It was originally developed byMorihei Ueshiba, as a synthesis of his martial studies, philosophy and religious beliefs. Ueshiba's goal was to create an art which practitioners could use to defend themselves against attacks, while also protecting the attackers from injury.[2][3] Aikido is often translated as "the way of unifying (with)life energy"[4] or as "the way of harmonious spirit".[5] According to the founder's philosophy, the primary goal in the practice of aikido is to overcome oneself instead of cultivating violence or aggressiveness.[6] Morihei Ueshiba used the phrase"masakatsu agatsu katsuhayabi" (正勝吾勝勝速日, "true victory, final victory over oneself, here and now") to refer to this principle.[7]
Mitsuteru Ueshiba at the 55th All Japan Aikido Demonstration held at the Nippon Budokan (May 2017)
Aikido's fundamental principles include:irimi[8] (entering),atemi (strikes),[9][10]kokyu-ho (breathing control),sankaku-ho (triangular principle), andtenkan (turning) movements which redirect the opponent's attackmomentum. Its curriculum comprises various techniques, primarilythrows andjoint locks.[11] It includes a weapons system encompassing thebokken,tantō, andjō. Aikido derives mainly from the martial art ofDaitō-ryū Aiki-jūjutsu, but began to diverge from it in the late 1920s, partly due to Ueshiba's involvement with theŌmoto-kyō religion. Ueshiba's early students' documents bear the termaiki-jūjutsu.[12]
Ueshiba's senior students have different approaches to aikido, depending partly on when they studied with him. Today, aikido is found all over the world in a number of styles, with broad ranges of interpretation and emphasis. However they all share techniques formulated by Ueshiba and most have concern for the well-being of the attacker.
The termaiki does not readily appear in the Japanese language outside the scope ofbudō. This has led to many possible interpretations of the word.合 (Ai) is mainly used in compounds to mean 'combine, unite, join, meet', examples being合同 (combined/united),合成 (composition),結合 (unite/combine/join),連合 (union/alliance/association),統合 (combine/unify), and合意 (mutual agreement). There is an idea ofreciprocity,知り合う (to get to know one another),話し合い (talk/discussion/negotiation), and待ち合わせる (meet by appointment).
気 (ki) is often used to describe a feeling or emotive action, as inX気がする ('I feel X', as in terms of thinking but with less cognitive reasoning), and気持ち (feeling/sensation); it is used to mean energy or force, as in電気 (electricity) and磁気 (magnetism); it can also refer to qualities or aspects of people or things, as in気質 (spirit/trait/temperament).
The termdō in Aikido is found in many other Japanese martial arts such as,judo andkendo, and in various non-martial arts, such asJapanese calligraphy (shodō),flower arranging (kadō) andtea ceremony (chadō orsadō). Therefore, from a purely literal interpretation, aikido is the "Way of combining forces" or "Way of unifying energy", in which the termaiki refers to the martial arts principle or tactic of blending with an attacker's movements for the purpose of controlling their actions with minimal effort.[13] One appliesaiki by understanding the rhythm and intent of the attacker to find the optimal position and timing to apply a counter-technique.
