“A Biography of Rinjiro Shirata – Part 1,” by Kozo Kaku

A Talent known as the “Kobukan Prodigy”

A Contest Between Different Styles

“Fold them in two,” is a good way to put it. This certainly describes Rinjiro Shirata’s attitude. He was tough on opponents who challenged him, to the point of being uncaring. It was hard not to feel sympathy for the challenger.

Of course, he had good reason for his demeanor.

Construction of the Kobukan Dojo was completed in April 1931 on the site where the present Aikikai Honbu Dojo now stands. The dojo held 80 tatami mats and was headed by a great master of the period, Morihei Ueshiba. At the time, he was teaching a martial art called things like “Ueshiba-ryu Jujutsu” or “Aiki Budo.” Important people such as business leaders and high-ranking military officers were drawn by his fame and lined up to be his students.

At the same time, Morihei attracted young men from all over the country who came to the Kobukan in an effort to meet him. But Morihei wasn’t trying to spread his personal budo across the world. Instead, his efforts were directed toward further progress and the refinement of his personal technique. He didn’t say it was a nuisance; he just did not have much interest in having many students, especially uchideshi, or throwing his doors wide open. It could be said that, for this reason, he never admitted an aspiring student who asked to join without a proper introduction from a sponsor, and this reinforced a mystique that covered the private confines of the Kobukan like a veil.

Happily, Rinjiro Shirata, who aspired to be an aikidoka, was blessed with a sponsor and, with the teacher’s approval, became an uchideshi in 1932. A year later, he had distinguished himself among the uchideshi.

“Hey Shirata, see who’s out front!”

Whenever there was a menacing visitor, the senior uchideshi always had Rinjiro take care of it. Indeed, he had a good physique. His height was 5’ 7”, his weight, 165 pounds, and he was 20 years old. He was a son of the Yamagata “Mountain Forest King” and it showed in his countenance. His fair skin, eyes, nose and mouth projected the clear image of Momotaro, the Peach Boy, straight out of a fairy tale.

“I’ll take care of it.”

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Shindo Yoshin Ryu: “A true pacifist is able to kill or maim in the blink of an eye!”

“A true pacifist is able to kill or maim in the blink of an eye, but at the moment of impending destruction of the enemy he chooses non-violence.”

Having undergone special training in Shindo Yoshin-ryu jujutsu as a boy, Yukiyoshi Takamura left Japan while a teenager and eventually settled in San Jose, California, USA. He operated a dojo in California in the 1960s and 70s choosing to provide rigorous training to a small group of dedicated students. His art, now called Takamura-ha Shindo Yoshin-ryu, embodies the philosophy and spirit of an earlier era of Japan adapted to a Western setting. Takamura’s deep insights into the essence of martial arts will surprise and stimulate modern budo practitioners.

For our readers who are unfamiliar with the Shindo Yoshin-ryu system, would you talk about its origin and characteristics?

Yukiyoshi Takamura (1928-2000)

Shindo Yoshin-ryu was founded by a Tokugawa clan retainer, Katsunosuke Matsuoka in 1868. Matsuoka Sensei studied Yoshin-ryu, Hokushin Itto-ryu, Jikishinkage-ryu, Tenjin Shinyo-ryu jujutsu, and Hozoin-ryu. He based Shindo Yoshin-ryu on Yoshin-ryu, but added concepts from other schools as well. He believed that the Yoshin-ryu concept of passive defense was incomplete and needed the balance of positive heiho or tactics. The original Japanese characters of Shindo Yoshin-ryu were “new willow spirit,” but they soon were changed to “sacred willow spirit.”

The original Shindo Yoshin-ryu curriculum could be more correctly considered a bujutsu than jujutsu as many weapon techniques are included in the curriculum (mokuroku). However, the popularity of judo and the waning interest in weapons training resulted in much of their influence being lost by the early 20th century in the mainline martial arts traditions.

Several of the roots of our school begin in the early years. My grandfather Shigeta Ohbata was originally a Yoshin-ryu student of Hikosuke Totsuka like Matusoka. Totsuka was evidently quite fantastic. My grandfather trained at his dojo before he met Matsuoka Sensei. In his day, Totsuka was thought to be the match of anyone. An absolutely wonderful technician. In his prime, it is said he was unbeaten by anyone including opponents much larger than him.

