring the cultural depth of Aikido. That is a meaningful pursuit in itself. On the other hand, from the practical standpoint of self-defense, these pursuits are of a different nature than the direct, contact-based training of kumite. It is appropriate to see them as different facets of the multifaceted martial art that is Aikido.

It is because of these real-life experiences, and the moments when my preconceptions were re-examined, that I was prompted to seek a new direction in kumite and practical striking training, which led to the establishment of my current teaching style. I have come to recognize anew the importance of experiencing things for oneself, and I have made this the foundation of my instruction. And I believe that to achieve the goal of self-defense, kumite training is one of the effective means, even in Aikido.

Our doors are open to those with no prior experience. There is no need to fear kumite excessively. When conducted with safety in mind, it can be a meaningful practice that leads to personal growth.

[A Martial Arts Exploration Record] A 22-Year-Old's Palm Strike: The Day an Aikido Body "Answered" in a Practical Tokyo Dojo

 

By Master Tenkei Fujisaki of Hatenkai Aikido

 

About the Author, Tenkei Fujisaki, and This Article

 

Author: Tenkei Fujisaki is an Aikido practitioner (martial artist) from Fukuoka Prefecture, Japan. He is the founder of the Aikido style "Aikido Hatenkai," where he serves as Soke (Head of the school) and Head Instructor (Hanshi 8th Dan). He has a distinguished competitive record, including three championships in the main tournament of the All-Japan Aikido Championships. This article is a collection of his valuable experiences and the insights he gained when, in his early twenties (around age 22-23) and before founding his own style, he joined a practical Chinese martial arts dojo in Tokyo in his personal quest for deeper martial knowledge. (His current physique is 180cm and 92kg, but he was about 10kg lighter at the time).

 

The Quest of Youth: A Challenge at a Practical Dojo

 

Was it a quest born of youth, or simply the work of overflowing energy? Around the age of twenty-two, when my days were spent immersed in Aikido training, I was driven by a bubbling-up interest in practical striking exchanges. I decided to knock on the door of a certain dojo to become a student. This Chinese martial arts dojo in Tokyo advertised itself as "practical" and, while its doors were open to all styles with a "welcome!" attitude, the training inside was bitingly serious.

 

The Dojo's Core Technique: The "Two-Handed Palm Strike Push" and its Friends

 

When I stepped into the dojo, it was filled with that unique "dojo air"—an atmosphere that can only be created by sweat, intensity, and serious training. Here, a form of sparring called Sanshou was actively practiced, but it was a little different from the general kickboxing of the time. What was most noteworthy was that it was done without protective gear—no headgear and with bare hands. Direct strikes to the face were, of course, allowed. However, the primary weapon for striking was not the fist, but the "palm," specifically the palm heel (shōtei). While the risk of injury is lower than with fists, it obviously still hurts if done with intent. This was likely their way of cultivating a razor-thin sense of real combat.

Among their technical systems, the one that stood out with a unique brilliance was the "two-handed palm strike push." This was a world apart from a mere "shoving match." One concentrates the full power of their body into both palms, captures the opponent's torso or chest, and literally "pushes them flying." To use a metaphor, it was like being hit by a small motorcycle... no, perhaps that's an exaggeration. But it was a technique that packed that much of an impact, and if you took it head-on, you would be broken down unless your center of gravity was exceptionally solid. It was truly the dojo's "signature dish."

 

A Curious Experience: A "Natural Vaccine" for Their Signature Move?

 

However, here is the strange thing. Despite this pushing technique reigning as the dojo's representative move, for some reason, it didn't work very well on me at the time. When I pondered why, I believe it was greatly influenced by the bodily senses I had cultivated through many years of Aikido and, before that, Judo—in other words, through grappling-based martial arts.

The ability to handle "the exchange of force from a state of contact" must have been unconsciously ingrained in my body, much like how a sumo wrestler absorbs the initial charge of a tachiai, or how a judoka manages the pressure of grip fighting. The moment I felt the pressure of my opponent thinking, "Here comes the push!" my body seemed to react on its own, smoothly dropping my center of gravity or shifting my feet to receive and redirect the force diagonally. It was a truly interesting personal discovery, as if all my Aikido training up to that point had become a "natural vaccine" against this dojo's finishing move.

 

Not Just the Push! A Wide Array of Techniques

 

Of course, the dojo's appeal was not limited to the pushing technique. For example, there was a sharp, singular, downward-striking palm heel that the head instructor described as "striking as if you're tearing apart a piece of mochi." (Translator's note: Mochi is a dense, sticky Japanese rice cake. Tearing it requires a sharp, heavy, downward pulling motion.) This, too, carried a solid weight behind it and possessed considerable destructive power if it accurately struck a vital point.