Aikido was created byMorihei Ueshiba (植芝 盛平) (1883–1969), referred to by some aikido practitioners asŌsensei (Great Teacher).[14] The termaikido was coined in the 20th century.[15] Ueshiba envisioned aikido not only as the synthesis of his martial training, but as an expression of his personal philosophy of universal peace and reconciliation. During Ueshiba's lifetime and continuing today, aikido has evolved from theaiki that Ueshiba studied into a variety of expressions by martial artists throughout the world.[11]
Ueshiba developed aikido primarily during the late 1920s through the 1930s through the synthesis of the older martial arts that he had studied.[16] The core martial art from which aikido derives isDaitō-ryū Aiki-jūjutsu, which Ueshiba studied directly withTakeda Sōkaku, the reviver of that art. Additionally, Ueshiba is known to have studiedTenjin Shin'yō-ryū with Tozawa Tokusaburō inTokyo in 1901,Gotōha Yagyū Shingan-ryū under Nakai Masakatsu inSakai from 1903 to 1908, andjudo with Kiyoichi Takagi (高木 喜代市) (1894–1972) inTanabe in 1911.[17]
The art ofDaitō-ryū is the primary technical influence on aikido. Along with empty-handed throwing and joint-locking techniques, Ueshiba incorporated training movements with weapons, such as those for thespear (yari), shortstaff (jō), and possibly thebayonet (銃剣,jūken). Aikido also derives much of its technical structure from the art of swordsmanship (kenjutsu).[5][18] Ueshiba moved toHokkaido in 1912, and began studying under Takeda Sokaku in 1915; His official association with Daitō-ryū continued until 1937.[16] However, during the latter part of that period, Ueshiba had already begun to distance himself from Takeda and theDaitō-ryū. At that time Ueshiba referred to his martial art as "Aiki Budō". It is unclear exactly when Ueshiba began using the name "aikido", but it became the official name of the art in 1942 when the Greater Japan Martial Virtue Society (Dai Nippon Butoku Kai) was engaged in a government sponsored reorganization and centralization of Japanese martial arts.[11]
After Ueshiba left Hokkaido in 1919, he met and was profoundly influenced byOnisaburo Deguchi, the spiritual leader of theŌmoto-kyō religion (a neo-Shinto movement) inAyabe.[19] One of the primary features of Ōmoto-kyō is its emphasis on the attainment ofutopia during one's life. The idea was a great influence on Ueshiba's martial arts philosophy of extending love and compassion especially to those who seek to harm others. Aikido demonstrates this philosophy in its emphasis on mastering martial arts so that one may receive an attack and harmlessly redirect it. In an ideal resolution, not only is the receiver unharmed, but so is the attacker.[20] In addition to the effect on his spiritual growth, the connection with Deguchi gave Ueshiba entry to elite political and military circles as a martial artist. As a result of the exposure, he was able to attract not only financial backing but also gifted students. Several of the students went on to begin their own styles of aikido.[21]
Aikido was first introduced to the rest of the world in 1951 byMinoru Mochizuki with a visit toFrance, where he demonstrated aikido techniques to judo students.[22] He was followed byTadashi Abe in 1952, who came as the officialAikikai Hombu representative, remaining in France for seven years.Kenji Tomiki toured with a delegation of various martial arts through 15 continental states of the United States in 1953.[21][23] Later in the same year,Koichi Tohei was sent by Aikikai Hombu toHawaii for a full year, where he set up severaldōjō. The trip was followed by several visits and is considered the formal introduction of aikido to the United States. The United Kingdom followed in 1955; Italy in 1964 byHiroshi Tada; and Germany in 1965 byKatsuaki Asai. Designated the "Official Delegate for Europe and Africa" by Morihei Ueshiba,Masamichi Noro arrived in France in September 1961.Seiichi Sugano was appointed to introduce aikido to Australia in 1965. Today there are aikido dōjō throughout the world.Steven Seagal's film debutAbove the Law (1988) is regarded as the first American film to feature aikido in fight sequences.[24][25]
The largest aikido organization is theAikikai Foundation, which remains under the control of the Ueshiba family. However, aikido has developed into many styles, most of which were formed by Morihei Ueshiba's major students.[21] The earliest independent styles to emerge wereYoseikan Aikido, begun byMinoru Mochizuki in 1931,[22]Yoshinkan Aikido, founded byGozo Shioda in 1955,[26] andShodokan Aikido, founded byKenji Tomiki in 1967.[27] The emergence of these styles pre-dated Ueshiba's death and did not cause any major upheavals when they were formalized. Shodokan Aikido, however, was controversial, since it introduced a unique rule-based competition that some felt was contrary to the spirit of aikido.[21]
After Ueshiba's death in 1969, two more major styles emerged. Significant controversy arose with the departure of theAikikai Hombu Dojo's chief instructorKoichi Tohei, in 1974. Tohei left as a result of a disagreement with the son of the founder,Kisshomaru Ueshiba, who at that time headed the Aikikai Foundation. The disagreement was over the proper role ofki development in regular aikido training. After Tohei left, he formed his own style, calledShin Shin Toitsu Aikido, and the organization that governs it, theKi Society (Ki no Kenkyūkai).[28] A final major style evolved from Ueshiba's retirement inIwama, Ibaraki and the teaching methodology of long term studentMorihiro Saito. It is unofficially referred to as the "Iwama style", and at one point a number of its followers formed a loose network of schools they calledIwama Ryu. Although Iwama style practitioners remained part of the Aikikai until Saito's death in 2002, followers of Saito subsequently split into two groups. One remained with the Aikikai and the other formed the independentShinshin Aikishuren Kai in 2004 around Saito's sonHitohiro Saito.