Despite my grandfather’s great respect for Totsuka, he left the Yoshin-ryu after meeting a student of Matsuoka named Ishijima. Shigeta eventually received a menkyo kaiden (teaching license) in Shindo Yoshin-ryu around 1895. Matsuoka and Shigeta both trained in Jikishinkage-ryu under Kenkichi Sakakibara so they developed a close friendship. My grandfather did not intend to start his own school but had effectively done so by the early 20th century. This became known as the Ohbata school. He built his own dojo with the help of a friend named Hasegawa in the Asakusa district of Tokyo.

Shindo Yoshin-ryu is well-known in the Japanese karate world because Wado-ryu jujutsu kempo (karate) founder Hidenori Otsuka received a menkyo kaiden in Shindo Yoshin-ryu. A common misconception of most Wado-ryu practitioners is that Hidenori Ohtsuka became the headmaster of Shindo Yoshin-ryu. While he did receive a menkyo kaiden in Shindo Yoshin-ryu, several others did as well resulting in several schools. The original (Matsuoka) line succeeded through Motoyoshi Saruse to Tatsuo Matsuoka and still exists today in Japan.

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“Interview with Koichi Tohei — Part 2,” by Stanley Pranin

Koichi Tohei at Ki Society Headquarters in Tokyo, c. 1996

“Budo, by its very nature, does not involve competitive fighting. If you examine the Chinese characters you will find they mean “the way of stopping the weapon.”

Mind-Body Unification (Shin Shin Toitsu) and Ueshiba Sensei

Ueshiba Sensei was an individual who showed what it means to exist in a relaxed state, to possess true ki, and to have a unified mind and body. His posture was as solid as a rock and you couldn’t budge him no matter how you pushed or pulled; yet he would toss me effortlessly without ever letting me feel that he was using any strength at all. I was astounded that such a person should actually exist in the world.

More than anything, what Ueshiba Sensei taught me was that a relaxed state is the most powerful. He himself was living proof of that.

I don’t think there is anyone these days who can truly demonstrate this the way he could. This truly wonderful quality that he took such great pains to develop— not stories about him pulling pine trees out of the ground and other nonsense—is what we should try to leave to future generations.

Why Ueshiba Sensei forbade shiai (matches)

Ueshiba Sensei did not allow shiai. In a real shiai the goal is to deprive your opponent of his power utterly and completely; failing to do that, you can’t claim victory. On the other hand, modern shiai are governed by rules that have been established for the sake of safety and to preserve the lives of the combatants, and it is within these rules that victory and defeat are determined.

Such contests, however, are actually sports, and therefore are not really shiai in the true sense of the word. Judo, for example, has been designed so that players can get up off the mat after being thrown any number of times. This is possible only because judo is a sport; in reality such a thing would not occur.

In the past, shiai meant that you either tried to kill or severely injure your opponent, or at least render him incapable of further resistance. Otherwise, the match would be considered unfinished and without a victor.

Koichi Tohei assisted by Terry Dobson, Tokyo, 1962

Budo, by its very nature does not involve competitive fighting. If you examine the Chinese characters you will find that they literally mean “the way of stopping the weapon.” You lay down your own weapon, and at the same time make your enemy lay down his. In other words, defeating people is not the goal; rather true budo is the completion and perfection of your own self. This is what Ueshiba Sensei always said.

To maintain our safety and preserve our lives we have to establish rules. But deciding victory and defeat within those rules automatically places us in the realm of sports. And Ueshiba Sensei was adamant all his life that aikido is a budo, not a sport.

What Ueshiba Sensei taught

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“Sokaku Takeda in Osaka,” by Tokimune Takeda

“Sokaku’s concern for Morihei was like a father for his son.”

Tokimune Takeda (1916-1993)

Here I would like to record the relationship between Sokaku Takeda and the city of Osaka. This relationship also has a deep connection with both Morihei Ueshiba and Takuma Hisa who were the most outstanding disciples of Sokaku Takeda. First, I would like to describe how it was that Sokaku came to teach Daito-ryu in Osaka.

In 1929, Admiral Isamu Takeshita, who studied Daito-ryu with Sokaku Takeda, published an article in the magazine entitled “The Story of the Bravery of Sokaku Takeda.” In this article, he described how Sokaku became a budo instructor serving in the capacity of a bodyguard for Marquis Tsugumichi Saigo, an army general, and how he performed acts of bravery in various places. This article came to the attention of the Tokyo Asahi Newspaper Company which sent a journalist to Hokkaido in 1930 to interview Sokaku who was travelling around the northern island teaching.

