Tag: iwama

Morihiro Saito and Morihei Ueshiba in Iwama
“Traditional Aikido – volume 2”

While he was working for the former Japan National Railways, Morihiro Saito Sensei lived in the Iwama Dojo compound, taking care of O Sensei and the Aiki Shrine and teaching in the Iwama Dojo. Sensei was devoted to O Sensei and for this I respect him. I often met Saito Sensei when I accompanied O Sensei to Iwama and during preparations for the Aiki festival. O Sensei was always there, so I don’t have any memories of taking any of Saito Sensei’s classes.

O Sensei was more than 75, so his techniques and movements had fully matured. Kisshomaru Sensei wasn’t around, and the techniques and movements changed. In one direction, Saito Sensei absorbed completely the movements and techniques that O Sensei had taught when he was healthy and strong. Since O Sensei lived in Iwama which had the Aiki Shrine as well, I think in that context it is proper to speak of “preserving the traditional Aikido of Iwama.” The Iwama Dojo was located in a large garden-like compound which was needed to practice ken and jo. O Sensei would teach ken and jo however he felt inclined, and then the next day would do something completely different. It was owing to the genius of Saito Sensei that an easy to understand system of teaching jo and ken was established. My dojo’s Igarashi Sensei cooperated with Saito Sensei’s publication of his book on jo and ken. When I was shown the first edition of the book, I noticed there was no photograph of O Sensei. I said something about this to Saito Sensei and he replied that he had no good photographs of O Sensei. Good photographic equipment wasn’t so readily available in those days. In the second edition appears photographs of O Sensei which I gave to Saito Sensei.

With this kind of connection, Aikido Kobayashi Dojos have incorporated regular ken and jo practice. Saito Sensei highly praised us for this. Today, in overseas seminars, everyone has their own jo and ken; this is Saito Sensei’s legacy.
Yasuo Kobayashi talking about Morihiro Saito in “Aikido, My Way“

Morihiro Saito Sensei was born on March 31st, 1928 and passed away on May 13th, 2002. For more than twenty years during that time he trained directly under Aikido Founder Morihei Ueshiba, one of his closest and longest serving students.

Morihiro Saito acted as the guardian of the Aiki Shrine until his passing in 2002. He is famous for his dedication to preserving the exact form of Morihei Ueshiba’s techniques as he was taught them during his training under him in Iwama.

This is the third  section of the English translation of a three part interview that originally appeared in “Answers from Budoka” (“Budoka no Kotae” / 武道家の答え), published by BAB Japan in 2006. You may wish to read Part 1 and Part 2 before reading this section.

Morihiro Saito – “Traditional Aikido – volume 2”

Budoka no Kotae – Talking to Morihiro Saito Sensei, Part 3

Q: Was it possible that he had some goal in mind?

A: No, that’s not it. He was angry. Because even though he would tell them to practice precisely and sharply they would only do flowing training. It annoyed them when the Founder said that and scolded them, so they would call and say “Saito-san, tell him that something came up and call him (the Founder) home”. When O-Sensei was there they’d say “That annoying old man is here”. So the Founder’s feelings finally snapped and he stopped teaching there.

Q: Something like “Respect from a safe distance” (敬して遠ざける)?

A: That’s right. For that reason, when he returned here he would stamp his feet and yell. Things like “Unacceptable!” (なっとらん!).

Ni-Dai Doshu Kisshomaru Ueshiba at Aikikai Hombu Dojo

The establishment of Hombu style

Q: How did things get that way?

A: I believe that it was caused by the sudden emergence of Aikido into the world after the end of the war. Because those demonstrations showed it in a really beautiful manner. For that reason people flocked to Aikido, and since they showed those people flowing movement everybody was happy. So because of that people said that Aikido is an enjoyable Budo, it’s beautiful, it’s smooth and attractive.

So Hombu Dojo, for that reason, had a temporary golden age. During that time people who were second or third dan scattered across the world. They said that they wanted to make a name for themselves. That is the Hombu Style that foreigners talk about. I followed another path of static training without doing that, so people around the world call that Iwama Style. They became international terms. A division that came about inside the same Aikido.

“Iwama Style” is first known overseas

Q: Is Iwama Style something special?

A: Some people don’t like it, you know, those from Tokyo. Or even from the country areas. So there are a lot of enemies. Even though when one speaks of Iwama Style one is speaking of the Founder’s style…

Q: Was it the same overseas?