Today, the major styles of aikido are each run by a separate governing organization, have their own headquarters (本部道場,honbu dōjō) in Japan, and are taught throughout the world.[21]
The study ofki is an important component of aikido. The term does not specifically refer to either physical or mental training, as it encompasses both. Thekanji forki was written in its older form as氣 up until the Japanese governmentalwriting reforms after World War II, and now is more prevalently seen in its modern form of気. This form has the removal of the eight directions denoting the pre and post natal energies ofgenki (元氣) (Chinese –yuán qì) also known in the Art of Aikido as "Source energy".
The character forki is used in everyday Japanese terms, such as "health" (元気,genki), or "shyness" (内気,uchiki).Ki has many meanings, including "ambience", "mind", "mood", or "intention and action", although its literal meaning is 'air' or 'breath'. However, in traditional martial arts and medicine it is often referred to in its more general terminology as "life energy".Gozo Shioda'sYoshinkan Aikido, considered one of the "hard styles", largely follows Ueshiba's teachings from before World War II, and surmises that the secret toki lies in timing and the application of the whole body's strength to a single point.[29] In later years, Ueshiba's application ofki in aikido took on a softer, more gentle feel. The concept was known asTakemusu Aiki, and many of his later students teach aboutki from this perspective.Koichi Tohei'sKi Society centers almost exclusively around the study of theempirical (albeit subjective) experience ofki, with students' proficiency in aikido techniques andki development ranked separately.[30]
Training (稽古 Keiko).Ukemi (受け身) is very important for safe practice.
In aikido, as in virtually all Japanesemartial arts, there are both physical and mental aspects of training. The physical training in aikido is diverse, covering both general physical fitness andconditioning, as well as specific techniques.[31] Because a substantial portion of any aikido curriculum consists ofthrows, beginners learn how to safely fall or roll.[31] The specific techniques for attack include both strikes and grabs; the techniques for defense consist of throws andpins. After basic techniques are learned, students study freestyle defense against multiple opponents, and techniques with weapons.
In some dojo,Uchi-deshi programs permit students to live in the dojo and immerse themselves in practice several times each day.
Physical training goals pursued in conjunction with aikido include controlledrelaxation, correct movement of joints such as hips and shoulders,flexibility, andendurance, with less emphasis onstrength training. In aikido, pushing or extending movements are much more common than pulling or contracting movements. This distinction can be applied to general fitness goals for the aikido practitioner.[5] In aikido, specific muscles or muscle groups are not isolated and worked to improve tone, mass, or power. Aikido-related training emphasizes the use of coordinated whole-body movement and balance similar toyoga orpilates. For example, many dōjōs begin each class with warm-up exercises (準備体操,junbi taisō), which may includestretching andukemi (break falls).[32]
"Shite" (Nage), in this case, is the person on the right. He is doing Kokyu-Nage (呼吸投げ). "Uke", in this case on the left, is doing rollingUkemi (France, 2002).
