Sagawa Yukiyoshi & Aiki 1,2, 3

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This week let us consider quotes about Aiki from Sagawa Yukiyoshi one of the most highly regarded students of Daito Ryu’s Takeda Sokaku.

Before I proceed any further I would be remiss if I did not point out that all of the following Sagawa quotes are borrowed from Chris Li’s Sangenkai site:

www.sangenkai.org

This is a treasure trove of translated articles and original essays, made freely available by the talented translator and long time student of Aiki arts, Mr. Chris Li. If you haven’t already, I strongly recommend visiting his blog site and supporting Chris’ efforts!

Sagawa Yukiyoshi and Kimura Tatsuo

Sagawa Yukiyoshi  ~  “Aiki is to make the power of the enemy into nothing” (合気とは敵の力を無にすること).

“Whatever conditioning you do, once a new person masters Aiki it’s all over! That’s the way that Aiki is.”

This describes the product of embodying the combination of Aiki 1, 2, and 3. There is no resistance and no timing. Consequently, one isn’t defeated by greater conditioning, power or superior timing.

Sagawa Yukiyoshi  ~  “Aiki is to make the power of the enemy into nothing, and to apply an attack with the focused power (集中力 / “shuchu-ryoku”) of Aiki to the enemy in that state. Aiki-no-jutsu is a method of making the enemies attack into nothing when defending, making the enemies power of resistance into nothing when attacking, and attacking and neutralizing the enemy through the focused power of Aiki.”

Shirata Rinjiro

Compare the above to the writing of Shirata Rinjiro as translated from the Japanese by Mr. Douglas Walker long time student of Aikido and instructor of Takamura ha Shindo Yoshin Ryu:

Shirata Rinjiro  ~  “It is a budō that does not oppose [争わざる or not fight against] therefore it is a budō of non- resistance. Because it is a budō of non-resistance it is not hit [打たれず], it is not cut [切られ ず], it does not receive [受けず or not accept], it does not stop things [止めず]. The opponent’s sword and spear are not received or stopped and do not contact [触れず]. The opponent’s fist and kick are not received or stopped and do not contact; everything misses, drains away and is caused to hit empty air [皆々はずす、流す、空を打たせる]. This is what is called non- resistance.”

“If this is so, how should it be done? That is, if it comes, meet it, in the martial arts [武術的]. It is taisabaki [body movement 体捌] that is fudōshin [immovable body 不動身] standing erect in a momentarily invincible position that cannot be struck [一瞬不敗の位置、打たれざる位置に不 動身が直立する体捌である]. It is the taisabaki exercise of irimi tenkan to the flank. While moving your fudōshin to an invincible position, start with a welcoming strike that blinds them [metsubushi お迎の目潰し]. The best attack, immediately. [直ちに最良の攻撃] Therefore, because the opponent has been attacked in a completely defenseless situation, it is non- resistance. While they are not able to resist they can be struck and controlled. Moreover, the spirit to oppose [争う心] is not awakened in the opponent. It’s a situation where even if they try to fight back they can’t oppose and it turns out there isn’t any spirit of opposition. That is, the opponent becomes non-resistant too and not only is there harmony for me without any kind of resistance, but neither combatant is damaged. The budō of mutual development [相生きの武道].”

Both individuals (Sagawa – a student of Takeda Sokaku, and Shirata – a student of Ueshiba Morihei) describe Aiki no Jutsu as it is used in the Aiki Jujutsu of Daito Ryu.  Both individual’s descriptions clearly outline a common experience, the product of applying Aiki in a martial context. Furthermore, both individuals are clearly describing Aiki-no-Jutsu as it is used in Aiki-Jujutsu as opposed to Daito Ryu Jujutsu (or any other kind of waza).

Sagawa Yukiyoshi

[Chris Li writes:  This passage summarizing the lessons from Sagawa Sensei concerning Takeda Senshi’s Aiki was introduced in Ryuchi Matsuda’s (松田隆智) “Hiden Nihon Jujutsu” (秘伝日本柔術 / “Secret Japanese Jujutsu”):]

Sagawa Yukiyoshi  ~  “Aiki-no-jutsu (technical method) is the foundation of Daito-ryu Aiki-jujutsu and cannot be ignored – it would not be too much to say that it comprises the bulk of that art.”