But please, don't misunderstand. This was by no means some hermit-like, mystical power. It was, for example, the same as a soul-filled reverse punch from a well-trained full-contact karateka. It was a purely physical, "effective" strike born from diligent training. In fact, I once took this palm strike to the chest from one of the senior instructors. It was a shock that resonated deep inside, and when I touched the area around my sternum later, there was an indescribable "gritty" sensation left behind. (Perhaps I had sustained a minor cartilage injury. The follies of youth.) Well, not wanting to be outdone, I gave one back in return, so I suppose we can call it a draw.

In addition to striking, there were also sticky, complex grappling techniques that started from a state of mutual arm contact, reminiscent of Tai Chi's Push Hands (tuishou). One had to sharpen their senses from the point of contact, read the flow of the opponent's power, and then receive, redirect, and use it to unbalance them. This, too, was a profound technical system that demanded advanced sensitivity and delicate control.

Furthermore, there was a full-contact karate black belt serving as an instructor at the dojo, and he was also strong (a different person from the one who landed the palm strike). However, to be honest, my personal impression was that the source of his strength was less from the Chinese martial arts techniques taught there, and more a result of the combination of his innately robust full-contact karate body, his toughness, and the thrilling experience of sparring with bare hands and face strikes at this dojo.

But even so, the technique that remains most seared into my memory is, after all, that two-handed palm strike push, filled with fighting spirit in a single blow.

 

A Cross-Style Encounter! A Fleeting Exchange with a Shorinji Kempo 3rd Dan

 

Now, for today's main dish. One day during sparring practice, the man standing before me was someone who, while studying Chinese martial arts at this dojo, also held the rank of 3rd Dan in the Japanese art of Shorinji Kempo. In other words, this had the makings of a real mixed-martial-arts battle, with the "DNA" of both Chinese and Japanese Budo. From his stance and the aura he projected, I could tell at a glance that he was a highly skilled practitioner.

The sparring began. The distance closed. A fleeting exchange. My opponent grabbed my left arm with his right hand in a reverse grip! In that instant, my body moved before I could think. There was no time to process. The "techniques" of Aikido, drilled into me for so many years, played back automatically.

Using the grabbed arm as a fulcrum, I applied the principle of leverage to his elbow joint—the form of sakate-dori nikyō, an Aikido technique. His arm bent into a "V" shape, the joint locked—and in that very second!

"Oh, standing joint locks are forbidden!"

The head instructor's warning echoed in my mind like a thunderclap. "No standing joint locks, okay!" Danger! I instantly released the technique and let go of the force. Even so, my opponent had completely lost his balance and collapsed to the floor, landing on one knee with a loud "BAM!"

But he was no slouch. A 3rd Dan in Shorinji Kempo is not just for show. From his low, collapsed posture, he now lunged at my feet, grabbing my ankle to try and pull me down! His plan was to take the fight to the ground.

Instantly, my body moved on its own again. This time, not to attack, but to defend. The "ukemi" [breakfall] that I had repeated thousands, tens of thousands of times in Aikido practice, came out on its own. Using the opponent's pulling force, I rolled forward in a circle. It was a forward rolling breakfall as smooth as if performed with a lifelong partner, elegantly neutralizing the attack. I might have been showing off a little, I admit, but it was a movement straight out of an old-school kung fu movie.

 

The Highlight Was the Sifu's "Face"!?

 

All of this happened in a matter of seconds. It was a breathless exchange. As I smoothly stood up from the roll and faced my opponent again, my gaze was, for some reason, drawn to the head instructor standing in the corner of the dojo.

And I saw it.

What was on the Sifu's face was... an expression of being utterly dumbfounded. His mouth was agape, his eyes were wide, and he was staring intently in our direction.

Was it exasperation at my near-use of a forbidden move (the standing joint lock)? Was it admiration for my unexpected body movement (the breakfall)? Or was it a mixture of both? I don't know his true feelings. But that moment—the look of shock on the Sifu's face, as if time had stood still—is what's seared into my memory as the most powerful "punchline" to that day's training.

 

Conclusion: Intersecting Principles, a Small Insight on Training Methods, and a Fond Memory

 

This series of events taught me, a mere 22-year-old upstart, a great many things. In the heart of a Chinese martial art that prided itself on being "practical," I unexpectedly realized that my Aikido body was "usable," and at the same time, I got to experience the tenacity of Shorinji Kempo. And above all, I was able to experience firsthand the kind of chemical reaction that occurs when different rules and different technical systems meet.