In 1930 Sokaku was teaching a number of prominent persons in the area of the town of Abashiri. In July of the same year, Sokaku, then 72 years old, went to Koshimizu village in Kitami no kuni accompanied by Taiso Horikawa where he taught Daito-ryu to various leading citizens. It was at this time that Yoichi Ozaka, a reporter of the Tokyo Asahi Newspaper Company followed Sokaku Takeda and went to the Daito-ryu master who was staying at an inn in Koshimizu for the purpose of interviewing the subject of the above-mentioned article written by Admiral Takeshita. He hoped to gather information on Daito-ryu techniques, famous disciples and materials concerning the art.

Sokaku prohibited Daito-ryu from being transmitted to the general public and taught it secretly as a police tactics method and self-defense techniques for prominent people. Consequently, Sokaku would turn away reporters commenting that the art was “not a show.” But this time Sokaku took into account the fact that the Tokyo Asahi newspaperman had come from a great distance to follow him around in order to see him, and the Daito-ryu master willingly agreed to be interviewed. Mr. Ozaka was very impressed by the list of names of top martial artists and noted personages recorded as students of Daito-ryu. As soon as he returned to his office he wrote an article entitled “Ima Bokuden” (reference to Bokuden Tsukahara (1489-1571), founder of Bokuden-ryu tactics and known as a great swordsman) about Sokaku that included a photo. This article became known to martial artists all over Japan and Sokaku’s fame spread far and wide.

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An Epic Story: “Morihei Ueshiba and the Omoto Religion,” by Stanley Pranin

“Onisaburo Deguchi publically criticized Japan’s leaders accusing them of the misuse of the imperial system to further its aims..”

Onisaburo Deguchi, c. 1920

Aikido is known internationally as one of Japan’s modern martial arts enjoying a reputation as a unique, ethically-based self-defense discipline. The Omoto sect was one of the most significant of the so-called “new religions” of Japan in the early part of the 20th century. At the height of its influence in 1935, it had nearly two million adherents before its brutal suppression at the hands of the existing military government. While Aikido and Omoto are not normally associated together in the public’s mind, there exists an inseparable link between the two due to the close personal bond between their two central figures, Morihei Ueshiba and Onisaburo Deguchi.

Morihei Ueshiba was a devoted disciple of Onisaburo Deguchi and long-time member of the Omoto Sect. Onisaburo—a towering figure in Japanese society in the first half of the 20th century—was Morihei’s spiritual mentor. His teachings and consistent support of Ueshiba were key factors in the latter’s development of aikido. The characters of these two giant figures are a study in contrasts. Moreover, it is fascinating to ponder aikido and Omoto as twin cultural phenomena and understand why aikido continues to spread worldwide while the dynamic appeal of Omoto of the prewar years has waned.

Omoto Overview

For those unfamiliar with the Omoto religious sect, I would like to provide a brief overview. The Omoto religion is a product of the combined efforts of two charismatic figures, one an illiterate peasant woman named Nao Deguchi (1837-1918), and the other, a flamboyant genius, Onisaburo Deguchi (1871-1948), under whose guidance the sect was propelled into national promience before its suppression in 1935.

Nao Deguchi led a destitute and tragic life losing her husband and several of her children at an early age. She was a devotee of the new religion of Konkokyo that worshiped a folk god named Konjin. In 1896, at the age of 56, pushed to the brink of despair by a life of unspeakable misery, Nao entered into a trance state lasting about two weeks. She was reported to have been possessed by a benevolent spirit who preceded all other gods in origin, power and universality.

Although illiterate, Nao began to take dictation from this sublime spirit in a script she herself was unable to read. Her character, especially after the initial trance experience, became extremely bizarre and she was confined to her room as a lunatic.

Nao’s writings proved full of revelations concerning the spirit world and contained a continuous stream of social criticism. Mankind was urged to mend its ways and create new structures of social justice while developing a new value system. Moreover, her vision was based on a universal God who regarded all human beings as equals. This ideal was, naturally, in conflict with state Shinto which placed the imperial family at the center of worship and revered the Emperor as the highest god.

