Headquarters　Phone 050-3569－1192
Phone 045－834-7566
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
Phone 045－834-7566
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

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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 (Membership/Trial Inquiries): 045-834-7566
Phone (General Line): 050-3569-1192
Japanese language only

For membership or trial class inquiries, please contact us via email or by calling 045-834-7566. 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.

 

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

 ~Through Randori with 40 Practitioners of Traditional Aikido~
"In this context, randori refers to serious, non-striking grappling sparring that is limited to the use of Aikido techniques."


A Note to the Reader on Context

To fully understand the context of the experiences shared in this article, I believe it is necessary to clarify the significant disparity in physique and experience that often existed between myself and the practitioners I faced.

For reference, my background includes: a physique of 180cm(5'11") and 92kg(203 lbs); a competitive record with three Aikido championship titles, a runner-up finish, and an excellence award; national-level Karate competition experience; and dan ranks in not only practical and traditional Aikido, but also Karate, Judo, and Koryu Jujutsu.

This background places a significant ethical responsibility on me during any form of sparring. The reality is, if I were to engage without a high degree of control against an opponent with no experience in absorbing full-contact strikes, the risk of causing serious injury—even hospitalization—is undeniable.

Therefore, the act of "holding back" (kagen) discussed in the following account should be understood not as a lack of seriousness, but as a non-negotiable requirement for ensuring safety and conducting ethical training. It is the necessary prerequisite for any productive exchange.




The path of practical Aikido that I pursue has been profoundly shaped by my experiences in matches and kumite (randori). Among these were serious randori sessions with nearly 40 practitioners of traditional Aikido.

In this article, I would like to speak about the realities that came into view through these valuable experiences, what I learned from them, and how I apply those lessons to my own training and instruction.

 

Profile: Tenkei Fujisaki

 

An Aikido practitioner (martial artist) from Fukuoka Prefecture. Founder, Soke (Head of Family), and Head Instructor of the Aikido school "Aikido Hatenkai." He holds the rank of Hanshi 8th Dan in Hatenkai.

Major Accomplishments:

Aikido Championship Main Tournament: 3-time Champion, 1-time Runner-up, 1 Excellence Award

A total of 18 dan ranks across various martial arts and combat sports.

Physique: 180cm (5'11"), 92kg (203 lbs)

Epithet: Bestowed the name "Shingeki no Aiki" (The Advancing Aiki) by Mr. Hiroki Fukuyama, a professional MMA fighter and Karate-do Goju-kai Kata World Champion.

 

The Practice of a Martial Inquiry: My Randori Experience with Traditional Aikido Practitioners

 

On my path to creating a practical form of Aikido, I have accumulated a wide range of experiences. In particular, the practical randori sessions with practitioners of traditional Aikido were precious opportunities. Over a period of about 15 years, from the age of 18 to 33, I had the chance to face between 30 and 40 individuals head-on.

To be perfectly honest, I do not remember the details of every single one of those encounters. This is because my training regimen at the time was incredibly dense; I would train twice a day on weekdays (including instruction) and three times a day on weekends, and it was routine to engage in kumite within the dojo on a daily basis. Because sparring was not a special event but was integrated as "part of my daily training," I do not vividly recall each session, except for those with particularly memorable individuals.

However, when viewed as the level of practical training I was seeking, these experiences with practitioners from other, traditional Aikido schools were not always ones from which I could gain sufficient learning. This was often due to a significant disparity in skill level between my opponent and myself, which necessitated that I moderate the power and speed of my techniques out of consideration for safety and the quality of the training.

Of course, within my own organization, I always had high-level training partners who trained diligently every day, and I learned a great deal from sparring with them. What I am describing here is merely a tendency I observed in the majority of cases during randori with outside practitioners of traditional Aikido.

These opponents 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), though most were between 1st and 3rd dan.

 

Why Were the Rules Primarily Non-Striking?

 

These randori sessions were conducted mainly under non-striking rules to ensure mutual safety and to allow us to focus on the exploration of Aikido's intrinsic techniques. While I believe striking is an indispensable element of practical Aikido, I judged that the striking proficiency of the traditional Aikido practitioners who kindly faced me was not at a level where safety could be guaranteed in a realistic exchange. It would have been dangerous to force the inclusion of striking, so we opted against it. There was also the intention to avoid shifting the focus away from the pure technical exchange of Aikido techniques.

 

The Realities Observed Through Randori

 

Through sparring with many individuals, I observed several common tendencies.

