The History of Aiki: From Daito-ryu Jujutsu to Daito-ryu Aikijujutsu - A Thorough Look Into the Secret Scrolls of Daito-ryu Part 5

The now ubiquitous term “Aiki” was only incorporated into the art's name in 1922. With this update in domination came further developments (i.e. an expansion) in Sokaku's curriculum, leading to the creation of new “Aikijujutsu” scrolls, which most readers who made it thus far with us will likely find of particular interest. However, although we plan to continue our research into the evolution of Sokaku's Aikijujutsu scrolls and curriculum and their relationship with Aikido, before delving into it, we feel that it is worthwhile to take a moment to discuss the meaning of the term Aiki since it plays an essential role in both Daito-ryu Aikijujutsu and Aikido.

In this article, we will examine how the meaning and interpretation of Aiki evolved over time before Daito-ryu came about, we will explore the earliest written references to Aiki within the Daito-ryu documentation at our disposal, and we will investigate the circumstances surrounding the incorporation of the term into the art's name in 1922. Finally, we will highlight the tenuous, yet definite connection between the first two scrolls of Daito-ryu and Aiki techniques.

Aiki in the Edo Period (1603 - 1867)

Within the realm of Japanese martial arts, the word aiki first emerged in the late 17th century, usually written with the characters 合氣 (matching intentions) or 相氣 (mutual intentions). During this era, aiki was primarily meant to convey a negative connotation. For instance in Japanese kenjutsu, it refers to the situation when both sides had an identical intention of attacking at an identical moment in time, thus resulting in a situation when neither side could not move, for if they did, it would result in aiuchi (相討ち, mutual kill). This state of colliding intentions (Aiki) should ideally be avoided during real fights or training (Kudō, 2015). Instead, situations of gaiki (外氣, or non-matching intentions) were sought, where rather than performing  the same attack, the emphasis was placed on responding with a different attack, a defensive maneuver, or a counter technique.

The above negative interpretation of Aiki can be found in the densho of various sword schools such as Tamiya-ryu (田宮流) (Tamiya, 1689), Nitoichi-ryu (二刀一流) (萩原, 1759), Shinshin-ryu (真々流) (松平, 1806), Tennen Rishin-ryu (天然理心流) (近藤, n.d.), Itto-ryu (一刀流) etc.

Within Itto-ryu, the teaching of avoiding Aiki is described in the Matsukaze no Koto section of the Itto-ryu heiho kajo mokuroku (一刀流兵法箇條目録), which is a middle-level transmission scroll of the school.

On the left, the content of the Itto-ryu Heiho Kajo Mokuroku published in Tesshu Zuihitsu (鉄舟随筆), 1903 (Yamaoka & Abe, 1903). The scroll lists 12 items. Number 8, Matsukaze no Koto (松風之事, the matters of pine wind) is marked in green. On the right, the oral teaching of Matsukaze no Koto. As the explanation begins: Matsukaze means to avoid Aiki (松風とは合氣をはずせと云うことなり) The characters of Aiki (合氣) are marked in red. 

Aiki also appears in the teachings of various grappling (jujutsu) schools, with a similarly negative connotation. Unlike in kenjutsu, opponents physically grab each other and in this context, Aiki is understood as the tendency for someone, when forcefully grabbed, to tense up and resist using muscular strength against their opponent, leading to a stuck situation where one loses one's freedom to move due to one’s own rigidity. This situation was thus broadly considered as unfavorable in actual combat or training, especially since Japanese martial arts are largely based on the principle that “soft often overcomes hard” (柔よく剛を制す). Therefore, skillful techniques were invented as an alternative to sheer strength against strength, ideally making it possible for a physically smaller individual to overcome a larger opponent.

This negative meaning of Aiki is documented in the densho of jujutsu styles such as Kito-ryu (起倒流) (寺田, 1764), Kyushin-ryu (扱心流) (石川, 1833), Tenshin Shinyo-ryu (天神真楊流) (寺崎, 1852), and Yagyu Shingan-ryu (柳生心眼流) (星野, 1942).

Aiki in the Meiji Era (1868 - 1912)

It seems that a notable shift occurred in the understanding of Aiki during the late 19th century, and publications dating from this era started to ascribe to Aiki a more positive connotation. The oldest and most influential book of the time was Budo Hiketsu: Aiki no Jutsu (武道秘訣　合氣之術, Secret of Budo: The Technique of Aiki) (Bukotsu, 1904), published first in 1892 by an author known by the pen name Bukotsu Kyoshi (武骨居士). The real author behind this pseudonym was Kondo Yoshizo (近藤嘉三), a scholar of hypnotism and occult studies. 