One could go so far as to call the defining characteristic of the art of Daito Ryu, Aiki-no-jutsu. . . or Aikido!

“That is, when our body is grabbed or pushed, or various techniques are applied to us, we instantly intercept the power of the enemy through Aiki-no-jutsu, render it powerless, stick to it and make it impossible to separate, and apply throwing, reversal or joint locking techniques.”

This is a description of the action of Aiki 1,2,3 being applied martially in Aiki-jujutsu.

“When the enemy comes to strike us we stop that movement, reverse it, or execute throwing techniques or reversals after floating and destabilizing them through the action of Aiki-no-jutsu .”

Again, describing the action and the results of Aiki 1, 2, 3.

“Even when they move before us, after destabilizing the enemy and rendering them powerless through the principles of Aiki we attack them. This is the unique Aiki-no-jutsu technical method of this art.”

True Aiki as not time dependent is pointed to again, and then the standard methodology of applying Aiki-no-jutsu in a martial context is indicated.

“Simply stated, in Daito-ryu Aiki-jujutsu there are 2,884 techniques which give birth in turn to an endless number of variations. Each and every one of them employ the action of the Aiki-no-jutsu technical method.”

The number techniques in Daito Ryu Jujutsu are finite.  However, when combined with True Aiki they give birth to endless variations of Aiki-jujutsu, the foundation of every one of them being Aiki-no-jutsu or “the art/skill of Aiki.”  Clearly there is a differentiation between “techniques” and True Aiki.

“Simply clamping down on joint locks or relying on physical strength to twist and turn without the action of Aiki-no-jutsu is not Daito-ryu Aiki-jujutsu, that is Daito-ryu Jujutsu.”

Please note the above quote especially! Techniques and/or strength without the action of Aiki-no-jutsu (the art/skill of Aiki) is specifically stipulated as “Daito-Ryu-Jujutsu,” the compendium of Daito Ryu’s jujutsu techniques. Aiki-no-jutsu (the Art/Skill of Aiki) is separate, and different, from Daito Ryu’s jujutsu techniques. The action of Aiki is Aiki and the action of Jujutsu is Jujutsu they are not the same. It is only when the action of Aiki-no-jutsu combines with the action of Jujutsu, that Aiki Jujutsu is formed.

And now, for something completely different

While Aiki-no-jutsu can be shortened to Aiki jutsu and then further generalized to Aikido, Aiki-Jujutsu if further generalized would be Aiki Judo. Or in the case of Jujutsu, it would be generalized into Judo. (I’m not referring to sports here.  Ken-jutsu was, at times, referred to as Kendo  “the Way of the Sword” in general as opposed to Kendo “The Way of the Sword ” the sport. Considering this, it is easy to see that it is the action of Aiki-no-jutsu or Aikido that sets it apart from the action of Jujutsu or Judo. The Dai Nippon Butoku Kai seemed to agree with this distinction, choosing to separate Aikido into a separate martial category from Jujutsu.

Nevertheless, we are told by more than one knowledgeable source (Takeda, Sagawa, Kondo, etc.) that, as per the original dictates of Takeda Sokaku, those few students that he taught Aiki-no-jutsu to were restricted to only teaching Jujutsu to others as he, Takeda Sokaku, himself had done. Only one or two students per instructor, out of all of one’s students, were to be taught True Aiki.  In this way, the knowledge of True Aiki would remain proprietary. It should then come as no surprise, but rather as the only logical conclusion, that the majority of individuals teaching Daito Ryu and/or Aikido today is actually teaching Daito Ryu Jujutsu or a derivative of  Daito Ryu Jujutsu, and NOT Daito Ryu’s Aiki-no-jutsu.  If we are to take these gentlemen at their word, the number of instructors teaching Jujutsu thinking it to be Aiki will have expanded exponentially with every successive generation of teachers.

***

Sagawa Yukiyoshi ~  “We students must understand the meaning of this well and dedicate our efforts to the training of Aiki-no-jutsu (technical method).”

Again, the relationship to, and the results of, Aiki 1, 2, and 3 (as opposed to specific jujutsu waza) are readily seen in the above quote by Sagawa Yukiyoshi one of the greats of Daito Ryu.