Aikido training is based primarily on two partners practicing pre-arranged forms (kata) rather than freestyle practice. The basic pattern is for the receiver of the technique (uke) to initiate an attack against the person who applies the technique—thetori (取り), orshite (仕手) (depending on aikido style), also referred to asnage (投げ) (when applying a throwing technique), who neutralises this attack with an aikido technique.[33]
Both halves of the technique, that ofuke and that oftori, are considered essential to aikido training.[33] Both are studying aikido principles of blending and adaptation.Tori learns to blend with and control attacking energy, whileuke learns to become calm and flexible in the disadvantageous, off-balance positions in whichtori places them. This "receiving" of the technique is calledukemi.[33]Uke continuously seeks to regain balance and cover vulnerabilities (e.g., an exposed side), whiletori uses position and timing to keepuke off-balance and vulnerable. In more advanced training,uke will sometimes apply reversal techniques (返し技,kaeshi-waza) to regain balance and pin or throwtori.Ukemi (受身) refers to the act of receiving a technique. Goodukemi involves attention to the technique, the partner, and the immediate environment—it is considered an active part of the process of learning aikido. The method of falling itself is also important, and is a way for the practitioner to receive an aikido technique safely and minimize risk of injury.
Aikido techniques are usually a defense against an attack, so students must learn to deliver various types of attacks to be able to practice aikido with a partner. Although attacks are not studied as thoroughly as in striking-based arts, attacks with intent (such as a strong strike or an immobilizing grab) are needed to study correct and effective application of technique.[5] Many of the strikes (打ち,uchi) of aikido resemble cuts from asword or other grasped object, which indicate its origins in techniques intended forarmed combat.[5] Other techniques which explicitly appear to be punches (tsuki), are practiced as thrusts with aknife or sword.Kicks are generally reserved for upper-level variations; reasons cited include that falls from kicks are especially dangerous, and that kicks (high kicks in particular) were uncommon during the types of combat prevalent in feudal Japan.
Some basic strikes include:
Front-of-the-head strike (正面打ち,shōmen'uchi) is a verticalknifehand strike to the head. In training, this is usually directed at the forehead or thecrown for safety, but more dangerous versions of this attack target the bridge of the nose and themaxillary sinus.
Side-of-the-head strike (横面打ち,yokomen'uchi) is a diagonal knifehand strike to the side of the head or neck.
Chest thrust (胸突き,mune-tsuki) is apunch to thetorso. Specific targets include thechest,abdomen, andsolar plexus, sometimes referred to as "middle-level thrust" (中段突き,chūdan-tsuki), or "direct thrust" (直突き,choku-tsuki).
Face thrust (顔面突き,ganmen-tsuki) is a punch to theface, sometimes referred to as "upper-level thrust" (上段突き,jōdan-tsuki).
Beginners in particular often practice techniques from grabs, both because they are safer and because it is easier to feel the energy and the direction of the movement of force of a hold than it is for a strike. Some grabs are historically derived from being held while trying to draw aweapon, whereupon a technique could then be used to free oneself and immobilize or strike the attacker while they are grabbing the defender.[5] Here are examples of some basic grabs:
Single-hand grab (片手取り,katate-dori), when one hand grabs one wrist.
Both-hands grab (諸手取り,morote-dori), when both hands grab one wrist; sometimes referred to as "single hand double-handed grab" (片手両手取り,katateryōte-dori)
Both-hands grab (両手取り,ryōte-dori), when both hands grab both wrists; sometimes referred to as "double single-handed grab" (両片手取り,ryōkatate-dori).
Shoulder grab (肩取り,kata-dori) when one shoulder is grabbed.
Both-shoulders-grab (両肩取り,ryōkata-dori), when both shoulders are grabbed. It is sometimes combined with an overhead strike asshoulder grab face strike (肩取り面打ち,kata-dori men-uchi).
Chest grab (胸取り,mune-dori or muna-dori), when the lapel is grabbed; sometimes referred to as "collar grab" (襟取り,eri-dori).