A: However, I was rescued by the discovery of that book by the Founder. That book…that researcher into the history of Aiki from America, he found it in the countryside. That book proved that what I am doing is correct.

Morihiro Saito teaching from the 1938 technical manual “Budo“

Q: You must have been happy?

A: I was ecstatic! That’s why i carry that copy, and wherever I go I show it to people and say “There you are! Look at this, this is how I am teaching you”. When you compare the training, in the end it slaps them in the face. Aikido began from this Founder, and when you explain this clearly everybody is happy. There was someone from Switzerland who came the other day, tomorrow someone from Canada, they’re throwing away the techniques that they’ve been learning for fifteen years and starting over again from the beginning. I really have to give them credit.

Q: It’s significant that they even had the strength to make that realization, isn’t it? How about the Japanese instructors?

A: As you might expect, one issue is that without financial strength, making the changeover is difficult. Other than that, there are doctors, people running companies, and people who have their own jobs who are realizing that this is different from the Aikido that they have done previously and are devoting themselves to making a changeover. For that reason, I take precisely what I was taught by the Founder, make it easy to understand, and have them study it.

Q: Will you publish a book about that some day?

A: I’m thinking about it.

Q: Who is this? (pointing to the Founder’s book)

A: The Founder used that name at times. He’d use the name Tsunemori (常盛) or Moritaka (守高), but the name that appears in his family register is Morihei (盛平).

Q: Is this the original?

A: No, it’s a copy.

Q: I see, the reproduction is very good. Is there an original copy someplace else?

A: This name here is the name of the person to whom it was given. This was not made public in Tokyo. Perhaps the Ueshiba family has it.

This book is proof that I have been practicing honestly, Ha-ha-ha, it really helped me out. From that time I carry it with me whenever I go out in the world, Because from here this has changed again. I can explain the changes.

Morihiro Saito – “Traditional Aikido – volume 3”

Tales of experiences with Aikido (武勇伝)

“Train sincerely in the basics – the power found in them is kokyu-ryoku, Ki is there, Ki is extended, this will be the result.”

Q: By the way, this is a lower level question, but this book is targeted at a general readership who will be happy even with a casual discussion, so may I ask you some of those types of questions?

A: Even now we use these training methods, so in the end I think that I would like people to enjoy what they are reading.

Q: Yes, that’s right, isn’t it? For example, if you will excuse me, if you have some stories of a time that you were caught up in a fight related to Aikido, or a “tale of heroism” (武勇伝), or a story of a spiritual experience, then I would like to ask you about them.

Aikido Journal Editor Stanley Pranin translating for Morihiro Saito

A: I don’t know what you mean by spiritual, but Aikido training has conditioning in breath power (“kokyu-ryoku”), this is an extremely logical method of expressing power.

One night at Chichibu Station there was a fireworks display. About twenty people missed their chance to ride the last train and were in the station’s waiting room.

At that time someone who looked like a yakuza grabbed a young man wearing a business suit by the lapels and started pushing him around. So I said “Hey you, stop that!”, but he wouldn’t stop! Then when I grabbed the arm of the person who looked like a yakuza he let go of the other person and started grappling with me. So I took a step back, put my hand slightly under his chin and went to throw him. When I swept him with my right leg he flew straight backwards and hit his head on the concrete – he lost consciousness. The railway police came right away, so I passed him over to them.

That kind of kokyu-ryoku is what people talk about when they say things like “extend Ki”, but in the end Ki isn’t something special. Train sincerely in the basics – the power found in them is kokyu-ryoku, Ki is there, Ki is extended, this will be the result. When entering through theory without doing the actual techniques one cannot really realize this.

Q: If that is done, when a person surpasses a certain level will they be able to flip an opponent’s body over lightly just by touching them?

A: That’s if one is following the principles strictly, and if the situation at the time allows for it.

People who can match that skillfully with whatever technique is being used are skillful at Aikido. The person who takes the angle rationally is a strong person.

Morihiro Saito and Morihei Ueshiba – 1954

Q: When the opponent is an older person, or someone who’s body is stiff, no matter how skillful one is their way of falling will be unnatural – don’t they ever get injured?

A: There are often people who take pride in injuring others during Aikido training, but if one does it carefully they can become skillful without causing injury. The Founder almost never injured anybody! He taught us like beginners until our ukemi gradually became skillful and then skillfully led us into the bigger throws. When people like children fell he would put his hand under their head as he threw – it was really tender behavior.