Overall, I think it was a good place to train, teaching techniques in stages from the basics and actively incorporating sparring.

However, as a personal opinion, I did have some thoughts on the format of bare-knuckle, no-headgear sparring. When striking to an unprotected face is allowed, both sides inevitably become more cautious, and as a result, a lot of time tends to be spent "staring each other down" or "feeling each other out." Of course, this is probably important for cultivating a real sense of combat. But from the perspective of honing one's striking "sense" and combinations, might it be more efficient to first create an environment where you can strike freely with safe protective gear, and then gradually remove the gear as you get used to it? That was a feeling I had. But this is, of course, just my personal impression from back then.

I also felt that how one applies the taught techniques in actual sparring—the "application" part—was largely left up to each individual's sense and experience. This might be a characteristic of a dojo with a free atmosphere, where people from various backgrounds gathered.

The "kotowari"—the underlying principles—of martial arts are truly diverse. No single style, no single technique is absolute. Each school has its own effective theories, a human body to wield them, and split-second judgments.

Even now, more than twenty years later, the memory of the Sifu's surprised face vividly brings back the depth, the fun, and the slight touch of humor in the martial arts, along with the memories of those intense and earnest training days of my youth.

The Soul of the Art, The Chaos of the Fight: The Path of Hatenkai Aikido — A Balance Between Refinement and Reality — By Tenkei Fujisaki Technical refinement.

This is the most fundamental and profound quest in Aikido, its unwavering core value. To elevate the precision of a technique to its absolute limit, to strip away all that is superfluous, and to embody movement that is one with universal principle (Ri).

This relentless pursuit is the very soul of Aikido as a martial art. At Hatenkai, we place the utmost importance on perfecting each individual technique, dedicating ourselves wholeheartedly to this discipline. However, when this refinement becomes too complete within its own closed system, it risks losing its effectiveness against different technical frameworks, raw physical power, or the unpredictable chaos of a real confrontation. This is what some might call the "Galapagos effect" of technique—a specialization so extreme that it becomes fragile outside its native environment. In the arena of actual combat, what is required is not only the perfection of a single form, but also a certain "breadth," a diversity of response, and the adaptability to face the unexpected.

A highly polished blade is a thing of beauty, yet there are times when it may be thwarted by a crude, heavy axe. The reality that a master of sublime skill can be challenged by an opponent of raw, untamed power speaks to this truth. Hatenkai Aikido is built upon clear philosophical and technical pillars: a focus on standing joint locks, an emphasis on the seamless connection and flow of techniques, a preference for safe and complete control over knockouts, and the strategic use of the Aikido shuto (hand-blade) as a striking weapon. These pillars define our school's identity and integrity. At the same time, our practitioners are a diverse assembly of individuals. Some excel at powerful throws, others at sharp, precise strikes.

As long as this diversity does not deviate from the core principles of Hatenkai, it is not only tolerated but encouraged. It is a vital element in cultivating our "adaptive capacity"—the very quality that allows us to respond flexibly to the chaotic and unrefined nature of a real fight. Yet, let it be understood: to be a member of Hatenkai is to carry a responsibility. It requires a profound understanding of and a sincere desire to master our core tenets—shoaku (掌握), the state of true command over the encounter, and the flowing transitions of our standing joint locks. It is upon this shared foundation that each individual's unique strengths can be honed into a formidable adaptive force. To preserve technical integrity while embracing a reality-tested flexibility. This is the path of Hatenkai Aikido, envisioned by its founder and carried on by its followers. It is the razor's edge we walk together. We believe that by continuing to seek this delicate balance—cherishing the core of technical refinement while integrating the diversity that fuels our adaptive strength—we will forge the future of Hatenkai Aikido. The Ten Precepts of Hatenkai Aikido

I. Forge the Technique. The path of Aikido is the pursuit of flawless precision.

II. Embody the Principle. Conquer not with strength, but with movement born of universal law.

III. Seize the Flow. Technique is born from the current; in the current, it finds life.

IV. Await the Myriad Changes. In daily practice, cultivate the mind that is ready for anything.

V. Command the Chaos. Possess the flexibility not only to create beauty, but to master violence.

VI. Unleash the Self. With confidence and creativity, let your unique talents flourish.

VII. Know the Core. Diversity must never stray from the unshakeable axis of our principles.

VIII. Inherit the Soul. Master the art of control and flow, the legacy of our founder.

IX. Transcend Together. In crossing hands with your brothers and sisters, polish your spirit as you polish your art.

X. Live in the Technique. Take pride in the Hatenkai path, and let the technique be your life's companion.

Aikido Hatenkai Core Concept: Regarding the 'State of Mastery' (Shōaku no Kyōchi)¹ - Zenith of Skill and Composure