Nao Deguchi, 1837-1918

Nao had begun to gather quite a local following in and around Kyoto, when in 1898, Onisaburo Deguchi appeared on the scene. Born Kisaburo Ueda, Onisaburo was an autodidact with a keen interest in shamanism who also had a series of trance experiences during which it was revealed that he had a spiritual mission to fulfill as a savior of mankind. Onisaburo was extremely intelligent, very eloquent and given towards flamboyant behavior.

Onisaburo married Nao’s daughter, Sumiko, in 1900, and the two joined forces in spreading the faith. They were remarkably successful in the early 1900s through their proselitizing and publishing activities and built a powerful nationwide network by the time Nao died in 1918.

Omoto’s overwhelming success proved its undoing as it became a constant source of irritation to the Japanese government. The heart of the matter was the universalist and humanistic approach of Omoto teachings which regarded all human beings as brothers and equals and which stood in stark contrast to the ultra nationalistic stance of the prevailing imperial establishment which imposed its view of Japan as the “land of the gods” on the nation. The Omoto was attacked and repressed by police troops in the so-called “Omoto Incidents” of 1921 and 1935 with Onisaburo and many sect leaders being tried and imprisoned….

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“Aikido and Injuries: Special Report,” by Fumiaki Shishida

“Brutality and death in aikido dojos in Japan”

Editor’s comment: This article was originally published in Aiki News back in 1989. On a recent trip to Japan, I had an opportunity to meet again with Professor Shishida. The subject of injuries and deaths in aikido again arose in our conversation and I was appalled to learn that the type of incident described in this article has continued unabated in subsequent years resulting in more aikido-related deaths. In one extreme case, Professor Shishida related that two deaths occurred at the same university within a relatively short time span. He also mentioned that despite the fact that parents of the victims have sued the concerned universities on various occasions, the courts have consistently found the schools blameless. I feel this situation is intolerable and would encourage readers to post their comments on the Aikido Journal bulletin board with an eye toward exposing this horrible situation in the hope that even a single life might be saved!

This section of the complete thesis was printed in the Nihon Budo Gakkai Gakujutsushi. (Scientific Journal of Japanese Martial Arts Studies) was published in Volume 21, No. 1, 1988. The bibliography has been omitted.

Professor Fumiaki Shishida

Chapter Two: Cases of Serious Accidents Resulting in Death and Serious Injury

The cases contained in the documents in Chapter 1 and other materials and testimonies offered by the individuals in question such as alumni who responded to my requests for data are listed in the table included. I chose to reproduce all information in cases where data was limited and attempted to select information for its instructional value in those cases where space limitations caused me to omit details where the data was ample. I have omitted the names of the victims and universities in consideration of the persons involved. I have assigned numbers to the cases according to the date of occurrence of the accident.

III. Proposals for Countermeasures for the Prevention of Serious Accidents

(1) Recognition of Danger—Inherent Characteristics of Kata Practice Method: In aikido in general, a training method is adopted where the uke (person taking the fall) and tori (person throwing) practice a predetermined technique. This kata method was also adopted by the Japan Aikido Association which employes the randori method in competition. The method appears to be safer than the randori method used in judo since it requires less physical contact even though methods of kata practice differ slightly depending on the school. What about the case of aikido?

First, I would like to mention the fact that out of the cases of serious accidents in the chart of Chapter 2, all except 3 and 4 occurred in sport clubs affiliated with aikido schools which do not practice the competitive randori method. The schools involved in cases 3 and 4 are not known because of a scarcity of documentation. This writer who has experience in both the Association kata and randori method considered that the randori method was much more dangerous than the kata method. Hence, I was extremely surprised by the nature of accidents cited.

Why are most of the victims physically weak such as university freshmen or sophomores or female students? Why weren’t the senior students or leaders able to prevent the accidents? Naturally, we must seek the reasons in the descriptions of the accidents. However, I believe that there is a common cause to the accidents in all 11 cases. Therefore, I wish to point out the inherent danger of the kata method of practice which is a conclusion I have arrived at as a result of an examination of the cases….

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“An intimate glimpse of the Ueshiba and Saito Families in Iwama when Aikido was born”

“Morihiro Saito Celebrates 50 Years in Aikido, by Stanley Pranin.”