As to other stories… Aikido begins with hanmi. If one steps forward, if one steps backward, if one opens or moves forward. I had in experience related to this.

At one time I was employed by the Japan National Railway. The tracks have inbound lines, center lines and outbound lines. On that day, I went out for a task at an engine that had stopped on the center line. At that time the steam engine was puffing steam, and since it was the middle of winter I couldn’t see anything at all. I was standing just at the point of the inbound line. Then, and I don’t really understand this myself, I suddenly jumped out of the way and landed in left-hanmi. You see, I had moved my body out of the way of the train. In that instant, an express train from Aomori passed by on the inbound line.

Q: Wow!

A: The crewmen knew that I was out there, so they thought that I had already been run over. But I was just standing there calmly, so both the crewmen and the people standing on the platform were astonished. I still don’t understand how or why I jumped out of the way or how I sensed that the train was coming. Once the express train passed my knees started knocking. How many years ago was that…it was in my twenties. There are times when human being’s knees actually knock, aren’t there? I was the one who was most surprised.

Q: That was a at a time when you had not yet mastered Aikido, right?

A: But that jumping tai-sabaki matches Aikido methods. I really don’t understand. What did I sense, it was just a short instant of time – conversely, if I had sensed that something was coming I think that might have become unable to move! It must be because I didn’t understand what was happening that I was able to move out of the way.

Q: Did you gain a deeper understanding of the principles of Aikido from that time?

A: Well, it’s something that could have happened to anybody…

Q: Or it may be that it was one of those spiritual experiences that we spoke about previously, don’t you think?

A: I think so. If I had put that tai-sabaki into practice after I became skillful then it wouldn’t have been anything. There was one time that I happened to get caught up in an odd situation.

Q: When was that?

A: Well, about thirty years ago, I think. One day I was drinking with a friend, and we were walking down the street bar hopping when there was a fellow making noise about how his motorcycle wouldn’t start. So, we thought we’d take a look at it, but when we touched the motorcycle all of a sudden we were surrounded. They were from some Kumi (Note: a yakuza group) from some construction site in Asakusa, it seemed that they had been in a fight with some local young people, beat them up and were chasing after them. The motorcycle belonged to their group, and they thought that I had come to get even with them. Hey! Hey! They came at us. Well, we had to protect ourselves (Note: “You have to sweep off the falling sparks” – in other words, protect yourself from possible dangers).

Q: How many of them were there?

A: Coming directly at us there were two people, but we were pretty drunk. I don’t remember a thing, but it seems that I threw them quite a distance while hardly touching them at all. When you are throwing, there are ways to throw so that they can take ukemi, or so that they can’t take ukemi. Because the others were just regular people who had started a fight….

With regards to sempai who force a throw even in training, it would be rude not to take ukemi so one forces themselves to take the ukemi, and then they get injured. I think that those people who injure others have no room in their hearts. Those people who have room in their hearts have feelings of consideration in the midst of their severity and will not cause injuries. People who cause injuries are practicing in an overbearing manner, and in that manner there is a contradiction with the principles, so I think that I would like them to study that area more. I’m not very good at speaking, so I can’t express it well…

Morihiro Saito reading “Budo“

The basic training of Aikido is static training

Q: Well, this has been really interesting. By the way, when I watch skillful people training together in Aikido they get thrown quite a distance. Or is it that they are purposefully trying to show something?

A: Do you see training like that? Well, people who train while taking that big ukemi are all weak.

When training in the real basics we don’t allow them to take big ukemi. I throw without allowing them to take big ukemi and then after they fall we hold them down. Some throw partway through. Then the person throwing is already done with their task, and the person being thrown is released there. But in the basics one holds them down until the very end, one does not release their Ki until the very end. It’s there that there is a difference in the degree of conditioning. Here (the Founder’s book, mentioned previously) it is too, in this technique everybody takes the big ukemi but even in this throw he is holding them down. This is basic in Aikido.

Q: Thank you for such a valuable discussion. I hope that many Budo shugyosha will find it a helpful reference.

Published by: Christopher Li – Honolulu, HI

Morihiro Saito – Traditional Aikido Volume 4

When O-Sensei was not in Iwama, I was in charge of the teaching. I do not know who taught in Hombu dojo when O-Sensei was not there for obvious reasons, I was in Iwama. I rarely went to Hombu dojo. During 1960-61 O-Sensei was very vital. He then sometimes went to Tokyo to teach Aikido, though not many days would pass before students of the Hombu Dojo called me asking me to take O-Sensei home! O-Sensei was giving them a hard time, scolding them for not practising the correct way. In Iwama O-Sensei used to do his own practise in the mornings and then I was the only student to take part. In return for his special teaching I worked in O-Sensei’s farm.