 By Fujisaki Tenkei, Head Instructor, Aikido Hatenkai

Table of Contents

 Introduction: A New Guideline Presented by Hatenkai

Why is the 'State of Mastery' Necessary?: Establishing the "Backbone" of Hatenkai

What is the 'State of Mastery'?: Definition and Three Requirements

Attainment Levels of the 'State of Mastery': Step-by-Step Goal Setting

Specific Examples of the Strict State of Mastery (Instantaneous to within 10 seconds) (Case of Kotegaeshi²)

Examples Considered Included/Not Included in the State of Mastery

Why Pursue "Speed"?: Practical Reasons and Self-Growth

Core Technique 'Flowing Standing Joint Locks' (Ruten suru Tachi Kansetsu³): Practical Technique Responding to Change

Spirituality: The 'State of Mastery', 'Harmony' (Wagō⁴), and 'Masakatsu Agatsu Katsu hayahi⁵'

The Uniqueness of Hatenkai: Balancing Philosophy and Practical Effectiveness

Conclusion: The Evolution and Path of Aikido Presented by Hatenkai

Glossary

Introduction: A New Guideline Presented by Hatenkai

 

Aikido Hatenkai continues its daily quest, aiming for a fusion of practical combative strength and the profound philosophy of Aikido. We have now proposed the concept of the 'State of Mastery' (Shōaku no Kyōchi)¹ as a concrete guideline for our association and as the ultimate technical and spiritual goal.

This article will explain in detail the background behind advocating this 'State of Mastery', its specific content, and the path Hatenkai aims to follow.

 

Why is the 'State of Mastery' Necessary?: Establishing the "Backbone" of Hatenkai

 

Until now, Hatenkai has engaged in diverse training, ranging from traditional kata⁶ practice to various forms of kumite⁷ and match formats (such as Unified Aikido Rules, Aikido randori⁸ matches), handling strikes, combination techniques, and counters.

However, despite this rich training system, a unified, clear guideline regarding the ultimate level to aim for or the skills to be acquired was not necessarily presented.

It is in this context that the 'State of Mastery' (Shōaku no Kyōchi)¹ was proposed. This represents the ultimate state envisioned beyond the pursuit of deepening technique and spirituality within Hatenkai. Its purpose is to provide a consistent direction, essentially a 'backbone' running through the entire organization, to what was a diverse training system.

This concept is something I have deeply analyzed, systematized, and verbalized based on my own many years of practical experience in matches and sparring, and the high-level state that actually manifests during serious confrontations.

The word "state" (kyōchi) might sound abstract or unscientific, but this is not an unattainable idealism. We believe it can be achieved step-by-step through long and rigorous training. Precisely because the path is not easy and requires deep practice, we express it not merely as a "goal" but as an ultimate attainment point – a "state" (kyōchi).

 

What is the 'State of Mastery'?: Definition and Three Requirements

 Defining the 'State of Mastery'

 

The 'State of Mastery' (Shōaku no Kyōchi)¹ is a technical system that deeply integrates and coordinates three key elements to calmly and reliably control an opponent. It also represents a martial arts state of being accompanied by high spirituality.

Advanced Aiki Techniques: The core of Aikido, utilizing the opponent's power, moving with the flow, and controlling the center.

Refined Throwing Techniques: Effectively throwing an opponent whose balance has been broken by Aiki.

Effective Striking Techniques: Strikes used to manage an opponent's attacks, create openings, or assist in control with minimal force.

The most crucial requirement in executing these techniques is 'Consideration for the Opponent' (Aite e no Hairyo). What Hatenkai aims for is not mere victory or the opponent's destruction. It is to reliably control the opponent without causing unnecessary pain or serious injury, even in severe circumstances. This ethical consideration is an indispensable element of the 'State of Mastery', defined by concrete requirements like the time needed for control, the state to be achieved, and "Consideration for the Opponent."

 

Attainment Levels of the 'State of Mastery'

 

The 'State of Mastery' (Shōaku no Kyōchi)¹ can be understood in stages based on the level of achievement, a consideration designed to keep practitioners motivated by setting feasible goals.

Strict Definition of the State of Mastery:

Goal: Complete control from instantaneous up to within 10 seconds.

State: An extremely high level of technique and mental state where the opponent has no chance to resist, and the situation is instantly brought under control.