Prior to ceremony honoring 9th dan promotion

On May 4, 1996 a celebration was held in Iwama, Ibaragi Prefecture, to commemorate the 50 years Morihiro Saito of the Ibaragi Shuren Dojo has spent in aikido. Following opening remarks by Yoshimi Hanzawa Shihan, speeches were made by Aikikai Hombu Dojo-cho Moriteru Ueshiba, and the Mayor of Iwama who expressed thanks to Saito Shihan for his contributions to the town. After the presentation of gifts and flowers, Saito Shihan made an address (excerpts of which appear below) and donated funds for the welfare of the elderly in Iwama. A toast in which Hiroshi Isoyama Shihan of the International Aikido Federation called Saito “a modern-day Miyamoto Musashi” completed the ceremonies.

Some 400 people gathered to celebrate Saito Shihan’s half-century in aikido, including old-timers like Zenzaburo Akazawa and students from all over Japan. Numerous foreigners were also to be seen, offering a glimpse of the international character of Saito Shihan’s activities.

“One family created by the kami; one family created by aikido.”

Excerpts from Saito Sensei’s speech:

Thanks to my teacher, founder Morihei Ueshiba and his family, I have been able to come this far in aikido.

The past 50 years have included times of great enjoyment and of hardship. When I became a student of Ueshiba Sensei back in 1946 there were already several uchideshi in the dojo. Many went on to become world-class teachers. They made me work hard, to be sure, but they also took good care of me.

Uchideshi life back then consisted of rising before the sun to pray, training, and eating two meals a day of rice porridge with sweet potato or taro. The rest of the time was spent working on the farm. Many of the old-timers here today no doubt helped O-Sensei with the farm work. He was always asking people to help, so being an uchideshi was pretty hard work. I myself had a job with the National Railroad, so every other day I got to slip away.

On wedding day, January 1952

The founder would act on things as soon as he thought of them without paying much attention to the convenience of other people or their households. He would just suddenly say, “Everybody come tomorrow, there’s threshing to be done!” Of course, everyone had other business to attend to, but somehow we all ended up putting in our time anyway. Eventually, though, the sempai stopped coming during the day and there was no one left. I went to the dojo whenever I got off my shift at the railroad, but no one would be there. The founder would be in the fields already. When I greeted him he would say, “Ah, you’ve come,” and then we would train together, just the two of us. He was very good to me in that way.

One day Ueshiba Sensei said, “Saito, get yourself a wife.” Fortunately, I ended up marrying Sata. I say fortunately because I wasn’t exactly a good catch as a husband, and I can’t think why anyone would want to marry her, either. Once we had settled on one another, Sensei said, “You can have the wedding in my house,” which we did. Soon afterward, however, he said, “You’re in charge of the place now,” and promptly left on a trip to the Kansai region. Well, I didn’t know what to do, so the next day I chased after him, following him all around Kansai asking him to come back. Because of that we never did get to go on a honeymoon.

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Aikido Journal now on Twitter!

I set up a Twitter account today, belatedly. The nature of my work flow is such that the Twitter model is very convenient in that a lot goes on that I don’t blog about it, but saying something succinct in 160 characters is very doable.

Having said that, I would invite you to follow us @AikidoJournal to stay abreast of the latest goings on.




“Aiki Ken and Jo Suburi: Part 4 – Tsuki Gedan Gaeshi” by James Neiman


This is the 4th in a 27-part series on the Aiki Ken and Jo Suburi presented by James Neiman, Dojo Cho of Shugyo Aikido Dojo, where martial arts instruction in Union City, California is offered. All the articles are paired with YouTube video demonstrations of each of the Suburi (click here to subscribe to the channel, and click here to view all the articles in this series). These paired demonstrations and articles are offered to Aikidoka who would like to more fully understand the precise mechanics within each of the Suburi, how they can be practiced in both solo and partner settings, and how one can align the Suburi with taijutsu to develop increasing competence and precision with both basic and advanced technique.

Tsuki Gedan Gaeshi

In this article we examine Tsuki Gedan Gaeshi, which is the 4th of the Aiki Jo Suburi in the series known as the Tsuki No Bu.