Interview with Morihiro Saito Sensei by Mats Alexandersson

Morihiro Saito Sensei was born on March 31, 1928 in a farming village near the Iwama dojo where he would spend more than twenty years training directly with Aikido Founder Morihei Ueshiba. Due to his 24-hour on and 24-hour off working shift with the Japanese National Railroad he was able to spend long periods of time alone with Morihei Ueshiba as his student and training partner – particularly as the Founder formulated his post-war system of weapons training. Early morning classes were devoted to prayer at the Aiki Shrine followed by weapons practice, the study of Aiki-Ken and Aiki-Jo and their relationship to empty-handed techniques.

Morihiro Saito acted as the guardian of the Aiki Shrine until his passing in 2002. He is famous for his dedication to preserving the exact form of Morihei Ueshiba’s techniques as he was taught them during his training under him in Iwama.

This is the second  section of the English translation of a three part interview that originally appeared in “Answers from Budoka” (“Budoka no Kotae” / 武道家の答え), published by BAB Japan in 2006. You may wish to read Part 1 before reading this section.

Morihiro Saito and Morihei Ueshiba
Tanren Uchi (“forge cutting”) in Iwama, 1955

Budoka no Kotae – Talking to Morihiro Saito Sensei, Part 2

Q: Is that everyday?

A: Yes. Mondays and holidays are off, but there are no days off for the uchi-deshi. They have training in the morning, for the first half of the day. In the evening, together with the sumi-komi (live-in) students, about thirty of forty students gather together.

Q: The dojo must get full, doesn’t it?

A: Right now there are ten people with just the sumi-komi students alone. They take their meals here, and they just reimburse us for the actual costs. But when they cook together a lot of problems come up! They come from different countries, there are people who don’t eat meat, or people who don’t eat fish.

Q: Especially with religious considerations, foreigners who are looking into things like Zen often don’t eat meat or fish, right?

A: That’s why I make it a condition of entrance that they not bring religion or politics with them. There are places in foreign countries that fight wars over religious differences, but here we function with absolutely no relation to that. The Kami-sama are enshrined in the dojo, but those Kami-sama have a connection to Budo that is not religious. They have been worshipped by warriors since ancient times, so there is no religious atmosphere. Everybody faces the front without reluctance, bows and claps their hands before starting practice.

Q: What about you? Is there some religion like Soto Zen Buddhism that has been passed down to you from your ancestors?

Aikido Founder Morihei Ueshiba’s grave in Kozanji

A: I was born into Shingon Buddhism, but there was no cemetery at that temple. A Soto Zen Buddhist temple nearby made a nice cemetery, so after I moved there I became a Soto Zen Buddhist. The Founder is now buried in a Shingon Buddhist temple in Tanabe, Wakayama called Kozanji (高山寺). One of his last wishes was “make me a grave here”, but for some reason Ni-Dai (Kisshomaru Ueshiba) had a grave in Wakayama Prefecture. That’s why people can’t take a day trip to visit the grave. It’s really pretty tough to get all the way to Wakayama.

In my case, since this was the Founder’s dojo, I believed that it is my responsibility to transmit what I was taught by the Founder. At one time a lot of things were said, but opinions have changed, and the number of requests to come here have greatly increased.

We first built a foundation of static training (個体稽古). Then the method built in stages into flowing techniques and then throwing without touching.

Q: Both here and Hombu Dojo must each have their own good points, this is is a wonderful place, isn’t it?

A: Any path is the same, but in those days the method of teaching was differentiated depending upon the dojo.

Q: Differentiated in what way?

A: Rather than saying that it was differentiated, it may be that the teaching became differentiated. In the end, in a place where one teaches for four days, or a place where one teaches for one week, or a place where one teaches 365 days a year the method of teaching changes.

Q: How was the teaching done here?

A: As you might expect, we first built a foundation of static training (個体稽古). Then the method built in stages into flowing techniques and then throwing without touching. Flowing techniques were from third-dan, so in the beginning we were only allowed to do static training, but now flowing training is the primary focus in Tokyo.

When one uses strength in Tokyo they get scolded. That’s the difference. We were taught to hold on strongly, to hold firmly in grabbing techniques.