The cover of Budo Hiketsu Aiki no Jutsu on the left, and the table of contents on the right. The pen name of the author (武骨居士) and the date of publication (November, 1892) is marked in red. 

In this book, Aiki no Jutsu is defined as the highest level i.e. mystery of Japanese Budo (武道の奥儀), and explained as a technique both using Kiai Jutsu (気合術 martial shout to focus one's intention) and the instantaneous reading of the opponent's mind (瞬間読心術). In other words, it's a mysterious technique where someone reads the opponent's murderous intent (殺気) and by extending their own ki (気, intention) freezes the opponent and takes him down. (Omiya & Hirakami, 2018) (Kudō, 2015) Unfortunately, the book does not provide explicit details of this technique. Nevertheless, it was republished multiple times and had a significant influence on subsequent publications and the evolving understanding of Aiki during the early 20th century. (帝国尚武会, 1918) (古屋, 1911) (熊代, 1911)

 Takeda Sokaku and Aiki (before 1899)

Takeda Sokaku (1859 - 1943) became a monjin (門人, “student”) of Shibuya Toma (渋谷東馬) in 1869 at the age of 10, and learned Onoha Itto-ryu Kenjutsu at Shibuya’s Yokikan (養気館) dojo, which was at walking distance from Sokaku’s home, at Aizubange, Fukushima Prefecture. (Nomoto, 2015) In 1875, the dedicated members of the Yokikan Dojo offered a wooden plate to the Yanaizu Enzoji (柳津円蔵寺) temple which bore the names of all the dojo’s students. Among the 104 names, in the middle, we can see the name “Takeda Sokaku” written as 竹田宗角 affirming Sokaku’s active training at Shibuya’s dojo during that period.

Onoha Ittoryu master, Shibuya Toma in 1889 (age 56). The offering plate of the members of the Yokikan Dojo at Enzoji temple from 1875. On the right in large characters is written “Students of Onoha Itto-ryu Shibuya Toma Sadaho”. Sokaku’s name written as 竹田宗角 is marked in red. Note that even though the pronunciation is the same, two characters are written differently compared to the way he would have his name written in later years (武田惣角).

Sokaku is said to have received a menkyo (免許, “license”) from Shibuya in 1876 at the age of 17. (会津剣道誌, 1967) Unfortunately, the scroll or certificate he received during this period is not available. As we have seen above, the recommendation to avoid situations of Aiki (matching intentions of the attack) is included in the densho of the Onoha Itto-ryu school thus it’s likely that Sokaku first heard and learned about Aiki from Shibuya Toma, albeit in its negative interpretation.

Sokaku spent his twenties traveling around Japan (most likely, the northern region)  from one dojo to another, engaging in kenjutsu sparring matches (武者修行). In his thirties, he solidified his career as a kenjutsu teacher of the Onoha Itto-ryu style. Just like in his twenties, he continued to spend a great deal of time traveling and engaging in sparring matches, however, after defeating his opponents, Sokaku took on the habit of making them his students. From this period, Sokaku’s activities are much better documented as he maintained records of his combats and seminars, including the names, dates, and usually the location of the training in his booklets called Eimeiroku (英名録). In these records, Sokaku identifies himself as a monjin (門人, student) of Aizu Samurai Shibuya Toma of Onoha Itto-ryu swordsmanship.

On the left, a record of a kenjutsu battle with another Onoha Itto-ryu teacher, Dazai Tobee (太宰刀兵衛, age 66) that took place at Miyagi prefecture, Kurihara district, Iwagasaki town, July 14,  1899. On the left side of the page, Sokaku is mentioned as Onoha Itto-ryu Takeda Sokaku sensei (小野派一刀流武田惣角先生) marked in red. In the middle, the first page of one of Sokaku’s early Eimeiroku booklets mentioning him as a monjin of Onoha Itto-ryu Shibuya Toma. On the right, Sokaku in his thirties as a kenjutsu teacher (the earliest known picture of Sokaku).

Sokaku dedicated the first half of his life to the way of the sword but in 1898, his path took a profound turn when he had a transformative encounter with Hoshina Chikanori (保科近悳, 1830-1903) who served as the guji (宮司, chief priest) of the Ryozen shrine at that time.

On the left, a portrait of Hoshina Chikanori in his later years. Hoshina was a former chief councilor of the Aizu clan also known as Saigo Tanomo (西郷頼母). In the middle, the poem, Hoshina wrote in Sokaku’s Eimeiroku proving their connection dated May 12, 1898. The page is officiated with Hoshina’s square seal. On the right, the first page of one of Sokaku’s Eimeiroku booklets mentioning him as a monjin of Aizu samurai Hoshina Chikanori.

