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Old 09-15-2008, 03:44 AM   #36
Peter Goldsbury
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Re: Transmission, Inheritance, Emulation 10

Here is the final part of the chapter in Takemusu Aiki (which I did not translate for the column—actually, I was thinking primarily about copyright issues, but when the columns eventually become a book, it will be there, and probably quite a bit more). However, it is crucial for the present discussion on shochikubai. I have numbered the paragraphs.

In deference to Allen Beebe’s need to maintain his expertise in the Japanese language, I have left the text untranslated, but transcribed into Roman script. (I have used the Hepburn system because I cannot insert dashes to lengthen vowels: I am not certain that all the readings are correct.)

1. これが宗教の奥儀であると知り、武道の奥儀も宗教と一つなのであると知って法悦の涙にむせんで泣いた。
Korega shukyo no okugi de aru to shiri, budo no okugi mo shukyo to hitotsu nano de aru to shitte hoetsu no nami ni musende naita.

2. 山川草木、禽獣虫魚類にいたるまで、すべて大宇宙の一元の営みの現れである、と大神に敬虔な感謝が心からわいて、泣けてきてしまったのです。
San sen so moku, kin ju chu gyo rui ni itaru made, subete dai utchu no ichigen no itonami no araware de aru, to O kami ni keiken na kansha ga kokoro kara waite, nakete kite shimatta no desu.

3. その頃合気の稽古はやめました。ただその時体得した、松竹梅の剣法が残ったのです。
Sono koro, aiki no keiko wa yamemashita. Tada sono toki taitoku shita, sho chiku bai no kenpo ga nokotta no desu.

4. この合気は宇内のみそぎの行事であり、人としての道のつとめであります。
Kono aiki wa udai no misogi no gyoji de ari, hito toshite no michi no tsutome de arimasu.

5. 大きくは世界家族、小さくは日本家族、すべて一つの家族の一員となり、〝四方の海みな同胞と思う世で……〟という明治御大帝の大み心を奉仕してゆくことです。そして私は全 行いをみなさんと共になしてゆきたいと思っています。
Okiku wa sekai kazoku, chiisaku wa Nippon kazoku, subete hitotsu no kazoku no ichiin to nari, “yomo no umi mina harakara to omou yo de…” to iu Meiji Godaitei no mikokoro wo hoshi shite yuku koto desu. Soshite watashi wa zen okonai wo mina-san to tomo ni nashite yukitai to omotte imasu.

The crucial paragraph is Paragraph 3. There, Morihei Ueshiba states quite clearly that “at that time” (namely, the period when he had the visions and training with the white phantom swordsman), he stopped “aiki no keiko”. However, he achieved taitoku, which has the meanings of learning by experience and of acquiring mastery (of an art). This was what remained: expertise in the sword practice he called sho chiku bai, which seems to be equivalent to, or to have been acquired through, the training he did with the white phantom swordsman, who disappeared to the extent to which Ueshiba was able to control his sword thrusts.

Note that this is the point at which Morihei Ueshiba coins the phrase Takemusu Aiki for his art, but never gives any technical details of what this consists in (in terms of training or actual waza etc). Similarly, I think it is impossible to draw any conclusions about actual kumi-tachi, simply from O Sensei’ s use of the phrase Sho-chiku-bai. For this, I think you would need to research the individual sword kata created by O Sensei’s disciples, to see how they understood O Sensei's sho-chiku-bai no kenpo--but only after he moved to Iwama. To judge from the texts I have presented, he himself seems to have discounted the sword training he did beforehand.

So here is a promise. In October the IAF will hold a huge Congress in Tanabe, which is O Sensei’s birthplace. Among the shihans attending will be Hiroshi Tada, Nobuyoshi Tamura and Hiroshi Isoyama, but the aikido demonstration will be held at Kumano Jingu, close to the Kumano Juku of Hikitsuchi Sensei, with demonstrations given by his senior students. I will ask….and report.

Best wishes to all,

PAG

Last edited by Peter Goldsbury : 09-15-2008 at 03:55 AM.

P A Goldsbury
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