Further, the Founder always emphasized strongly in his teaching that the sword, the staff and empty hand techniques are one thing. We are doing it that way, but in Tokyo the sword and the staff are not taught at all.

Q: Not at all?

A: They don’t teach it at all. For that reason, the fact of the matter is that high ranking students in Tokyo go to Iaido to learn the sword, or Muso-ryu (Shinto Muso-ryu Jodo) to learn the staff. The Founder did not teach either the sword or the staff in Tokyo. Here he taught everything from the basics on up…. We’re in the middle of student camps right now, students from Osaka Prefecture University were here and tonight students from Tokushima University will be coming. We’ll continue with the camps until the beginning of April.

Aikido Founder Morihei Ueshiba with students from Meiji University in Iwama
Yasuo Kobayashi – front, second from right

Q: How many people come from each university?

A: If too many come then we can’t accommodate them, so we limit it to about twenty people. Ibaraki University, Japan University, MIyagi University of Education, Tohoku University, Iwate University, Hirosaki University, the other day the students from Osaka Prefecture University went home, tonight Tokushima University comes, and when they’re finished Kanagawa University and Aichi University will come and then we’ll finally be done.

Three or four nights, or at the most five nights. We have all of the necessities for preparing meals, so the students go shopping and cook their own food.

Q: And they are normally each taught by the shihan in their area?

A: Yes, that’s right.

Q: Are those shihan very junior to you?

A: Yes, there aren’t very many people senior to me.

Q: It must be very exciting for them to come here, isn’t it?

A: Of course, since this was the dojo where the Founder performed his shugyo. But was that Tanabe? Some place inconvenient. Ha-ha-ha, in the morning they train outside swinging the sword and the staff. In the evening they train with the regular students. So there are more than sixty people and nobody can move! Ha-ha-ha-ha.

Q: Is that so?

A: Previously we had thirty-six mats (Note: tatami mats, about three feet by six feet each), but when the students began to come, the Founder in his later years said to expand that and we expanded the mat space. This is sixy mats, and I’m feeling that it would be good to have at least a hundred. But there are methods of training, no matter how tight the space is.

“The basic principle of Aikido is just to attack.”

Q: Is exchanging techniques with the ordinary students helpful to you?

A: For that reason, they go home happy.

Q: How does that work? In terms of level.

A: Depending upon the school it can be very different. Also, the teachers who bring students here are very broad minded! Because there are also many shihan who tell their students not to come here. Many of those are in Hombu in Tokyo – “Don’t go to Iwama!”, they say. A shihan at one of the universities is also an instructor at Hombu, but he says “Don’t go to Iwama!” and doesn’t allow his students to come here. Because we do static training here. When they learn and then go home it’s difficult to train with them.

Q: Subtle differences emerge?

A: Yes, they do. It’s a little embarrassing to talk about, but all paths tend to split in multiple directions…

Q: Looking at things in the long term, are there clear differences and destinations depending upon whether one does static practice or soft practice?

A: A clear result emerges! Oh yes, during combined training, it can be clearly seen there. It’s not even worth arguing about.

Morihei Ueshiba initiates with an attack
Budo – Moritaka Ueshiba’s 1938 Technical Manual

The Budo in which one attacks first

Q: By the way, many people say “in the Budo called Aikido there are no attacking techniques.”?

A: No, that’s ridiculous, the basic principle of Aikido is just to attack. Rather than talking about striking, by “attack” we mean that the basic principle is to strike the opponent and draw them out. It’s not a crushing blow, one enters in flash and when the opponent moves to counter they must extend their hand. To trap that hand is a basic principle.

Q: That makes sense, doesn’t it?

A: There are many places that don’t know this and practice by just waiting for the other person to come strike. The basic principle is different. Shomenuchi, you know, all starts with with an attack from my side. Like the example in this book, one strikes and moves forward, then grabs their chest.

Q: I see, One strikes from their side and then makes them receive the attack…this is a precondition.

A: Also right here in the Founder’s book it says “Move forward from your side and attack”. Recently people from that other school all said there are no attacks in Aikido, but that is mistaken. The basic principle is to attack… It is said “There is no defense that surpasses an attack” (攻撃に勝る防御なし) – at least in the case of shomenuchi, that is an attack.

Q: Is what you’re calling an attack different than what you’d see in the case of combat sports?