Hoshina told Sokaku that the era of the sword had come to an end, and advised him to shift his focus to teaching jujutsu instead. To put this in historical context, the Meiji government issued the Haitōrei (廃刀令, Sword Abolishment Edict) in 1876, which prohibited the members of the ex-samurai class from wearing swords in public. Following this decree, traditional kenjutsu training lost its practical necessity, leading people to shift their focus more on jujutsu training. This is exactly the time period when Kodokan judo started to develop.

In his later years (c. 1913), Sokaku lived in Sagawa Nenokichi’s house in Hokkaido and Nenokichi’s son Sagawa Yukiyoshi tells the following story (Kimura, 1995):

“武田先生と同郷の板橋林三という人が先生を訪ねてきて私を含めて三人しかいなかった時、先生が板橋氏を立たせて両手の合気で色々倒したあと、板橋氏が「前やっていたやわらとちがう」というと「これは保科さんから習ったものだ」と言っていた。”

“Itabashi Rinzo, who was from the same village [in Aizu] as Takeda sensei, came to visit him [in Hokkaido]. When there were only three of us (in the room) including me [Sagawa Yukiyohi], Sensei made Mr. Itabashi stand and threw him with various Aiki techniques from a two-handed grab [Ryote-dori]. Following that, Mr. Itabashi remarked, “It’s different from the yawara (jujutsu) you have done before”. In response, Takeda sensei explained “This is what I learned from Hoshina-san.”.”

The anecdote suggests that the meeting with Hoshina Chikanori was a turning point in Sokaku’s martial journey, and that it was the basics he learned from Hoshina that later developed into Aiki techniques in Daito-ryu. As a result of personally witnessing the above episode, Sagawa Yukiyoshi later added Hoshina Chikanori’s name to the lineage of the Daito-ryu scrolls that he handed out to his students.

The final segment of a Hiden Mokuroku scroll issued by Sagawa Yukiyhoshi. “Hoshina Chikanori, former Aizu domain chief councilor” marked in red is added to the lineage after Takeda (Takumi no Kami) Soemon, Sokaku’s grandfather as his student (門人).

Aiki in Daito-ryu Jujutsu (1899 - 1922)

One year after meeting Hoshina, Sokaku started teaching Daito-ryu Jujutsu in 1899, at the age of 40. There were two transmission scrolls from the beginning, hiden mokuroku and hiden okugi no koto, most likely created by Sokaku. The technical explanations in these scrolls can be considered Sokaku’s direct words as he dictated the scrolls. “Aiki” (合気) doesn’t appear in the text, neither in the title nor in the technical descriptions, and it is not mentioned in Sokaku’s eimeiroku (enrolment) booklets either. Based on the surviving records, one would be inclined to conclude that Aiki was not part of Sokaku’s teaching in the early years at all, but, this would be an incorrect assumption. According to Sagawa Yukiyoshi, the word Aiki appears frequently in his father, Nenokichi’s notes, which he diligently recorded after attending Sokaku’s seminars and training sessions. (Kimura, 1995)

On the left, Sagawa Nenokichi with Takeda Sokaku in Hokkaido c. 1914. In the middle, a page from Nenokichi’s note recording Sokaku’s training in November 1913. The phrase “apply Aiki” (アイキヲ掛ケ) is highlighted in red. On the right, Sokaku demonstrating a shouldering technique in his 80s. Here, the uke does not grab Sokaku’s hand with two hands (morote-dori) but instead, the tessen (iron fan) Sokaku is holding in his right hand.

A recent publication (大東流合気佐門会, 2022) includes a page from Nenokichi's notes, which translates as follows:

片手ヲ両手ニテ掴マレタトキ其ノ手ヲ押ㇱ出ㇱ、アイキヲ掛ケ、ウシロ二回リ、ショイ投ゲル事

When one hand is grabbed by two hands, push that hand forward, apply Aiki, turn to the back (of the opponent), and throw him over your back.

In Nenokichi’s note, Aiki is written with phonetic katakana characters (アイキ), implying that Sokaku used the word in his teaching, however, since it was an uncommon word in the Japanese language Nenokichi wasn’t sure how to write it using kanji characters. This note offers clear evidence that Aiki was included in Sokaku's teaching as a technical term as early as the 1910s.

