the right victory is victory over oneself

Introduction
The dojos of the Nakayamakai exist to pass on the tradition of Nakayamakai KoAikido (also known as Nakayamakai Kokyuho Aikido). KoAikido means "the Healthful or Peaceful or 'Shalom' Way of Spiritual Harmony", while Kokyuho refers to the spiritual respiration which is at the root of all techniques and is reputed to aid in maintaining youth and vigour. This is a tradition of bugei ( "martial Art", for lack of a more complete translation), a non-competative, non-combative, martial Way (Budo) approched in a classical manner. It may be thought of as a semi-classical Budo [hankobudo] and the continuation of the work of Ueshiba Morihei, 14 Dec 1883 - 26 Apr 1969AD, also known as O-sensei. O-Sensei founded Aikido in c1942 but was a confluence of many streams of older Japanese martial Ways and arts.

History
    Some say one stream may be traced to Prince Sadazumi Teijun, son of the Emperor Seiwa (850-880 AD) who passed his teachings on through the Minamoto family. Yoshimitsu Shinra Saburo is said to have enriched the methods of trans-mitted them to the Takeda clan of Aizu. Takeda Sokaku of Daito-ryu was the major teacher of O-Sensei. Another important stream is that of the Koryu, classical warrior schools centered on the sword [katana], which have been so central to Japanese culture and history: Muso, Itto, Nen, Kage and Shinkage (especially Yagyu), Kashima, Katori, etc. A third tributary is the Spearwork of the Hozoin monks. A fouth, the jujutsu of the Kito ryu, Tenjin Shin'yo ryu and Goto-ha Yagyu Shingan ryu. A fifth current is Kodokan Judo;  a sxth, the teachings of the yamabushi mystics. Further suggested fonts include his swordsman friends Nakayama Hakudo and Sugino Yoshio, a possible family tradition of Budo (Aioi ryu?), and what Ueshiba called "Tenshin", Divine inspiration, perhaps the strongest influence of all. O-Sensei claimed that his Aikido was very ancient and brand new.
    During his lifetime O-Sensei moved constantly towards more nad more gentleness, harmony, and spiritual and technical power. One of O-Sensei's greatest students was Shioda Gozo, also called Kancho-sensei, founder of Yoshinkan Aikido and of the world-wide Yoshinkai. Kancho-sensei was a major teacher of Kimeda Takeshi shihan, the first person to teach Aikido in Canada.  Douglas Skoyles, after years in other martial arts and Ways, was privileged to sutdy under Kimeda sensei beginning in 1966. The Four Points of Tonei Koichi and of the Ki no Kenkyukai are fundamental to the Nakayamakai. The teaching methods of Mochizuki Minoru founder of Yoseikan Budo have also been a part of our formation. The example, support and teaching about Ki and healing of the late Nakayama Goichi Okina richly nourishes our methods. It is after Nakayama sensei that we are named. He adopted Father Skoyles in the Nakayama clan in 1988 as son and servant" of the family.
    Many arts, Ways, and associations have grown from O-Sensei's work including the Aikikai (by far the largest organization), Keijutsukai, Ki no Kenkyu Kai (Shinshin Toitsu Aikido), Korinkai, Manseikan, Nihon Aikido Kyokai (Shodokan, Tomiki Aikido), Nihon Goshin Aikido, Otsuki ryu, Seidokan, Shindo Iten ryu, Shin'ei Taido, Shin Riaku Heiho, Tendokai, Yosoikan, Yoshinkai and many independant associations such as that of the estimable David Lynch of New Zealand, our own fellowship, and others.

The Principles
    The Nakayamakai is distinguished by the following Ten Principles:
1. The root of all Aikido is swordwork 
2. The Four Points: extend Ki; weight underside; keep One Point; relax dynamically
3. The priority of Ki over muscle, of kokyu ryoku, and "no more than four ounces" (a symbolic number) of force may be used
4. No fees may be charged, though contributions to defray expenses such as rent may be suggested; instructors may never under any circumstances make their living from teaching this Way (We have no professional instructors)
5. No signs of rank may be employed (Our only recognition or promotion is by a series of licences [menkyo])
6. No permanent dame may be done although momentary pain may occur, since shite is responsible for for uke's well being, no uncontrolled projections are permitted
7.Fighting inside or outside the dojo is strictly forbidden
8. We do not criticize other traditions
9. Anger has no place at all in our life ("The angry swordsman is the dead swordsman")
10. The goal is Aikisho (Aiki victory") which is Masakatsu Agatsu ("the right victory is victory over oneself"). This may also be thought of as shukai, "personal reformation". The method is kirihaku "pruning ones own soul" by the austere discipline [shugyo] of practice.