Standard State of Mastery:

Goal: Complete control within 10 to 30 seconds.

State: The opponent's resistance is quickly contained, leadership is swiftly seized, and control is achieved. (In my personal feeling, even 30 seconds can feel like "it took a bit long.")

Broad Definition of the State of Mastery:

Situation: Cases where the opponent is a highly skilled martial artist, potentially exceeding the times above.

State: The opponent's resistance is ultimately and completely neutralized and controlled in a meaningful way.

 

Specific Examples of the Strict State of Mastery (Instantaneous to within 10 seconds)

 

Here are several scenarios demonstrating the application of Kotegaeshi² within the "Strict" definition:

Against a one-two punch combination: Handle the punches and, within that flow, immediately transition to Kotegaeshi to control.

When grabbed: Disrupt the opponent's posture with a strike to their central axis and control with Kotegaeshi before they can recover.

Against a kick: Handle the kick, divert their attention with a shutō⁹ (hand-edge strike) to the face, exploit the opening, apply hiji shime¹⁰ (elbow control) → if the opponent resists by pulling their arm → control with Kotegaeshi.

Making the opponent block a strike: Have the opponent block a shutō to the face, exploit the opening created by their defense, break their balance with ikkyō osae¹¹ → control the broken posture with Kotegaeshi.

Against a gyaku zuki¹² (reverse punch): After handling the punch, stop their movement with effective consecutive strikes, see an opening, and control with Kotegaeshi.

From a gedan geri¹³ (low kick): Unbalance the opponent with a low kick, quickly step in, and control with Kotegaeshi.

A Note on the 'State of Mastery': Actions that inflict excessive injury or unnecessary pain deviate from the definition, especially the requirement of 'Consideration for the Opponent'.

 

Examples Included/Not Included in the State of Mastery

 

Cases Included: After disrupting the opponent's posture with an Aikido technique, using minimal and effective strikes (not causing excessive damage) intended to make them lose their fighting spirit, leading to swift control. The strikes function as the "finishing touch."

Cases Not Included: After an Aikido technique, applying excessive strikes that could cause serious injury (violates 'Consideration for the Opponent'). Also, cases where the Aikido element is insufficient and control is primarily attempted through the power of strikes (deviates from Aikido's philosophy).

 

Why Pursue "Speed"?: Practical Reasons and Self-Growth

 

Why is "speed" emphasized in the 'State of Mastery' (Shōaku no Kyōchi)¹, particularly at the "Strict" and "Standard" levels? There are two main reasons for this.

 

1. Practical Reasons: Risk Reduction and Safety Assurance

 

In realistic self-defense situations, the longer a confrontation lasts, the higher the unpredictable risks become (third-party intervention, weapon use, escalating injuries). Bringing a situation under control safely and reliably in the shortest possible time is crucial for the practicality and safety of the martial art.

 

2. Process of Self-Growth: Practicing *'Masakatsu Agatsu Katsu hayahi'*⁵

 

After ensuring practical effectiveness, further pursuing "speed" is an important process for polishing the mind and technique to a high level, fostering self-growth. This connects to the Aikido philosophy of 'Masakatsu Agatsu Katsu hayahi'.

Speed is proof of "Correct Movement" (Masakatsu): True speed in martial arts comes not from brute force, but from the pursuit of efficient, waste-free movement that aligns with the body's mechanics. Aiming for speed polishes the accuracy and rationality of one's technique.

Speed is training in "Self-Control" (Agatsu): Moving quickly yet accurately in high-pressure situations requires calmness, concentration, and unwavering decisiveness. This is the "state of controlling oneself" (Agatsu). The challenge of speed becomes practical training for mental strength.

Speed is approaching the "Ideal State" (Katsu hayahi): The ideal state is natural, fluid, and transcends conflict. Aiming to move "more efficiently, more effectively, more swiftly" is the path to this state.

Thus, the emphasis on "speed" in Hatenkai is not just for practical effectiveness but also as a means to train the mind (Agatsu), polish technique (Masakatsu), and grow towards a higher state (Katsu hayahi). Speed is an indicator that manifests from a highly polished mind and technique.

 

Core Technique: 'Flowing Standing Joint Locks'

 

The core technical system for achieving the 'State of Mastery' is 'Flowing Standing Joint Locks' (Ruten suru Tachi Kansetsu)³. This practical art gives form to the Aikido concept of **'Takemusu Aiki'**¹⁴ (the creative adaptability to generate infinite techniques).