 

1. Hesitation in a Practical Format

 

It appeared that many practitioners lacked sufficient familiarity or experience with the practical format of kumite (randori). Once the randori began, they would often show hesitation in a realistic situation, leading to common tendencies such as:

Their movements becoming stiff.

Continuously retreating to maintain a safe distance.

Furthermore, upon contact, many would react not with movements designed to unbalance an opponent (kuzushi) but rather by pulling their hips back and trying to bat away my hands or push back forcefully.

I sometimes hear the argument that "matches or randori are disadvantageous because of the rules," but in my experience, I was struck by the reality that, before rules even become a factor, there is a vast difference in individual experience with practical exchanges. In many cases, it was not the rules that were the issue, but the ability to respond to a realistic situation. The hesitation, stiffening of movement, and constant retreat occurred before the rules even came into play. The rules for Aikido randori permit the use of most fundamental Aikido techniques; the problem lay not in the rules, but in the ability to adapt to a practical context.

 

2. Different Reactions Based on Temperament

 

The reactions stemming from this hesitation in a practical format also varied depending on the opponent's temperament.

The Majority (60-70%): Defensive reactions, such as freezing up or constant retreat.

A Minority of Strong-Willed Individuals: They found it difficult to move fluidly or combine multiple techniques in a practical setting. They tended to relentlessly repeat a specific basic technique they were accustomed to from practice (such as Ikkyo-omote or Shihonage), regardless of the situation.

 

3. The Gap Between Practical Experience and Confidence

 

What I found interesting was that, contrary to this gap in practical experience, many of these individuals possessed a strong confidence in the practical effectiveness of their Aikido. It was not uncommon for practitioners with almost no sparring experience to strongly request lengthy randori sessions, such as "I want to go for an hour," or "I want the entire practice to be sparring."

Frankly, randori and kumite are extremely physically demanding. Even for me, a continuous hour (albeit with intervals) is a considerable strain. It felt as though there was a disconnect between their perception of the physical rigor of practical sparring and the reality.

For example, there was an individual who requested a long sparring session. We began with a trial 3-minute randori. After about one minute, he began to show clear signs of fatigue, and by the two-minute mark, he appeared quite exhausted. When I checked if he wished to continue, he replied, "That's enough," and the session was stopped at his own discretion. He lacked the stamina to last even the time it takes to make a cup of instant noodles, let alone an hour.

I witnessed firsthand many cases like this, where there was a significant gap between "perception" and "reality" for those with little sparring experience.

 

4. An Inability to Accept the Outcome

 

There were also some individuals who, after a randori session where I had held back considerably (though I did, of course, successfully apply techniques a few times), would make comments to the effect of, "That's not Aikido, that's just brute force." The fact that the person on the receiving end of a technique in a practical exchange would deny the technique—especially when they themselves had been unable to apply a single technique—gave me much to reflect on regarding the proper attitude for learning in Budo. Conversely, individuals who I judged to be well-trained and thought, "I can go harder with this person," tended to be the ones who would frankly share their thoughts on the training afterward.

 

5. Those Who Gained Insight Through Practical Experience

 

Among them were some who, through the randori experience, literally felt the gap between their perceptions and reality. For example, there was a case where an individual who had been rather arrogantly and verbally asserting his skills before the randori suddenly adopted a very polite demeanor afterward, addressing me with great formality as "Soke" (Founder/Head of Family).

I am not normally called "Soke" by my own students in such a grand manner, so this change in attitude was very striking. One can infer what became of his initial fighting spirit and his request for a long randori session from the subsequent content of the practice and the change in circumstances.

 

6. A Particularly Memorable Participant: The Importance of Rule Adherence and Attitude

 

There is one incident with a participant that remains particularly vivid in my memory. A man in his 50s came for a trial session. He held a 3rd dan in an Aikido organization and also had experience in traditional Karate. He strongly requested to engage in kumite with significant striking (the rules at the time were Full-Contact Aikido Rules, which did not permit knife-hand strikes to the face).

However, there was a large size disparity between us (I was about 10 cm taller and 30 kg heavier), and I judged that engaging in striking would be dangerous. We decided to conduct the randori without strikes. As he was a high-ranking practitioner from another school, I treated him with courtesy, but unfortunately, his attitude was not very commendable. Therefore, before we began, I took the precaution of explaining the rules again in front of all participants.

Once the randori started, it was clear there was a skill gap, and I felt I needed to be careful and hold back to avoid injuring him. While holding back, I successfully applied techniques several times. In the middle of this, despite strikes being forbidden, my opponent kicked me in the groin. However, based on his prior attitude, I had anticipated that he might resort to such an action, so I calmly parried it, dealt with the situation, and pointed out, "Strikes are forbidden."