Here is a sample of the basic or widely practiced throws and pins. Many of the techniques derive from Daitō-ryū Aiki-jūjutsu, but some others were invented by Morihei Ueshiba. The precise terminology for some may vary between organisations and styles; the terms presented are the terms used by the Aikikai Foundation. Although the names of the first five techniques listed are in succession, they are not universally taught in numeric order.[34]
First technique (一教 (教),ikkyō), a control technique using one hand on the elbow and one hand near the wrist which leveragesuke to the ground.[35] This grip applies pressure into theulnar nerve at the wrist.
Second technique (二教,nikyō) is apronating wristlock that torques the arm and applies painful nerve pressure. (There is anadductive wristlock or Z-lock in theura version.)
Third technique (三教,sankyō) is arotational wristlock that directs upward-spiraling tension throughout the arm, elbow and shoulder.
Fourth technique (四教,yonkyō) is a shoulder control technique similar toikkyō, but with both hands gripping the forearm. The knuckles (from the palm side) are applied to the recipient'sradial nerve against theperiosteum of the forearm bone.[36]
Fifth technique (五教,gokyō) is a technique that is visually similar toikkyō, but with an inverted grip of the wrist,medial rotation of the arm and shoulder, and downward pressure on the elbow. Common inknife and other weapon take-aways.
'Four-direction throw' (四方投げ,shihōnage) is a throw during whichuke's hand is folded back past the shoulder, locking the shoulder joint.
Breath throw (呼吸投げ,kokyūnage) is a loosely used umbrella term for various types of mechanically unrelated techniques;kokyūnage generally do not use joint locks like other techniques.[37]
Entering throw (入身投げ,iriminage), throws in whichtori moves through the space occupied byuke. The classic form superficially resembles a "clothesline" technique.
Heaven-and-earth throw (天地投げ,tenchinage), a throw in which, beginning withryōte-dori, moving forward,tori sweeps one hand low ("earth") and the other high ("heaven"), which unbalancesuke so that they easily topple over.
Hip throw (腰投げ,koshinage), aikido's version of thehip throw;tori drops their hips lower than those ofuke, then flipsuke over the resultantfulcrum.
Figure-ten throw (十字投げ,jūjinage), a throw that locks the arms against each other (thekanji for "10" is a cross-shape:十).[38]
Rotary throw (回転投げ,kaitennage) is a throw in whichtori sweepsuke's arm back until it locks the shoulder joint, then uses forward pressure to throw them.[39]
Diagram showing two versions of theikkyō technique: one moving forward (theomote version) and one moving backward (theura version)
Aikido makes use of body movement (tai sabaki or体捌き) to blend the movement oftori with the movement ofuke. For example, an "entering" (irimi) technique consists of movements inward towardsuke, while a "turning" (転換,tenkan) technique uses a pivoting motion.[40]Additionally, an "inside" (内,uchi) technique takes place in front ofuke, whereas an "outside" (外,soto) technique takes place to their side; a "front" (表,omote) technique is applied with motion to the front ofuke, and a "rear" (裏,ura) version is applied with motion towards the rear ofuke, usually by incorporating a turning or pivoting motion. Finally, most techniques can be performed while in a seated posture (seiza). Techniques where bothuke andtori are standing are calledtachi-waza, techniques where both start off inseiza are calledsuwari-waza, and techniques performed withuke standing andtori sitting are calledhanmi handachi (半身半立).[41] From these few basic techniques, there are numerous of possible implementations. For example,ikkyō can be applied to an opponent moving forward with a strike (perhaps with anura type of movement to redirect the incoming force), or to an opponent who has already struck and is now moving back to reestablish distance (perhaps anomote-waza version). Specific aikidokata are typically referred to with the formula "attack-technique(-modifier)";katate-dori ikkyō, for example, refers to anyikkyō technique executed whenuke is holding one wrist. This could be further specified askatate-dori ikkyō omote (referring to any forward-movingikkyō technique from that grab).