Sokaku moved to Yubetsu (湧別) in 1913 and lived in Nenokichi’s house for two years. Nenokichi built a dojo of the size of 18 tatami mats and received private instruction from Sokaku twice a day in the morning and the afternoon. His son, Sagawa Yukiyoshi remembers the conditions of Sokaku staying at their house as follows:

武田先生に習うのは大変だった。一週間で十円だが当時の月給が初任給で八円だった頃だからね。金がなくてはとても習えなかったよ。うちにいてもらう時は朝から晩までお風呂をわかしていつでも入れるようにして三食付でときどき外へごちそうに連れていったり色々して月五百円払っていた。当時の北海道の長官の給料よりも高いよ。それ位払う人でなければ習えなかったよ。

Learning from Takeda sensei was challenging. The fee was 10 yen for a week (seminar), but at that time, the starting monthly salary was only 8 yen. Those who didn’t have money couldn’t learn it. When he stayed at our house, the hot bath had to be prepared from morning to evening so he could enter whenever he pleased. We served him three meals a day and sometimes escorted him to a restaurant to eat something special. On top of that, we paid him 500 yen a month. It was more than the salary of the director-general of Hokkaido at that time. Those unable to pay that sort of money could not learn.

It is said that Nenokichi tried the techniques he learned from Sokaku on robust construction workers, and soon realized they were challenging to apply against resisting opponents. Nenokichi then asked Sokaku to teach him Aiki, a technique or body usage to neutralize the opponent's force (相手の力を無力化する). (Kimura, 1995) It seems that Sokaku taught Aiki only to his close students during private lessons, and not during public seminars.

Two years later, in 1915, Ueshiba Morihei enrolled in Daito-ryu and attended three consecutive 10-day seminars with Sokaku at the Hisada Ryokan (旅館, inn) from February to April.

Top left, Ueshiba Morihei in Hokkaido c. 1916. Top right, the Hisada Inn in Engaru, Hokkaido, where Ueshiba Morihei first met Takeda Sokaku. At the bottom, records of payment in Sokaku’s shareiroku after the first three Daito-ryu seminars that Morihei participated in, dated March 5, March 19, and April 4, 1915. After each 10-day seminar, Morihei paid 10 yen as a tuition fee. Ueshiba Morihei’s name (植芝盛平) is marked in red.

It appears that Morihei shared a closer relationship with Sokaku than that of a regular student. He invited him and his family to reside at his house in Shirataki and took care of Sokaku personally. (Ueshiba, 1999) In January 1916, Morihei presented a piece of land to Sokaku's wife Takeda Sue, as recorded in Sokaku's shareiroku (payment ledger). In addition, Inoue Noriaki, Morihei’s nephew who lived with the Ueshibas at that time, mentions in an interview that since Morihei was eager to learn, both Morihei’s father Yoroku and Noriaki’s father Zenzo sent money to Sokaku every month. (Pranin, n.d.) Indeed, Yoroku’s and Zenzo’s names can be found in Sokaku’s shareiroku, however, the amount of payment is not recorded.

On the top left, a record of Ueshiba Morihei presenting a field of around 400 m2 to Takeda Sue, Sokaku’s wife on January 25, 1916. On the top right, Inoue Zenzo and Ueshiba Yoroku’s names in Sokaku’s shareiroku. Note that the amount of payment is not recorded. At the bottom, A letter from Takeda Sokaku to Ueshiba Morihei, thanking for the money that Morihei sent to him. The characters of remittance (御送金) are marked in red.

Aside from the standard 10 yen tuition fee that Morihei paid for regular seminars, the aforementioned circumstances suggest the possibility of private training sessions between Sokaku and Morihei during this period, as has been pointed out by Guillaume Erard and Stanley Pranin (Pranin, n.d.). Similarly to Nenokichi two years earlier, it is likely that Morihei would have already heard or learned about Aiki from Sokaku during these private sessions in Hokkaido.

In December 1919, Morihei received a telegraph conveying the critical illness of his father. In response, he promptly left Hokkaido and never returned. Morihei left his house to Sokaku and Shirataki became Sokaku's home for the rest of his life.

On the left, Ueshiba Morihei as a pioneer in Shirataki, Hokkaido c. 1913 in the font of a newly built house. On the right, a record from Sokaku’s shareiroku stating that he received a one-storey wooden house from Ueshiba Morihei. Yoshida Kotaro (who introduced Morihei to Sokaku in 1915) and another person are mentioned as witnesses.

In the spring of 1920, Morihei relocated to Ayabe with his family, joining the newly established religious sect Omoto-kyo. Here, Morihei engaged in the study of religious texts, kotodama, and meditation. He quickly earned the trust of the community and following the advice of Onisaburo Deguchi, the spiritual leader of Omoto, Morihei opened his first dojo, the Ueshiba Juku (植芝塾), in the fall of the same year, where he started teaching martial arts (Daito-ryu Jujutsu) to the members of the sect. Morihei’s reputation as a martial art teacher spread quickly and soon, navy officers from the nearby port of Maizuru joined the training.

Top left, Onisaburo Deguchi’s calligraphy “Ueshiba Juku”. Bottom left, Ueshiba Morihei teaching at the Ueshiba Juku. Onisaburo’s calligraphy is displayed above the altar on the right. On the right, Morihei in front of the Ueshiba Juku, c. 1921.