The following technical points distinguish dojos of the Nakayamakai: 1) the short form of the iai kata as transmitted; 2) the nine movement jo kata; 3) the five awase (kumitachi); 4) 7/8 of a circle as happo fifth movement; 5) iai goshi as the official ending of each iai waza; 6) the avoidance of modern chiburi. sword andles, grips and footwork; 7) the kihon dosa practiced through as kata, the second tai no henko involving a 180 degree turn.

The Arts
    Nakayamakai KoAikido consists of three major arts: kenho (also called kenjutsu), the use of the Japanese sword; joho (jojoutsu), the four foot stick; and taiho (taijutsu), empty hand work. The use of other weapons (naginata, yari, shoto, tanto, rokushakubo, hanbo, yawarajo etc.) is subsumed under each of these categories. The primary modes of learning are 1) kata , the pre-arranged forms, and 2) interactive practice of techniques with a partner (sotai renshu).
    Our Kenho consists of suburi (practice cuts), Kumitachi (paired forms), iai (sword drawing, cutting and return, never referred to in our tradition ad iaido), and practice against armed and unarmed partners.  Our joho includes five kata, kumijo and paired practice as above. Our taiho comprises nage-waza (projections); oase-waza (immobilizations); taoshi-waza (body dropping techniques0; kansetsu-waza (joint locking techniques); and shinkei chusu kogeki (stimulation of nerve centres).

The Kata
    The following seitegigata (established forms) both major and minor, are to be learned and mastered by a lifetime of practice.
1. lai kata 
2. 5 kumitachi (awase )
3. 5 kumitachi (awase) kara iai renshu 
4. Ki musubi no tachi 
5. Happo giri 
6. 31 no jo 
7. 9 no jo 
8. 22 no jo Koho 
9. 13 no jo
10. 22 no jo Shinpo 
11. 5 kumijo 
12. 5 kumijo kara tndoku renshu
13. Dojo misogi 
14. Kihon dosa tandoku renshu
15. 3 Kokyuho undo: Ten, Tenchi, Chi 

The Purpose
    Our aim is to eliminate the flaws in one's own character by rigirous practice of the arts of the Way. Our goal is Aikisho described by O-Sensei as Matsa Katsu Agatsu, that is "the right victory is victory over oneself".  Our goal is certainly not "self defence", though it is a by-product of practice. The method is kirahaku, pruning one's own soul. We aim to become the kind of people to whom and in whose vicinity violence never happens. O-Sensei believed Aiki could contribute to the creation of a peaceful society and world.
Our injury rate in low compared to others Ways because of our care for the welfare of all, but mistakes can cause damage. Each member works to his or her own level, unconcerned with the opinions, progress or accomplishments (or lack thereof) of others. There are no barriers of age, sex, religion, politics, wealth, or even physical health. All who wish to practice with us are welcome after signing a legal release form. After a time the student may sign a seigan [petition] in place of the keppan [blood oath] of the koryu, subscribing to the Principles and thus become a member of the Nakayamakai.
    Ueshiba's Way led him from the Omoto-kyo Shinto sect which had formed much of his life towards the fulness of the Christian Faith and the true love of God for all his creatures found in Jesus Christ, driven by his radical commitment to ethical living. Near the end of his life, O-Sensei wished to change the name of Aikido from Aikido to Aikido, meaning "The Way of Spiritual Love". He believed that "the heart of Budo is the love of the Creator God for all His creation."
    It is often difficult for North Americans to understand that a classical or semi-classical Budo is not just another "martial art" but is rather a non-combative, non-competitive Way, on our case based in swordwork. Few who begin this Way will persist; it is too challenging, demanding, sometimes tedious, and different from the values of Western or contemporary Eastern culture. There are non immediate rewards, no ten easy steps to anything, no contests to win, no examinations to pass, no trophies, no ranks, nothing to pander to the ego. We do what we do because it has been given to us to do. We offer only hard work, a bit of pain, the need to memorize complex movements, and a time tested method of seeking to overcome oneself.