A: It’s different. It’s a matter of drawing out the opponent’s Ki, or absorbing their feelings, or matching with them, or connecting with them, and then controlling them.

Demonstration for the Jieitai (“Self Defense Forces)
Morihiro Saito and Morihei Ueshiba, 1955

Aikido is bodywork like swordwork
(and swordwork like bodywork)

Q: When you do that, is it also possible to explain that in the context of the so-called combat arts?

A: Yes, when one really moves in accordance to the principles, the movement of one against many is connected to the handling of the sword, and connected to the movements of the staff. For that reason, in Aikido one must also train in sword and staff that is specifically for Aikido. Whichever one you omit, your Aikido will not be complete.

It may be annoying for me to repeat this, but that group in Tokyo, perhaps because they have too much pride, don’t come here to learn. They learn the sword through Iaido and the staff through Muso-ryu. In Iaido it’s like the sword is put against the waist. In Aikido we do it while twisting the hips. It’s the opposite! In Iai one thrusts the hips forward and then draws them back in a flash, but in the sword of Aikido we twist the hips and pull.

Iaido is a wonderful Budo, but in the case of Aikido the meaning and the goals are different, so they are incompatible. Further, in the end the method of using the staff in Aikido and Muso-ryu is different. Because in Aikido the unified principles of bodywork like swordwork and swordwork like bodywork are one.

Q: Here everything is like that?

A: That’s how we are doing it. This may be the only place in the world. However, the Founder taught everything from these kinds of basics here, he didn’t teach them in Tokyo.

Continued in Part 3…

Published by: Christopher Li – Honolulu, HI

Morihiro Saito (left) with Aikido Founder Morihei Ueshiba and his wife Hatsu
Iwama – 1955, San-dai Doshu Moriteru Ueshiba (4 years old) seated middle

「バカモノ！　まだ技をかけてないのに勝手に転びやがって！ここは本部ではない！開祖の合気道は、相手の協力なんかなくても倒れるように出来ているんだ！勝手に転ぶのではなく、倒されないように最後まで抵抗して掴め！開祖の合気道は武道なんだ！」

“Idiot! Falling down by yourself even though the technique hasn’t been applied yet! This isn’t Hombu! The Founder’s Aikido is made so that you can throw without the cooperation of the opponent! Don’t just fall down on your own, hold on and resist being thrown until the end! The Founder’s Aikido is Budo!”

One person’s experience upon meeting Morihiro Saito.

Morihiro Saito was born in Ibaraki Prefecture in 1928. Hearing tales of an “old man doing strange techniques up on the mountain near Iwama”, he became a student of Aikido Founder Morihei Ueshiba in 1946, at the age of eighteen and would train under him for the next twenty-three years.

His work schedule at the Japan National Railway allowed him long shifts working followed by long shifts off, allowing him to spend extensive periods training and acting as a training partner for Morihei Ueshiba as he refined his weapons curriculum. He eventually received a plot of land on Morihei Ueshiba’s property and where he built his house and lived with his wife and children. He and his wife cared for the Ueshiba’s through the last years of their lives.

Morihiro Saito acted as the guardian of the Aiki Shrine until his passing in 2002. He is famous for his dedication to preserving the exact form of Morihei Ueshiba’s techniques as he was taught them during his training under him in Iwama.

Budoka no Kotae – BAB Japan, 2006

This is the first section of the English translation of a three part interview that originally appeared in “Answers from Budoka” (“Budoka no Kotae” / 武道家の答え), published by BAB Japan in 2006.

Morihiro Saito with Aikido Founder Morihei Ueshiba
in front of the Aiki Shrine, 1955

Budoka no Kotae – Talking to Morihiro Saito Sensei, Part 1

Aikido is formed after the war by Morihei Ueshiba

Q: In this book we are asking those training in budo for their cooperation in giving us their opinions on their budo training, but it may take a number of months before we are ready for publication.

A: Oh, is that right? It must be quite a lot of work, how many sections will there be?

Q: We will divide it into four main sections. Aikido, Judo, Karate-do and Kendo. There will also be a little related to Shorinji Kempo and kobudo.

A: Kobudo, that’s good. Kobudo is wonderful. Because it was since kobudo existed that Aikido was first born.

Q: And it’s likely that those arts like Judo or Kendo that are called gendai budo today would not have been born without kobudo either.

A: Yes, that’s right. Previously, the foreigner from Aiki News – it was Stanley Pranin who, when searching for the roots of Aikido, gathered together authorities from many of the arts that the Founder practiced, such as Daito-ryu , Kashima Shinto-ryu and Yagyu Shingan-ryu for a Friendship Demonstration.