In April 1922, Takeda Sokaku appeared in Ayabe with his family and stayed at Morihei’s house for five months. It seems that Sokaku came to Ayabe after hearing that Morihei had opened a dojo and his arrival was unexpected. (Pranin, n.d.) However, in the Daito-ryu circles, it is said that it was Morihei himself, who invited Sokaku primarily because he had difficulties teaching the navy members. (Pranin, n.d.) (Pranin, n.d.)

On the left, Ueshiba Morihei’s house in Ayabe. On the right, Sokaku’s wife and son, Takeda Sue and  Tokimune c. 1921. Sue was a master of Daito-ryu too (Footnote: AikiNews Daitokan Kisshomaru).

During his stay, Sokaku taught 11 seminars at the Ueshiba Juku, typically spanning 10 days in duration each. Both Sokaku’s wife, Sue, and Morihei served as his assistants in the classes. (Pranin, n.d.)

The records of Sokaku’s first seminar at the Ueshiba Juku from the eimeiroku (top left) and shareiroku  (at the bottom). The first seminar lasted 14 days from April 24 to May 11, 1922. Note that here still Daito-ryu Jujutsu (大東流柔術, marked in blue) is written. Among the 21 participants, we can see the names of Onisaburo's daughter, Deguch Asano (出口あさの, and Asano Seikyo (浅野正恭), vice-admiral of the Japanese navy marked in red. On the top right, Asano Seikyo, and the Hiden Mokuroku scroll that he received from Sokaku one month later in June 1922. Asano Seikyo started training under Morihei in 1920. He participated in 8 out of the total 11 seminars of Sokaku at Ayabe and became kyoju dairi (teaching representative) of Daito-ryu Jujutsu during this time.

The following table offers a summary of the information documented in Sokaku’s eimeiroku and shareiroku booklets. (Kudo, 2018)

In the Eimeiroku, all these seminars are recorded as Daito-ryu Jujutsu training. Note that Ueshiba Morihei’s name is not included in the list of participants, probably because he was teaching alongside Sokaku as his assistant. In fact, Morihei’s training is recorded on a separate page.

On the left, the page recording Morihei’s training of a total of 141 days, from April 28 to September 15, 1922. Here for the first time, Daito-ryu Aikijujutsu (大東流合氣柔術, marked in red) is written as the content of the instruction. Morihei is noted as a monjin (門人, student) of Sokaku (marked in blue). Sokaku is mentioned as Takeda dai-sensei (武田大先生, marked in green). On the right, the corresponding page from the shareiroku recording a payment of 100 yen and presenting a sword from Morihei on September 15 of the same year.

This page in the Eimeiroku, detailing Ueshiba Morihei's training in Ayabe, marks the first appearance of Daito-ryu Aikijujutsu as the content of the instruction. Accordingly, for the first time, Sokaku is referred to as Takeda dai-sensei (大先生), which means grandmaster or great teacher. It seems that when Sokaku was teaching Daito-ryu Aikijujutsu he was addressed as dai-sensei, instead of simply sensei, which had been used together with Daito-ryu Jujutsu in the eimeiroku since 1899. It is noteworthy that Morihei was often called Osensei (大先生) by his students in his later years, which is a different reading of the same characters.

From Daito-ryu Jujutsu to Daito-ryu Aikijujutsu

Regarding the appearance of the term Aiki, Aikido publications usually mention that it was Deguchi Onisaburo who recommended Ueshiba to include it in the name of his art, and Sokaku’s visit to Ayabe is either not mentioned at all, or just coincidentally. (Ueshiba, 1957) (Ueshiba, 1999) (Ueshiba, 2022) However, we showed above that the term Aiki was used in Sokaku’s teaching as a technical term prior to 1922, as evident from Nenokichi’s note and that Sokaku was actually teaching in Ayabe at the Ueshiba Juku from April to September 1922. To explore this further, we can propose a more thorough explanation of what may have happened.

Ueshiba likely told Onisaburo that he was learning Aiki from Sokaku. Onisaburo immediately realized the spiritual meaning and kototama interpretation of the word and recommended Morihei to incorporate it in the name of the art. Indeed, given that Morihei primarily taught Omoto believers at the Ueshiba Juku, Aiki-jujutsu might have appeared a more captivating and pertinent term in such environment, in contrast with simple jujutsu. Morihei must have discussed it with Sokaku, who agreed to call the art Daito-ryu Aikijujutsu. Sokaku was 63 and Morihei was 39 years old at that time. This interpretation makes Ueshiba Morihei a sort of bridge between the technical and philosophical aspects of Aiki that he learned from Sokaku and Onisaburo, respectively.

