Master Ueshiba should say that he was taught them by master Takeda. He should say that it was Daitoryu. But he never said that. But Ueshiba never said it. However old martial artists would often do that way. All of this lends further support to the argument that the radical phase change to the technical core of Aikido that is so commonly accepted to have occurred after the war… never happened.
Or perhaps, it happened, but not at the behest of Morihei Ueshiba. Chris, thank you so much for putting all these essential resources at our disposal. Now with the information age there are incredible new possibilities! I am however constantly surprised by how little most people know in spite of the availability of this evidence. Whammy 1. Concerning the stance of the enemy in training. Be mindful of the distance between you and the enemy and assume a left or right stance.
At the end of each movement always open both legs in six directions, it is necessary to train this. If you face directly towards the enemy there will be many openings and you will be at a disadvantage. Fill yourself with ki, assume a hanmi stance with your feet apart opened at a sixty-degree angle, and face your opponent with a flexible aiki posture 1. The exact stance depends upon time, place, and terrain; further, it must arise in accordance with divine principles.
A good stance reflects a proper frame of mind. Both the front foot and the back foot should be open at a sixty-degree angle. The reason for this will become clear in practice. When the movement ends, it is essential that your feet should always be open at a sixty-degree angle. If you face your opponent full of openings you will be at a great disadvantage. Right away you can see some differences. This is normal — no two translations, especially from a language like Japanese, are going to be absolutely the same.
Some things are differences in expression, some in how the translator chose or was able to interpret the work, some are just mistakes. Some phrases in Japanese cannot be translated directly into English without losing their original meaning — and the same for English phrases into Japanese.
Looking at the passages above, there are some minor differences and some not so minor differences. Who cares? Not me. Again, maybe not. This is fairly common in Chinese internal martial arts — for example, here is a good example of six-direction force in Xingyi Quan.
What is not noted, however, is that some traditional Noh schools also use this phrase — in the sense of universal stability and balanced forces that is shared with Chinese internal martial arts. Well, I suppose that you could argue that, for the sake of historical accuracy alone, it is important to provide as complete a translation as possible.
Inner and outer spirals through the legs and body are also commonly described in Chinese internal martial arts there may be a theme developing here! According to him, two people participated in the making of the book. The first person is Kunigoshi Takako, who drew the illustrations.
Just as she had designed the illustrations in Budo Renshu, she also edited the drawings of Aikido Maki no Ichi. The other person was Yamaguchi Seigo. Given the name of the book, it is quite possible that a second volume Aikido Maki no Ni might exist, and it is likely to cover the philosophy of aikido. No evidence of its existence has been presented though. It is very interesting to note that unlike Budo Renshu, the end of Aikido Maki no Ichi does not contain any mention suggesting that the book served as a license document.
It is thought that O Sensei probably started using the dan grade system around and it is conceivable that for reasons of consistency, the Aikikai may have wished to issue only titles within the dan system from there on. Technically speaking, several drawing boards in Aikido Maki no Ichi contain modifications compared to their original versions of Budo Renshu.
Ten of these boards were complete with drawings to illustrate phases missing from the Budo Renshu techniques these boards contained only about two or three drawings per technique. One technique is complemented with a drawing to illustrate the attack, four techniques are completed by one drawing each to show an immobilization, three to show a projection, and two techniques are completed with an additional intermediate board to show a transition between to postures. Six drawings illustrating attacks were removed and three others were substantially modified.
Example of additional drawings added in Aikido Maki No Ichi to show key phases in the movements. Again, a Daito-ryu aiki-jujutsu practitioner could easily have done the technique without the missing drawing. The book contains eight techniques that did not appear in Budo Renshu. Interestingly they are all in tachi waza and include:. These constitute the only differences between the techniques of Ueshiba Morihei before and after the war to be found in these books.
For instance, shomenuchi iriminage can be found in the Volume 3 of the Soden, which is one of the volumes that show the techniques that Ueshiba Morihei taught between and Shomenuchi iriminage , as seen in Volume 3 of the Soden photo shot between and The same technique is also present in the in the Budo book from It is however not present, as far as I can tell in the set of pictures taken at the Noma Dojo.
It is clear that despite these few differences, the techniques of Ueshiba Morihei contained in Budo Renshu are faithful representations of his practice, whatever the period, and they form an integral part of his legacy. Moreover, these techniques have never been lost or forgotten, even if they have not been exhaustively transmitted by his direct pupils to subsequent generations. I think that by its very nature and the way it was published, Budo Renshu is the most important source of information on the technique of the founder of aikido.
Contrary to what some people think, the two are not mutually exclusive. Being a practitioner of aikido but also of Daito-ryu aiki-jujutsu , I was lucky enough to learn in detail many of the Budo Renshu techniques and my teacher, Chiba Tsugutaka, instructed me how to teach them to aikidoka. I therefore devote a part of my seminars to this type of work. Private class with Chiba Tsugutaka in preparation for my summer seminars in Besides, the external form of my aikido is quite different from that of my techniques of Daito-ryu aiki-jujutsu , and I never present my work of Daito-ryu aiki-jujutsu on video since the rules of my school prohibit it.
The beauty of this work of historical study is that it is not a question of changing either the form or the style of the practitioners, since the focus is on the principles. Moreover, this research on the origins of aiki makes it possible to understand better the reasons behind the technical differences between the various lineages that grew out of the teaching of Ueshiba Morihei.
Hence we stop seeing those differences as errors, as it is unfortunately often the case when judging from ignorance. In doing so, we become better educated and more tolerant towards practices that differ from ours, and we can gather around common principles.
I hope, on a small scale, to encourage that. I want to thank Chris Li from Aikido Sangenkai for his pioneering work on comparing these two volumes and for making scans of both Budo Renshu and Aikido Maki No Ichi available to all practitioners. Guillaume Erard has been living and working in Japan for over a decade. He also holds the rank of 5th dan in Daito-ryu Aiki-jujutsu from the Shikoku Hombu. To complete his training, Guillaume also practices full contact Karate.
He teaches Aikido in his own dojo in Yokohama and he regularly returns to Europe to give Aikido and Daito-ryu seminars, as well as lectures on Budo history. Guillaume is passionate about science and education, and holds a PhD in Molecular Biology. About Guillaume Erard Sitemap info guillaumeerard.
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