Aikido Instructors at the 1st Aikido Friendship Demonstration in 1985
Left to right: Yasuo Kobayashi, Yoshio Kuroiwa, Kanshu Sunadomari,
Morihiro Saito, Shoji Nishio, Mitsugi Saotome

Q: Was that at the Budokan?

A: No, that was at the Yomiuri Hall in Yurakucho. It’s a small place. It wasn’t anything that was on a scale to hold at the Budokan.

Q: I see. It would be a much bigger event at the Budokan, wouldn’t it?

A: Yes, although in Aikido we hold something there once a year in May.

Q: During that time in the Yomiuri Hall was that person (Mr. Stanley Pranin) able to gather information relating to the roots of Aikido?

A: How about that… He is an Aikido historian – that is to say, he is investigating deeply into the history of Aikido.

Q: Is that right? When was there a book about the roots of Aikido that he published?

A: He published several times that year.

Q: Such as the Aiki News magazine?

A: That’s right. Concerning the Founder, in the Founder’s last years he went to Tokyo permanently, but of course after the war he was in Iwama continuously. Because after the war Budo was suppressed.

Q: For a period of time, right?

A: Yes. But in Showa year 23 (1948), when the Aikikai was reconfirmed under the law, an undersecretary named Tamura came here and secretly asked that at least a seed of Budo would be served from destruction. That really put the Founder in high spirits. The Founder was really serious about the training that started from that time. During the war he was ordered by the military to teach “Itto Issatsu” (“一刀一殺” / “One Cut One Kill”), and he went to the Army and Naval academies and the Toyama Military Academy, so it seemed that he wasn’t able to instruct in the way that he desired.

Q: Ahh, was there a period like that?

A: Yes, there was. He also instructed at the Nakano Spy School.

Q: Is that right? So for Morihei Sensei the defeat in the war was rather a kind of an opportunity?

A: That’s right. He could finally turn towards his original goals, and here in Iwama he was able to put aside the time for the establishment of Aikido. Because he was also, as you know, a student of religion. From Showa year 13 (1938) he became exceedingly vigorous in his activities. Here is a copy of a book from that time, haven’t you seen it before? (holding out a book)

Yoshinkan Aikido Founder Gozo Shioda in “Budo”, 1938
See “Budo – Moritaka Ueshiba’s 1938 Technical Manual“

Q: No, this is…?

A: Is that so? They don’t publicize things like this very much in Tokyo, do they? Mr. Pranin from Aiki News discovered this in the countryside and gave me a copy, it was created in Showa year 13 (1938) or thereabouts.

Q: So this is a book published in 1938? This is an important book, isn’t it?

Morihei Ueshiba’s “Rules for Training”
from the technical manual “Budo” – 1938

1. This bujutsu decides life and death in a single strike, so students must carefully follow the instructor’s teaching and not compete to see who is the strongest.
2. This bujutsu is the way that teaches how one can deal with several enemies. Students must train themselves to be alert not just to the front, but to all sides and the back.
3. Training should always be conducted in a pleasant and joyful atmosphere.
4. The instructor teaches only one small aspect of the art. Its versatile applications must be discovered by each student through incessant practice and training.
5. In daily practice first begin by changing your body (“tai no henko”) and then progress to more intensive practice. Never force anything unnaturally or unreasonably. If this rule is followed, then even elderly people will not hurt themselves and they can train in a pleasant and joyful atmosphere.
6. The purpose of this bujutsu is to train mind and body and to produce sincere, earnest people. Since all the techniques are to be transmitted person-to-person, do not randomly reveal them to others, for this might lead to their being used by hoodlums.

*Translator’s Note: these rules were published after the war in Kisshomaru Ueshiba’s books, but with the word “Aikido” inserted in place of “this bujutsu”.

A: Here he writes some guidelines for training, such as “Training should always be conducted in a pleasant and joyful atmosphere.”. In any case, this was written during the war.

Q: By the way, of the people who trained directly with Morihei Sensei, there are very few left today, isn’t that true?

“Because it is my task to receive the actual techniques of the Founder and then pass them on directly and simply just as they are.” – Morihiro Saito

A: Even so, there many still remaining. Around 1952 or 1953 he started taking trips to the outside – he’d go to Kansai for a week, or travel around for about a month. Sometimes he’d also go to stay in Tokyo like this. So there were many people who were able to take the Founder’s hand directly and receive instruction.