In September 1922, Ueshiba was appointed as kyoju dairi (教授代理, teaching representative) of Sokaku, the first in the now titled art of Daito-ryu Aikijujutsu.

On the left, Ueshiba Morihei sitting in the Ueshiba Juku in front of a board bearing the name Daito-ryu Aiki Jujutsu (大東流合氣柔術). Top right, the enlargement of the pictures reveals that below Somucho Takeda Sokaku monjin kyoju-dairi (総務長　武田惣角　門人　教授代理) and probably Ueshiba Morihei is written. Bottom right, Ueshiba Morihei’s kyoju-dairi entry from Sokaku’s eimeiroku. For the translation of the text that reveals the financial contract between the two men click here.

A month earlier in August, Morihei was also awarded a certificate titled Daito-ryu Aikijujutsu Hiden Okugi no Koto (大東流合氣柔術秘伝奥儀之事).

The content of Ueshiba Morihei’s Aiki Jujutsu Hiden Okugi no Koto certificate that was first published in 1966 by Ueshiba Kisshomaru in Nihon Budo Zenshu Vol. 5 (日本武道全集　第五巻). Note that “Daito-ryu” is omitted from the title of the publication. The above illustration is from Aikido Magazin Vol. 12, June 1986. 

The technical content of Morihei’s certificate reads as follows:

• 118 kajo ura omote (百拾八ヶ条　裏表)
• Aiki no jutsu ura 30 kajo (合氣之術　裏参拾ヶ条)
• Hiden okugi 36 kajo ura omote (秘伝奧儀　参拾六ヶ条裏表)
• The above was taught on 22 instructions (以上弐拾二回教授)

The 118 kajo and hidden okugi 36 kajo correspond to the two scrolls that Morihei received in Hokkaido in 1916. Here, Aiki no jutsu 30 kajo appears for the first time as a set of techniques. In 1922, this certificate represented the highest level of transmission and Ueshiba Morihei was the first to receive it, reflecting not only Morihei’s technical skills in the art but also Sokaku’s trust in Morihei as his student. Here, Sokaku is mentioned as Somucho (総務長, general director) of Daito-ryu Aikijujutsu. This title is quite uncommon in budo circles and Sokaku used it on Daito-ryu Aikijujutsu documents, distinguishing it from the Hombucho (本部長, headquarters director) title that he had been using in association with Daito-ryu Jujutsu since 1899. Following the technical content, there's a note that reads: “The above was taught on 22 instruction occurrences (以上弐拾二回教授)”. In Sokaku’s eimeiroku, the word kyoju (教授, instruction) is consistently used to record seminar details. The reference to 22 instruction occurrences likely refers to the 22 ten-day seminars that Morihei attended since his enrollment in Daito-ryu in 1915. From the eimeiroku and shareiroku we have shown the pages where Morihei’s name is mentioned: three occasions in 1915, four in 1916, and one in 1917, altogether eight seminars in Hokkaido. (Kudo, 2018) With the 11 seminars that took place at the Ueshiba Juku, this adds up to 19 seminars. Note that Morihei’s name was not recorded in the name lists in 1922, since he was present as Sokaku’s assistant. Sokaku’s son Tokimune mentions, that from 1917, Ueshiba followed Sokaku as his assistant to seminars in various regions of Hokkaido, which would explain the note mentioning 22 occasions of instruction (amounting to approximately 220 days of seminar training).

What could Aiki no Jutsu 30 kajo be?

Here I would like to further explore the origin of the Aiki no Jutsu 30 kajo techniques. As we discussed in the previous articles of this series, Sokaku started teaching Daito-ryu Jujutsu in 1899, and from the beginning, there were two transmission scrolls, the hiden mokuroku (118 kajo) and the hiden okugi (36 kajo), suggesting that his curriculum had a two-level structure. In these scrolls, all techniques are described as jujutsu meaning that tori grabs uke to execute a pin or throw. As we pointed out earlier, in hiden mokuroku scroll only 88 kajo (items of technical description) are explicitly written. The text in the scroll concludes with a note that “total 118 kajo” (計百拾八ヶ條) with a following note that states “within this, 30 kajo is not written” (此内三拾ヶ條外手). Thus, the 88 kajo of jujutsu items in the scroll and the “secret” unwritten 30 kajo items altogether count as 118 kajo.

Interestingly, in Ueshiba Morihei’s certificate, the newly appearing Aiki no Jutsu is not added after the second scroll hiden okugi scroll but instead, it is written between the two scrolls as ura 30 kajo. From Morihei’s certificate, it became clear for the first time that the 30 kajo unwritten items in the first scroll could be the Aiki no Jutsu ura 30 kajo items. The following illustration indicates the connection between the hiden mokuroku and hiden okugi scrolls and Ueshiba Morihei’s certificate.