Atemi (当て身) are strikes (orfeints) employed during an aikido technique. Some viewatemi as attacks against "vital points" meant to cause damage in and of themselves. For instance,Gozo Shioda described usingatemi in a brawl to quickly down a gang's leader.[29] Others consideratemi, especially to the face, to be methods of distraction meant to enable other techniques; a strike, even if it is blocked, can startle the target and break their concentration. Additionally, the target may also become unbalanced while attempting to avoid a strike (by jerking the head back, for example) which may allow for an easier throw.[41] Many sayings aboutatemi are attributed to Morihei Ueshiba, who considered them an essential element of technique.[42]
Disarming an attacker using a "sword taking" (太刀取り,tachi-dori) technique
Weapons training in aikido traditionally includes the short staff (jō) (these techniques closely resemble the use of the bayonet, orJūkendō), the wooden sword (bokken), and the knife (tantō).[43] Some schools incorporate firearm-disarming techniques, where either weapon-taking and/or weapon-retention may be taught. Some schools, such as theIwama style ofMorihiro Saito, usually spend substantial time practicing with bothbokken andjō, under the names ofaiki-ken, andaiki-jō, respectively. The founder developed many of the empty-handed techniques from traditional sword, spear and bayonet movements. Consequently, the practice of the weapons arts gives insight into the origin of techniques and movements, and reinforces the concepts of distance, timing, foot movement, presence and connectedness with one's training partner(s).[44]
One feature of aikido is training to defend against multiple attackers, often calledtaninzudori, ortaninzugake. Freestyle practice with multiple attackers calledrandori (乱取) is a key part of most curricula and is required for the higher-level ranks.[45]Randori exercises a person's ability to intuitively perform techniques in an unstructured environment.[45] Strategic choice of techniques, based on how they reposition the student relative to other attackers, is important inrandori training. For instance, anura technique might be used to neutralise the current attacker while turning to face attackers approaching from behind.[5]
InShodokan Aikido,randori differs in that it is not performed with multiple persons with defined roles of defender and attacker, but between two people, where both participants attack, defend, and counter at will. In this respect it resembles judorandori.[27][46]
In applying a technique during training, it is the responsibility oftori to prevent injury touke by employing a speed and force of application that is appropriate with their partner's proficiency inukemi.[33] When injuries (especially to the joints) occur, they are often the result of atori misjudging the ability ofuke to receive the throw or pin.[47][48] A study of injuries in the martial arts showed that the type of injuries varied considerably from one art to the other.[49] Soft tissue injuries are one of the most common types of injuries found within aikido,[49] as well as joint strain and stubbed fingers and toes.[48] Several deaths from head-and-neck injuries, caused by aggressiveshihōnage in asenpai/kōhai hazing context, have been reported.[47]
Aikido training is mental as well as physical, emphasizing the ability to relax the mind and body even under the stress of dangerous situations.[50] This is necessary to enable the practitioner to perform the 'enter-and-blend' movements that underlie aikido techniques, wherein an attack is met with confidence and directness.[51] Morihei Ueshiba once remarked that one "must be willing to receive 99% of an opponent's attack and stare death in the face" in order to execute techniques without hesitation.[52] As a martial art concerned not only with fighting proficiency but with the betterment of daily life, this mental aspect is of key importance to aikido practitioners.[53]
Hakama are folded after practice to preserve the pleats.