After the randori, the man started complaining, "My wrist hurts. These rules are bad." I had expected he would voice some dissatisfaction, so I asked him, "I explained the rules in front of everyone beforehand, didn't I? If you had an issue with the rules, why didn't you say so before we started?" He fell silent. I continued, "Did you not realize I was holding back? If we had been striking, and I hadn't held back and gone all out, you could have been seriously injured."

To begin with, the very idea that he could win in a striking match—when it was his first time in Aikido kumite, he was nearly 20 years older, there was a 30kg weight difference, and he lacked full-contact striking experience (though of course, there are excellent practitioners in traditional Karate)—suggests that his perception of reality was perhaps a bit detached. My points seemed to finally make him understand the situation.

Finally, though he clearly appeared to be in his 50s, he claimed, "Actually, I'm in my 70s." Perhaps he wanted to be treated with respect due to his age. From my perspective, I had, in most cases, accepted participants for free, dedicated my time, and provided instruction, only to be met with an arrogant attitude and, ultimately, complaints. Frankly, it was a very perplexing situation.

Even more regrettably, one of our instructors who witnessed this exchange felt he could not tolerate dealing with individuals with such an attitude and ended up leaving the association. It was an incident that made me painfully aware of the difficulty of dealing with people who make unreasonable demands. Honestly, it made me question to what extent I should show consideration (i.e., hold back) for someone with that kind of attitude, but as an instructor, I could not cause an injury.

Partly due to experiences like this, in recent years, our association has, in consideration of safety and the impact on our instructional system, made it a principle that kumite (randori) style training is only conducted after one has officially joined.

 

Dan Rank and Practical Strength: An Elusive Correlation

 

Of course, not all practitioners of traditional Aikido lacked practical experience. Some had backgrounds in other martial arts or had undergone rigorous training and possessed a respectable level of skill in a practical randori format. I recall two such individuals in particular.

One man was a hobbyist bodybuilder and had the physique and corresponding strength that came with it. He held a 2nd dan in another school, and after our randori, he said, "I never thought there was someone this strong in Aikido." (This was at an exchange in Aoba Ward, Yokohama).

The other was not only a Karate practitioner but also someone who seemed to have been through experiences that could be described as true pandemonium, going beyond formal training. His practical courage and adaptability were evident in our randori. He held a kyu rank, but his ability to respond in a realistic situation was extremely high. (This was at an exchange in Nakanobu, Shinagawa Ward).

Through these repeated randori sessions, there is one observation that left a particularly strong impression on me and became crucial in forming my own view of Aikido. It is the reality that in traditional Aikido, there was almost no clear correlation between dan rank (from 1st to 5th dan) and strength in a practical format.

While there were high-ranking practitioners who were hesitant due to a lack of practical experience, there were also individuals, regardless of rank, whose practical strength was a direct result of physical conditioning like bodybuilding, a mental toughness forged through harrowing experiences, and practical training that went beyond formal practice.

However, while elements like mental fortitude and physical toughness are important, I feel they alone are not sufficient for handling the complex situations that arise in a practical format or for applying high-level Aikido techniques. This is because practical matches require a comprehensive ability to respond, which includes sparring technique.

 

My Own "Epiphany": The Reality That Kata Alone is Not Enough

 

The reason I came to feel, in my very bones, the importance of "practical Aikido" is deeply connected to my own past. When I was practicing traditional Aikido for about 10 years, I was firmly convinced that kata practice was the source of strength and that practical kumite was a heretical and unnecessary pursuit.

Around that time, I heard a shihan who taught a practical style say, "You can't win in a real fight with just kata. If you entered a match, you'd lose immediately." I remember feeling a fierce opposition to his words. However, after my own randori experiences, especially with many practitioners of traditional Aikido, I came to witness a reality that forced me to admit that the words of that shihan, which once angered me, were the undeniable truth.

In truth, I had secretly held out hope that there might be an Aikido practitioner who could fight effectively in a real situation with only traditional kata training. But unfortunately, among the nearly 40 traditional Aikido dan-holders with whom I had serious randori experience, there was no one who could meet that expectation.

While I felt anew the absolute necessity of practical kumite, as someone who loves the martial art of Aikido itself, it is also true that I felt a touch of sadness at this reality. However, as a martial artist and as an instructor, I cannot turn my back on reality.