Top right and left, segments of Iwabuchi Giemon’s Hiden Mokuroku and Hiden Okugi scrolls awarded in 1899, when Sokaku started teaching Daito-ryu Jujutsu publicly. The first scroll, Hiden Mokuroku, explicitly denotes 88 items of technical descriptions and concludes with a note “Total 118 kajo within this 30 kajo not written” At the bottom, the content of Ueshiba Morihei’s certificate from 1922. The arrows show the possible connection between the scrolls and the certificate.

Here, omote might pertain to the jujutsu aspect of a technique, while ura pertains to the Aiki application. Once a practitioner masters the Aiki no jutsu 30 kajo techniques, it possibly enables them to perform the hiden mokuroku and hidden okugi 36 jujutsu techniques at the Aikijujutsu level, in accordance to what the title of the certificate indicates. This might also explain why Morihei awarded the first scroll, Daito-ryu Jujutsu Hiden Mokuroku, to his students in lieu of Aikijujutsu Hiden Mokuroku. 

The beginning and ending segments of a scroll issued by Ueshiba Morihei in 1925. Although its technical content is identical to Sokaku’s Daito-ryu Jujutsu Hiden Mokuroku scroll, its title is modified to Aikijujutsu Hiden Mokuroku.

In part 3, we have mentioned Sato Sadami, one of the earliest kyoju dairi, who became Sokaku’s student in June 1900. When he first received instruction, it is said that Sokaku told him as follows:

「合気は教えないが、柔術は教えてやる。」

“I am not going to teach you Aiki but I will teach you Jujutsu” (Matsuda, 1978, 228)

The above quote supports the idea that Aiki was part of Sokaku’s teaching curriculum from the early years, but that he was very selective about who he exposed to it. Since Aiki was a secret and inner teaching of Sokaku’s art, it was never mentioned in the scrolls or the eimeiroku untill 1922. Ueshiba Morihei’s contribution was that he advised Sokaku to make the existence of Aiki public and include it in the name of the art.

In the scrolls, techniques are typically described using two items (kajo), thus we can speculate that the Aiki no Jutsu 30 kajo curriculum describes around 15 techniques. These techniques most likely include Aiki-age (Kokyu-ho in Aikido) and variations of Aiki-nage (Kokyu-nage in Aikido) probably from basic attacks such as katate-dori, ryote-dori, morote-dori, or ushiro ryuote-dori, since these techniques can be found in the curricula of all present Daito-ryu and Aikido schools as basics.

Aiki-nage (Kokyu-nage) variations from Budo Renshu, published by Ueshiba Morihei in 1934. Tori throws uke exclusively using the point of contact (uke’s grasp) which is a characteristic of Aiki (Kokyu) techniques. 

Although there might have been only 15 Aiki techniques in 1899, which sounds like not much, as we have seen in the case of Sokaku’s jujutsu curriculum, his teaching gradually expanded with time. This could be the case with Aiki techniques as well. We already know that scrolls and certificates from the mid-1930s mention Aiki no Jutsu 53 kajo. In addition, one of Sokaku’s late students, Horikawa Kodo, is well known for teaching numerous Aiki techniques that became a characteristic of the Horikawa line.

It is interesting to notice that in the certificate referring to the set of Aiki techniques, Aiki no Jutsu (合氣之術), the exact same characters are used in a way consistent with the title of the oldest book mentioning Aiki: Budo Hiketsu Aiki no Jutsu (武道秘訣　合氣之術) from 1892, hinting at some connection. As we saw above, in this book, Aiki is described as the mystery or secret of Japanese budo; however, the details of how to apply Aiki are not written. It seems that this idea influenced Sokaku. In contrast to the negative interpretation of Aiki in conventional Japanese martial arts (kobudo), Sokaku embraced a positive interpretation of the term and taught it as the secret and highest level of his art. However, unlike the aforementioned book that only introduces the definition of Aiki, Sokaku developed, demonstrated, and taught it as an actual technical skill.

One thing is certain: Sokaku's mysterious Aiki techniques had a great impact on the evolution of Japanese martial arts of the 20th century. Even today, Aiki is a frequent topic in magazines, books, and YouTube videos. Nowadays, it seems that various schools and teachers have their own definitions and interpretations, and it is more and more difficult to find someone who can demonstrate these techniques on a high level with a legitimate lineage.

Summary

In kobudo (古武道, Japanese martial arts prior to the Meiji Restoration), the term Aiki had a negative meaning as colliding intentions of the opponents that had to be avoided in battles and training. Later, in the Meiji period, Aiki became associated with a positive meaning as the mystery and highest level of Japanese budo, as exemplified in the book Budo Hiketsu Aiki no Jutsu published in 1892.