Its greatest feature is its ability to respond instantly to an opponent's changing movements, linking multiple standing joint locks seamlessly like flowing water to break their balance and achieve control. It aims to respond flexibly without rigidly adhering to fixed kata. For example, when an opponent grabs your wrist, you can instantly adapt the technique to their elbow, and then to their shoulder, linking them according to their reaction. With proficiency, it becomes possible to link three, four, or even more techniques to effectively bring an opponent under control without giving them openings to counter. This unpredictable "flow" (ruten) is the key to advanced control.

 

Technical Integration: Forming Foundational Mastery

 

This stage is a crucial bridge, connecting individual techniques honed in 'Flowing Standing Joint Locks' to a more advanced 'State of Control.' We refine the ability to seamlessly link striking, throwing, and joint locks, and to adapt flexibly to changing situations. The focus is on cultivating the practical capacity to eliminate the "gaps" between techniques, allowing them to unfold as a single, continuous flow. This solidifies the technical foundation required for controlling an opponent.

 

Spirituality: 'State of Mastery', 'Harmony', and 'Masakatsu Agatsu Katsu hayahi'

 

The requirement of "Consideration for the Opponent" within the 'State of Mastery' signifies a spirituality that transcends mere technique. Hatenkai believes that this "reliable capability accompanied by consideration" truly embodies the Aikido ideal of **'Wagō' (Harmony)**⁴.

The attitude of not losing consideration for others, even in extreme situations, indicates high spirituality. It is not about overpowering an opponent by force, but preventing conflict beforehand or resolving it swiftly with minimal force. We believe true 'Wagō' emanates from within, backed by this capability. Solid capability and confidence generate the mental composure to avoid conflict.

As mentioned earlier, the pursuit of the 'State of Mastery', especially its "speed" and "accuracy," is the process of practicing the philosophy of 'Masakatsu Agatsu Katsu hayahi' (Overcome yourself, act correctly, and victory will come swiftly and naturally). Rigorous training aimed at speed polishes the mind (Agatsu), refines technique (Masakatsu), and is a rational path towards the ideal state (Katsu hayahi).

 

The Uniqueness of Hatenkai: Balancing Philosophy and Practical Effectiveness

 

While many Aikido schools emphasize spirituality or traditional kata, Hatenkai deeply respects Aikido's core philosophies (Takemusu Aiki, Wagō, Masakatsu Agatsu Katsu hayahi, etc.) while also thoroughly pursuing practical effectiveness. Its uniqueness lies in clearly presenting concrete goals (the 'State of Mastery'), technical systems ('Flowing Standing Joint Locks'), and venues for verification (kumite, matches).

This can be seen as Hatenkai Aikido's unique answer—the 'State of Mastery'¹—to the ideals pursued in other martial arts, such as *'Ichigeki Hissatsu'*¹⁵ (one strike, certain kill) or *'Jū yoku Gō o Seisu'*¹⁶ (softness overcomes hardness).

 

Conclusion: The Evolution and Path of Aikido Presented by Hatenkai

 

To develop Aikido's abstract philosophy of *'Takemusu Aiki'*¹⁴ into the concrete technique of 'Flowing Standing Joint Locks'³, and through refining it, aim for the technical and spiritual attainment point of the 'State of Mastery'¹. And beyond that, reach the ultimate ideal of 'Wagō'⁴. This is the training system of Aikido presented by Hatenkai, and it also encapsulates my personal view of martial arts.

Hatenkai's evolution is reflected in the changes to its practical rules. The transition from the 'Full Contact Aikido Rules' to the 'Unified Aikido Rules'¹⁷, which permitted face strikes with shutō, was an important step. The 'State of Mastery' proposed this time indicates that Hatenkai has entered a new stage of development, pursuing not only practical levels but also higher goals and philosophical aspects.

My wish is that we share this high goal of the 'State of Mastery', polish our mind, technique, and body through daily training, and grow together. I believe that beyond the daily training lies true 'Wagō', built upon inner fulfillment, and that this path leads to effective self-defense. I hope we can contribute together to the development of martial arts and the realization of a better society.

 

Glossary

 

State of Mastery (Shōaku no Kyōchi): (掌握の境地) The ultimate technical goal of Hatenkai. A martial art state that integrates advanced Aiki, throwing, and striking techniques, accompanied by consideration for the opponent, allowing for calm and reliable control.

Kotegaeshi: (小手返し) A fundamental Aikido wrist lock/throw technique.

Flowing Standing Joint Locks (Ruten suru Tachi Kansetsu): (流転する立ち関節) The core technical system for achieving the 'State of Mastery'. It embodies the Takemusu Aiki philosophy, involving the fluid linking of multiple standing joint locks.