 

What Practical Experience Teaches

 

Through this series of experiences, I was once again made keenly aware of how important the practical training format I pursue is, and that, unfortunately, traditional training alone may have certain limitations in the acquisition and verification of practical techniques.

A noteworthy point about my personal practical experience is that, with a few exceptions during my developmental years, I never conceded a point in a match against an opponent from another school. Even in the randori sessions with the two highly experienced and physically capable individuals mentioned earlier, I did not have a point scored against me. While it sometimes took slightly longer than usual to secure a technique, I was ultimately able to successfully apply techniques several times.

However, there are exceptions. One I remember particularly well was when I was around 20, and I faced a national champion from another style. The opponent's favored knife-hand and wrap-around throw were effective, and under their rules—which forbade my specialty of standing joint locks and strikes (punches/kicks)—I conceded a point from a knife-hand strike. Although I was not thrown, it was a match that made me recognize that, depending on the rules and the opponent's specialties, difficult situations can arise.

The number of 30 or 40 people is a cumulative total over about 15 years. The goal was never to rack up numbers, but rather to cherish each encounter and gain as much learning as possible from it. Sometimes as an inter-style match to affirm the positions of traditional and practical Aikido, other times as a serious venue for traditional practitioners to test their skills, these randori sessions have shaped my Aikido.

 

One Unforgettable Randori Experience

 

There was one randori experience where, more than the content itself, I felt intense pressure from the circumstances. It was when I was 19 or 20, still on my path to mastering Aikido. A young dan-ranked practitioner from another school came for a trial session at the dojo of the innovative Aikido master I was studying under at the time (I recall it being at a community center deep in Takao).

This visitor was repeatedly asking my great master some very disrespectful questions. As I was thinking to myself, "Isn't this incredibly rude to Shihan?" my master, apparently unable to contain his anger, said one word to me: "Fujisaki, kumite." I replied, "Osu." Although my master sometimes used the word "kumite" to mean a practical fight with striking, in this case, out of consideration for the visitor's safety, I told the opponent we would do randori without strikes, and he agreed.

Having been directly ordered by my master to do kumite, I could not afford to lose. I could not bring shame upon my master. I felt that this was not just my own problem, but concerned the honor of the school I belonged to, and indeed, of practical Aikido as a whole. I felt immense pressure.

Although I was not yet that strong as a martial artist, I faced the randori with desperation. Afterward, I felt I hadn't quite managed to control my opponent to the extent my master would have wanted, and I was a bit anxious about my performance. However, when I checked with a senior student later, he said, "Fujisaki, you were overwhelming him," and I was relieved to know that I had met my master's expectations.

This experience became a catalyst for me to become conscious not only of practical technique but also of other aspects of being a martial artist, such as mental strength and loyalty to one's teacher.

And not every Aikido practitioner from another school that I have ever met had issues with practical application. In particular, among Aikido practitioners from other organizations who regularly compete in matches, there were individuals with excellent skills. Although the rules were different, they possessed practical tai-sabaki, powerful throws, sharp knife-hand strikes leading into wrap-around throws, and outstanding standing joint locks. While I have pride in my own style, my respect for these excellent martial artists from other schools is boundless.

 

Towards the Guiding Philosophy of Hatenkai Aikido

 

The insights gained from these experiences have culminated in the guiding philosophy of Aikido Hatenkai, particularly our training system that treats kata practice and kumite (randori) as two wheels of the same cart, and our unique "Unified Aikido Rules." The Unified Aikido Rules are a revision of the former Full-Contact Aikido Rules, adapted to be more practical, most notably by making knife-hand attacks to the face valid techniques to simulate more realistic situations. With all due humility, I believe this ruleset has the potential to elevate the practical effectiveness of Aikido to a new level.

At Aikido Hatenkai, based on these principles, we emphasize practicing kata and kumite (randori) in parallel to effectively acquire practical Aikido techniques. We value a well-calibrated harmony between "tradition" and "innovation," and during kata practice, we place special emphasis on "posture" and "tai-sabaki."

 

In Closing

 

My experiences with kumite and randori are an irreplaceable asset for me, and for Aikido Hatenkai, in our pursuit of practical Aikido. I will continue to apply the harsh yet valuable lessons learned from these experiences to my daily instruction, aiming to foster an Aikido that is effective in the real world and to develop 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.

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.

 

A Note on Translation

 

"Isn't there a difference in nuance between '掌握の境地' (Shōaku no Kyōchi)?"

The accurate translation for '掌握の境地' is 'Zenith of Skill and Composure'. Please consider this to be the correct translation.

 

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
Phone 045－834-7566
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.