In summary, Tsuki Gedan Gaeshi is a forward thrust combined with a downward turn. It builds on Choku Tsuki and Ushiro Tsuki, and for the first time the practitioner encounters a suburi with turning dynamics. Tsuki Gedan Gaeshi is a complex movement that provides important perspectives on the role of atemi, the dynamic and fluid movement involving both uke and nage, and the kinetic chain involved in turning movements. The exercise requires a fluid combination of movements that can be divided into 4 major sections:

  1. Drop
  2. Thrust
  3. Gather energy
  4. Turn

[Read more…]


“The Virtues of Aikido,” by Stanley Pranin

The popularity of aikido both in Japan and abroad is a post-World War II phenomenon. Early students of Founder Morihei Ueshiba such as Koichi Tohei, Kisshomaru Ueshiba, Gozo Shioda, Kenji Tomiki and others, followed by their students in turn, were mainly responsible for the growth of the art on an international scale.

What factors are responsible for aikido’s broad appeal? Many people observing the art for the first time comment on the beauty and gracefulness of aikido techniques. The attacker is thrown in a seemingly effortless manner yet suffers no apparent harm from the encounter. The promise of a self-defense art that protects the individual while sparing the aggressor is an attractive concept in philosophical and moral terms in a world where the specter of warfare seems ever present. Aikido’s ethical basis appeals to man’s deep-seated instinct for survival. At the same time, the art provides a unique alternative to the violent techniques of other martial arts—techniques that elicit moral repugnance in many.

On a physical level, aikido has much to offer for the health conscious. The accumulated benefits produced by warm-up, stretching, throwing and falling exercises are considerable. Many practitioners have undergone dramatic physical transformations through aikido training on their way to a fitness lifestyle.

The social milieu that develops in aikido dojos is an important part, too, of the training experience for many practitioners. Aikido tends to draw from a wide age range and students continue longer than practitioners of arts centered on competition, primarily the domain of young people. Also, I think it would be accurate to say that, as a percentage, aikido has a higher ratio of female participants than any other martial art. All of this contributes to a strong sense of community. For many students of aikido, the dojo is an extension of or even a substitute for their family.

Aikido: the non-martial art

For all of the positive benefits of aikido training, the art has not yet realized its great potential as a social force for promoting harmony among peoples. Although the relationship may not appear obvious, I think this is due in large part to the art’s distancing itself from its martial roots. It is the martial atmosphere of the dojo setting that allows students to develop real-world skills and elevates the level of training beyond that of a mere health system. The neglect of the martial side of aikido can be explained in part by historical circumstances.

[Read more…]


“Aiki Ken and Jo Suburi: Part 3 – Ushiro Tsuki” by James Neiman


This is the 3rd in a 27-part series on the Aiki Ken and Jo Suburi presented by James Neiman, Dojo Cho of Shugyo Aikido Dojo, where martial arts instruction in Union City, California is offered. All the articles are paired with YouTube video demonstrations of each of the Suburi (click here to subscribe to the channel, and click here to view all the articles in this series). These paired demonstrations and articles are offered to Aikidoka who would like to more fully understand the precise mechanics within each of the Suburi, how they can be practiced in both solo and partner settings, and how one can align the Suburi with taijutsu to develop increasing competence and precision with both basic and advanced technique.

Ushiro Tsuki

In this article we examine Ushiro Tsuki, which is the 3rd of the Aiki Jo Suburi in the series known as the Tsuki No Bu. Click here to view a video demonstration of the components of this Suburi. In summary, Ushiro Tsuki is a rear moving thrust, related in important respects to Choku Tsuki, but with a jo thrust to the rear beginning on the left side of the body. Ushiro Tsuki is the first jo suburi in which a rear moving thrust is executed, and involves an alignment of the jo that serves as the basis for more complex movements in later suburi. The exercise requires a fluid combination of movements that can be divided into 3 major sections:

  1. Drop
  2. Align the jo
  3. Transfer momentum in the rear direction
  4. Complete thrust

[Read more…]


“Can you write a great ad headline for me? Win an ebook by Morihiro Saito!” by Stanley Pranin

Tomorrow we’re going to launch a new ebook titled “Takemusu Aikido, Volume 2 — More Basics” by Morihiro Saito, 9th dan. I’m super busy at the moment and I know that there are a lot of smart people out there.

So if you have a knack for writing great ad headlines, please go here, read the product description, and come up with your submission. Just post it as a comment, please. If I use your suggestion instead of my own… which I’m keeping secret, you’ve just won a free copy of this great 206-page ebook by Saito Sensei.

I need it by 10pm eastern time, por favor!

Thanks Folks!