***

The question then arises, if the majority of teachers in the world today that are teaching Daito Ryu and Aikido are (in all good faith) actually teaching Daito Ryu Jujutsu, or a derivative thereof, rather than Aiki-no-jutsu, who are the few among them (if any) that DOES know True Aiki?

Even if the “norm” among teachers world wide would be to NOT know about Aiki-no-jutsu, what it is, what it feels like, and how to develop it.  One should expect that the vast majority of Aiki related teachers, and indeed organizations, would likely think that the idea of “Aiki -anything” beyond the bounds of what they were already taught, is patently absurd, obviously misguided, and perhaps even downright nefarious!  Or, conversely, they might be inclined to assume that “of course” they know and can teach Aiki-no-jutsu!  How could they not?  After all, are they not a recognized Daito Ryu or Aikido teacher?  Are they not well known, respected and approved of by an international organization?  Did not their teacher, their teacher’s teacher, or their teacher’s teacher’s teacher, etc. learn DIRECTLY from “Sensei X” – the greatest teacher ever?

Furthermore, if it is true that the majority of Daito Ryu and Aikido teachers are teaching Daito Ryu Jujutsu or a derivative of Daito Ryu ju-jujutsu, those outside of the main Daito Ryu and Aikido circles would also naturally come to judge Aiki arts based upon their common experiences, observances and the outcomes of their interactions with the “norm” of the Aiki arts today.  The “norm” being either Daito Ryu Jujutsu or a Daito Ryu Jujutsu derivative and NOT the Aiki-no-jutsu that made the “greats” of the Aiki arts great!  That being so, one might expect that, for those outside of Aiki circles, the common experience typically described by their interaction with the “norm” of the Aiki arts today  would be that, “It is no different from Jujutsu.” at best and, ” It is a watered down derivative of Jujutsu.” at worst.

Shirata Rinjiro center, Nakakura Kiyoshi (former Ueshiba son-in-law/heir apparent, and Kendo 9th Dan) left

Does this seem to accord with the observable facts of today?  If so, then for those of us that have a strong interest in learning Aiki-no-jutsu (perhaps along with a form of jujutsu, ken-Jitsu, or some other martial pursuit, and then again perhaps not) how are we to:

• Determine what Aiki-no-jujutsu is?
• Determine how to learn it?
• Determine how to train it?
• Determine if that has been accomplished?

I suggest using an empirical method.

How does one determine what True Aiki is?  It seems to me logical that if individuals are describing the same phenomena, then their words should accord regardless of location, time, culture, etc.  So, one can look for an accordance of description of Aiki-no-jutsu.

How does one determine how to learn and train True Aiki?  I would study the words and practices of those individuals whose explanations, descriptions of experiences, and for whom the descriptions of others who interacted with them, demonstrate unity with what one determined True Aiki to be, based on the research conducted above.

How does one determine if this has been accomplished?  One ought to share the same insights, experiences, and exhibit the same results of those that exhibited the qualities of the action of True Aiki.

In other words,

Allen Dean Beebe ~ Unless one can readily reproduce the abilities of the greats of True Aiki, one isn’t likely following the same path of the greats of True Aiki!

I suggest that one take the descriptions provided by Sagawa Yukiyoshi and Shirata Rinjiro above, and the descriptions in next week’s blog, along with any other descriptions of the experience of those exhibiting and/or having physically interacted with those well noted for and having been proven to be “different from the norm,” and note how those that knew, and felt, the action of Aiki-no-jutsu compare that feeling to that of Jujutsu or any other commonly recognized experience (great strength, great speed, great technical ability, etc.  Keep in mind that the individuals being quoted here were certainly no stranger to the feeling of high level Jujutsu, Ken Jutsu, Kendo, Karate and/or Judo.  Those most commonly recognized and respected by  accomplished leaders in other arts didn’t shy away from “walking their talk.”

Next week we will compare the descriptions of Aiki 1, 2, and 3 with how a couple of Ueshiba Morihei’s (one earlier and one later) students describe the unique character and feel of Ueshiba’s Aiki.  Does it differ from or parallel that of Sagawa and others?  After that I will likely change gears and turn to a different (but related) topic.  Until next time. . .

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