Harmony (Wagō): (和合) An ideal spiritual state in Aikido of harmonizing with others and the universe. Hatenkai perceives true Wagō as possessing the capability, accompanied by consideration for the opponent, to prevent or swiftly resolve conflict.

Masakatsu Agatsu Katsu hayahi: (正勝吾勝勝速日) An important Aikido philosophy: correct victory (Masakatsu), victory over oneself (Agatsu), and swift victory (Katsu hayahi). Hatenkai interprets the pursuit of speed as a practical way to embody this ideal.

Kata: (型) Pre-arranged forms or patterns of movement.

Kumite: (組手) Sparring or partner practice.

Randori: (乱取り) Free-style practice.

Shutō: (手刀) Hand-edge strike.

Hiji shime: (肘締め) Elbow lock or control.

Ikkyō osae: (一教抑え) "First teaching" pin or control.

Gyaku zuki: (逆突き) Reverse punch.

Gedan geri: (下段蹴り) Low kick.

Takemusu Aiki: (武産合気) An Aikido philosophy emphasizing the spontaneous generation of martial techniques.

Ichigeki Hissatsu: (一撃必殺) "One strike, certain kill."

Jū yoku Gō o Seisu: (柔よく剛を制す) "Softness overcomes hardness."

Unified Aikido Rules: (ユニファイド合気道ルール) Adopted by Hatenkai from 2019, these rules permit techniques like shutō strikes to the face, aiming to deepen technical effectiveness.

Ganseki Otoshi: (岩石落とし) Literally "rock drop." A specific striking technique.

Ushiro kubi shime: (後ろ首締め) Rear neck choke or hold.

 

Part 1: Getting to Know Hatenkai Aikido Easily

 

For beginners and the general public. Starting with "What is Aikido?"

Q1. Isn't Aikido a martial art where you don't fight? So why do you have matches?A1. That's right, the ideal is to "resolve things without fighting." But sometimes, you have to stop someone. Matches aren't about becoming strong in a fight, but "practice in stopping someone's movement precisely without injuring them." It's training to develop power for when it's really needed.

Q2. The 'State of Mastery' (Shōaku no Kyōchi) sounds difficult...?A2. Simply put, it means "an amazing state where you completely understand the opponent's movements, use minimal force, don't hurt them, and have them perfectly under control." It's the goal we're aiming for.

Q3. Isn't just doing kata (forms) enough?A3. Kata are the important basics, like recipes in cooking. But just looking at recipes doesn't guarantee you can make delicious food. It's important to actually try cooking (matches and practice) to see if it works. Both are necessary.

Q4. Moving quickly doesn't seem very Aikido-like?A4. It's not just about being fast. It's about being calm in your mind and having no wasted movement, so you naturally end up moving quickly. Because there's no hesitation, you can move smoothly.

Q5. So, what is Hatenkai ultimately aiming for?A5. While cherishing the good parts of traditional Aikido, it's about "acquiring the ability to smartly resolve situations when you're in trouble, without hurting yourself or the opponent!" We're aiming for a martial art that is both strong and kind.

 

Part 2: For Those Who Want to Know More Deeply

 

Gentle explanations based on reasoning about Aikido philosophy and differences from other styles.

Q6. How is it different from other Aikido styles?A6. Other styles are wonderful too, but Hatenkai's style is "not relying solely on kata, but actually moving and verifying." We aim for "Aikido that can really be used" by confirming the effectiveness of techniques through matches and partner practice.

Q7. Is it really possible to "stop someone without injuring them"?A7. It's not easy, but we practice to become able to do it. The key is not brute force, but the ingenuity to "read the opponent's movement ahead and stop them with minimal force."

Q8. How do you acquire the 'State of Mastery'?A8. First, by carefully observing the opponent and learning how to break their balance (kuzushi) and manage distance (maai). Then, by internalizing the flow of joint locks and balance-breaking. Finally, by also training your sensitivity to "presence" (kehai) and "breath timing" (kokyū), you can gradually get closer.

Q9. You say "speed" is important, but is that the essence of Aikido?A9. The speed in Aikido isn't for competition, but "speed that comes from efficiency." When your mind and body are aligned, your movements naturally become refined and faster, so it doesn't contradict the essence.

Q10. Are "matches" and "striking practice" necessary in Aikido?A10. To know "how to respond to an opponent who is actually moving," they are very important. While acquiring practical effectiveness, they are intended more as a means "to apply techniques better" rather than "competing for wins and losses."

 

Part 3: Thinking Aikido – Bridging Philosophy and Practice

 

For those considering the future of Aikido, connecting mind, technique, and body.