Takeda Sokaku possibly learned about the earlier negative interpretation of Aiki at Shibuya Toma’s Onoha Itto-ryu kenjutsu dojo. During the first half of his life, Sokaku was active as an Onoha Itto-ryu swordsman. In 1899, after meeting Hoshina Chikanori, Sokaku put down the sword and started teaching Daito-ryu Jujutsu. It’s possible that Sokaku learned the basics that developed into Aiki techniques from Hoshina. While the earliest records of Daito-ryu make no mention of Aiki, Sagawa Nenokichi’s notes provide evidence that Aiki was indeed part of Sokaku’s early curriculum.

Ueshiba Morihei enrolled in Daito-ryu in 1915 and received the two scrolls, hiden mokuroku, and hiden okugi no koto, the next year. In 1920, Morihei opened his first dojo, the Ueshiba Juku, in Ayabe. In 1922, Sokaku taught at Ueshiba’s dojo for 5 months. During this period, recommended by Deguchi Onisaburo, Aiki was incorporated into the name of the art. Morihei became koyju dairi, a teaching representative of Sokaku, the first in Daito-ryu Aikijujutsu, and received a certificate that represented the highest transmission in Daito-ryu at that time, including the Aiki no Jutsu 30 kajo techniques. These techniques possibly are the “secret” unwritten 30 kajo of the hiden mokuroku scroll, indicating the Aiki was part of Sokaku’s curriculum from 1899. Aiki no Jutsu 30 kajo techniques were most likely basic aiki-age and aiki-nage (kokyu-nage) throws that can be found in the curricula of all present Daito-ryu and Aikido schools as basic.

The book Aiki no Jutsu from 1892 possibly served as an inspiration for Sokaku’s concept of Aiki. In contrast to the negative interpretation of conventional Japanese martial arts, Sokaku had a positive interpretation of Aiki and taught it as the secret and highest level of his art. Sokaku’s mysterious Aiki impacted the development of 20th-century martial arts and continues to captivate people's fascination even today.

Special thanks to Guillaume Erard for his help with the documentation and advice during the redaction of this article. Thank you to Josh Gold from Aikido Journal for letting us use their database. In addition, I would like to express my gratitude to Nomoto Tadashi sensei for the useful discussion and the documents he provided for this research.

References

• 帝国尚武会. (1918). 武術最高極意ー天之巻.
• 会津剣道誌 (会津剣道誌委員会, Compiler). (1967).
• 大東流合気佐門会. (2022). 佐川幸義先生・合気写真集. Dou Shuppan.
• 近藤, 内. (n.d.). 天然理心流印可.
• 萩原, 信. (1759). 玉撰集.
• 寺田, 右. 正. (1764). 灯火問答.
• 松平, 忠. (1806). 真々流極意.
• 石川, 雄. (1833). 柔術扱心流秘書.
• 寺崎, 某. (1852). 天神真楊流柔術大意録.
• 今枝, 良. (1857). 初実理方兵法技録.
• 古屋, 鉄. (1911). 気合術独習法.
• 熊代, 彦. (1911). 気合術ー殺活自在.
• Bukotsu, K. (1904). 武道秘訣 合氣之術. 林平次郎. 10.11501/859828
• Hoshino, 天. (1942). 柳生心眼流練武の秘伝も語る.
• Kimura, T. (1995). 透明な力.
• Kudō, R. (2015). 近代武道・合気道の形成: 「合気」の技術と思想. 早稲田大学出版部.
• Kudo, R. (2018). 植芝盛平の大東流合気柔術の修行過程に着目して.
• Matsuda, R. (1978). Hiden Nihon Jujutsu.
• Nomoto, T. (2015, Aug.). 大東流・武田惣角のルーツを探る. Hiden Magazine.
• Omiya, S., & Hirakami, N. (2018). 合気の秘伝と武術の極意.
• Pranin, S. (n.d.). 武田惣角をめぐる人々 3. Aiki News, (No. 104).
• Pranin, S. (Ed.). (n.d.). Doshu and the Daito-ryu school speak their minds! Aiki News, (No. 78).
• Pranin, S. (Ed.). (n.d.). Interview with Sato Keisuke. Aiki News, (No. 104).
• Pranin, S. (Ed.). (n.d.). Noriaki Inoue Interview (2). Aiki News, (No. 74).
• Tamiya, J. I. (1689). 田宮流極意書.
• Ueshiba, K. (1957). Aikido.
• Ueshiba, K. (1999). 合気道開組植芝盛平伝.
• Ueshiba, M. (2022). 合気道 その歴史と技法.
• Yamaoka, T., & Abe, M. (1903). 鉄舟随筆 (M. Abe, Ed.). 光融館.