rank
belt
color
type
kyū
white
mudansha/yūkyūsha
dan
black
yūdansha
Aikido practitioners (commonly calledaikidōka outside Japan) generally progress by promotion through a series of "grades" (kyū), followed by a series of "degrees" (dan), pursuant to formal testing procedures. Some aikido organizations use belts to distinguish practitioners' grades, often simply white andblack belts to distinguishkyu anddan grades, although some use various belt colors. Testing requirements vary, so a particular rank in one organization is not comparable or interchangeable with the rank of another.[5] Some dōjōs have an age requirement before students can take thedan rank exam.[54]
The uniform worn for practicing aikido (aikidōgi) is similar to the training uniform (keikogi) used in most other modern martial arts; simple trousers and a wraparound jacket, usually white. Both thick ("judo-style"), and thin ("karate-style") cotton tops are used.[5] Aikido-specific tops are available with shorter sleeves which reach to just below the elbow.[55]
Most aikido systems add a pair of wide pleated black orindigo trousers known ashakama (used also inNaginatajutsu,kendo, andiaido). In many schools, the wearing ofhakama is reserved for practitioners withdan ranks or for instructors, while others allow all practitioners to wear ahakama regardless of rank.[5]
Aikido styles vary in their intention, due to its holistic nature. The most common differences noted in aikido, when observed externally, relate to the intensity and realism of training.Stanley Pranin has observed that some criticism may stem from weak attacks fromuke, allowing for a conditioned response fromtori, resulting in underdevelopment of the skills needed for the safe and effective practice of both partners.[56]
To counteract that some styles allow students to become less compliant over time, however in keeping with the core philosophies, that is after having demonstrated proficiency in being able to protect themselves and their training partners.Shodokan Aikido addresses the issue by practicing in a competitive format.[27] Such adaptations are debated between styles, with some maintaining that there is no need to adjust their methods because either the criticisms are unjustified, or that they are not training for self-defense or combat effectiveness, but spiritual, fitness or other reasons.[57] Reasons for the difference and diversity of teachings, intention, and forms of aikido can be traced to the shift in training focus after the end of Ueshiba's seclusion in Iwama from 1942 to the mid-1950s, as he increasingly emphasized the spiritual and philosophical aspects of aikido. As a result, strikes to vital points bytori, entering (irimi) and initiation of techniques bytori, the distinction betweenomote (front side) andura (back side) techniques, and the use of weapons, were all de-emphasized or eliminated from practice.[58]
Conversely, some styles of aikido place less importance on the spiritual practices which were emphasized by Ueshiba. According to Minoru Shibata ofAikido Journal:
O-Sensei's aikido was not a continuation and extension of the old and has a distinct discontinuity with past martial and philosophical concepts.[59]
In other words, aikido practitioners who focus on aikido's roots in traditionaljujutsu orkenjutsu are said to be diverging from what Ueshiba taught, as some critics urge practitioners:
[Ueshiba's] transcendence to the spiritual and universal reality were the fundamentals of the paradigm that he demonstrated.[59]
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^abcPranin, Stanley (2006)."Aikido".Encyclopedia of Aikido. Archived fromthe original on 6 December 2006.
^Pranin, Stanley (2006)."Aikijujutsu".Encyclopedia of Aikido. Archived fromthe original on 26 August 2014.
^Pranin, Stanley (2007)."Aiki".Encyclopedia of Aikido. Archived fromthe original on 26 September 2007. Retrieved21 August 2007.
^Pranin, Stanley (2007)."O-Sensei".Encyclopedia of Aikido. Archived fromthe original on 26 August 2014.
^Draeger, Donn F. (1974).Modern Bujutsu & Budo – The Martial Arts and Ways of Japan. New York: Weatherhill. p. 137.ISBN0-8348-0351-8.
^Homma, Gaku (1997).The Structure of Aikido: Volume 1: Kenjutsu and Taijutsu Sword and Open-Hand Movement Relationships (Structure of Aikido, Vol 1). Blue Snake Books.ISBN1-883319-55-2.
^Oomoto Foundation (2007)."The Teachings".Teachings and Scriptures. Netinformational Commission.Archived from the original on 13 August 2007. Retrieved14 August 2007.
^abShioda, Gōzō; Johnston, Christopher (2000).Aikido Shugyo: Harmony in Confrontation. Translated by Payet, Jacques. Shindokan Books.ISBN978-0-9687791-2-5.