Q11. Isn't there a contradiction between 'Wagō' (Harmony) and "controlling power"?A11. Wagō means "creating harmony without forced conflict." The ability to control is one means to achieve that. If you think of it as "a technique to quickly end a situation to prevent useless violence," it can be compatible with Wagō.

Q12. Should Aikido become competitive?A12. Hatenkai believes that "a place for technical verification and experiencing pressure" is necessary. However, we emphasize matches not as prioritizing winning or losing, but as "a place to test and mutually improve."

Q13. Is it really useful in a real fight?A13. To be immediately useful, we incorporate practice for dealing with multiple opponents and responding to strikes. However, we equally value the mental preparedness to avoid trouble in the first place.

Q14. Isn't the 'State of Mastery' just an idealism?A14. Even if complete attainment is difficult, "aiming" for it allows for significant growth in both technique and spirit. The attitude of "approaching the ideal" while responding to real challenges is the essence of martial arts training (shugyō).

Q15. How does Hatenkai balance "strength" and "kindness"?A15. Strength is the "power to protect," and kindness is the "heart not to injure." By acquiring not the power to defeat an opponent, but the "power to manage without having to defeat them," achieving both becomes possible.

 

Part 4: Deeper Explanation – The State of Mastery and its Martial Philosophy

 

Q1. Is the 'State of Mastery' merely a control technique?A1. No, it fundamentally differs from control by force. It is an ideal state of instantaneously grasping the opponent's movements, intentions, and reactions, and responding naturally without waste, thereby controlling them without relying on strength or speed and without causing harm. It is the pinnacle of technique, connected to mental calmness and ethics.

Q2. Doesn't this contradict the traditional Aikido emphasis on 'Wagō' (Harmony)?A2. It does not. The 'State of Mastery' is an attempt to embody the philosophy of Wagō as realistic technique. Wagō is not just avoiding conflict, but also receiving the opponent's force without resistance and resolving the situation without collision.

Q3. Then why does Hatenkai emphasize matches and verification?A3. Merely talking about ideals does not cultivate the power to respond to reality. Match-format practice is not for competing over wins and losses, but a place for self-verification: "How calmly, efficiently, and non-destructively can I control the situation?"

Q4. Is emphasizing "speed" correct from an Aikido perspective?A4. The speed in Aikido is not the "speed of haste," but the "speed of non-hesitation." In the 'State of Mastery', because one moves by reading the opponent's intention, actions that anticipate them naturally become fast. This speed connects to the concept of 'Katsu hayahi' (swift victory), representing speed that possesses deep spirituality.

Q5. Is Hatenkai's approach a denial of traditional Aikido?A5. It is not a denial. It is a reinterpretation seeking to understand traditional philosophies more deeply and apply them in a modern environment. Hatenkai respects the core of traditional Aikido while searching for a path that serves as a "bridge" between technique and ethics, ideals and reality.

 

Part 5: For You, Taking the First Step

 

Q1. I want to try Aikido, but I'm worried if I can do it.A1. It's okay. Aikido is a path to face yourself and move with a calm mind. A major appeal is that you can learn at your own pace, regardless of age or physical fitness.

Q2. What kind of atmosphere does the Hatenkai dojo have?A2. Hatenkai is a dojo aiming for "strong and kind Aikido." We practice techniques diligently but cherish an environment where you can improve in an atmosphere where "it's safe to fail."

Q3. What kind of person is suited for Aikido?A3. At first glance, one might think "people good at sports," but actually, "people who can listen calmly" and "people who can persevere steadily" are suited for Aikido. Anyone with respect for themselves and others is very welcome.

Q4. Is it okay if I'm not confident in my physical strength?A4. No problem. In Aikido, we value "movement without straining." Techniques are decided not by strength, but by body usage, balance, and breath (kokyū), so relying less on physical strength brings you closer to Aikido-like movement.

Q5. What kind of future awaits?A5. Through Aikido, you will gain confidence in your mind and body. Becoming able to act calmly and be considerate of others is a power that is very useful in daily life. Aikido training is a journey of self-cultivation. Won't you join us in starting this walk together?

 

Headquarters　Phone 050-3569－1192

hatenkaiaikido@yahoo.co.jp 
↑Japanese language only

Yokohama Midori Dojo (Nakayama)
Email: Hatenkai_Midori@outlook.com
Phone: 050-5539-2157 (Contact: Tamura) – English speaker available

For assistance in English, please contact Shihan-dai Tamura at our Midori branch. Please note that our headquarters provides support in Japanese only.