However, in my case it was a matter of time. There was land, but there was no rice being distributed. So if we didn’t grow it ourselves we wouldn’t be able to eat! So when I was able to be there physically I would help with the farming from morning to night, and after I married my wife also helped with the farming full time. We also did all the other regular household chores. Many other people came, but there were a lot of things going on, and they didn’t last very long. In the end, I was the only one left.

Calligraphy for “Ki” by Morihei Ueshiba (signed “Tsunemori”)

What is “Ki”?

Q: Recently the word “Ki” has become widespread in a variety of forms, hasn’t it?

A: Yes, that’s right.

Q: Just what exactly is that “Ki”? Depending upon who’s speaking Ki means a great variety of things – what they call “aura” in Western terminology, or others explain it in Eastern philosophical terms such as “prajna” in Yoga. But is this something that can be seen with the eyes?

A: Well, O-Sensei was also particularly strict about what “Ki” was…. The Founder tended towards religious speech, and the students would study how to express the Founder’s speeches in modern terminology. They each express themselves from their own particular positions. I’m not very good at that kind of thing… Just actual techniques. Because it is my task to receive the actual techniques of the Founder and then pass them on directly and simply just as they are.

Q: Is that so?

A: The way that people do Aikido now changes quite a bit depending upon the instructor. There are people doing the complete opposite of what other people are doing.

Q: For example, in what way?

A: In our Aikikai organization, and outside of it, there are many students of the Founder. There are those who have formed separate organizations – for example Gozo Shioda-san of the Yoshinkan, or Koichi Tohei-san of the Ki Society, each of those were founded by people who came here to study after the war. Shioda-san came here surprisingly often. Tohei-san made that thing called “Ki” his foundation to spread Aikido.

Q: Tohei Sensei seems to be doing Aikido in a separate form, with “Ki” as the foundation.

A: Yes, that’s right. The core of it is in lectures, but he has created a separate Ryu and is working hard at it. He’s an Aikido 10th Dan, and people wanting to learn Aikido join the “Ki Society”, but since most of it is lectures the training is neglected. The Budo world is quite a difficult place!

Q: I see. Is the training here very strict?

A: Because technique is something that you can understand if you see it. People understand before they train, so they are happy, and they get the feeling that it is extremely logical.

Q: Even now do you take their hands and teach them directly?

A: Yes, all of them. The Founder also took the hands of the regular students here and taught them continuously until he passed away. Especially me, since I was assisting with the farming, in the morning he would teach me sword and staff privately.

Q: There are many foreigners also training here, what about them?

A: They are shugyosha.

Q: Is that right? Where do they live?

A: Here, or in apartments nearby.

Q: That’s long term, isn’t it.

A: There are those who are here for an extended period. That woman is here for the third time, she has been here since June last year. Americans, Germans, Australians – during the busy times there are people here from as many as ten countries. Well…right now we have about six countries.

Q: When they come, as they don’t understand Japanese over there, do they learn a bit before they come?

A: There are people like that, and then there are people who don’t understand any at all…I can’t speak any other languages.

Q: When that’s the case, we’re talking about a heart to heart transmission (以心伝心) between people aspiring to the same Budo?

A: One way or another, with a lot of gestures…however, it is very difficult with the French. They must not use much English. Normally, if they speak English than they can somehow communicate between each other, but somehow we have a difficult time when the French come. Also the Italians. But the young people who come from Scandinavia use English so we’re able to get by.

Q: Now Aikido has mostly moved overseas, so most of the people who come must be those who have seen and heard of Aikido over there and then come to the home of Aikido to master it?

A: This year it is nineteen years (at the time of the interview, 1988) since the Founder passed away, but I haven’t traveled anywhere so I have only taught those foreigners who have come here. It began with those who were introduced to Aikido after the Founder passed away. Most of the Europeans would enter Hombu Dojo and wouldn’t come here very often, but while that was happening people began to come, bit by bit.

When the Founder was alive here, one could not become a student without an introduction. That was true even for the local people. For that reason, the people here were a very select group. From there one person became two, two people became four, and then we couldn’t cut off the flow. However, we couldn’t accommodate them all…well, it’s good that people are coming.

Q: How many people are here now?

A: During training…? The evening classes have about thirty or forty people.

Continued in Part 2…

Published by: Christopher Li – Honolulu, HI