Kondo Sensei prepared the following statement regarding the above for Aikido Journal in October of 2000:
Originally Daito-ryu Aikijujutsu and Daito-ryu Jujutsu did not have a Soke. Takeda Sokaku Sensei absolutely never called himself Soke. Generally speaking, Takeda Tokimune Sensei didn't call himself Soke. They both referred to themselves as Hombucho and Somucho (Headquarters Director and Director of General Affairs, respectively). Daito-ryu Aikijujutsu and Daito-ryu Jujutsu are the formal titles for Daito-ryu. They have no Soke and therefore have no rank, instructors or dojos attached to them. However, Tokimune Sensei did call himself Soke when referring to Daito-ryu Aikibudo. The position of Soke was Tokimune Sensei's alone.
The positions of Hombucho and Somucho were assigned based on the possession of seven scrolls (for transmission of the inner secrets of the art). Both Sokaku and Tokimune Sensei gave out the titles according to the scrolls. They referred to these scrolls as Hiden Mokuroku, Aiki-no-jutsu, Hiden Ogi, Aiki Nito-ryu Hiden, Goshin yo-no koto, Kaishaku Soden-no-koto, and Menkyo Kaiden-no-koto. Among Tokimune Sensei's students, I am the only person to have received even the first scroll, the Hiden Mokuroku.
Tokimune Sensei felt the then current state of affairs (of Daito-ryu Aikijujutsu and Daito-ryu Jujutsu) was inappropriate for the times and decided to create Daito-ryu Aikibudo complete with dan ranks, Shibucho (branch heads), Soke-Dairi (headmaster representative), and a Soke (headmaster). Tokimune became the first Soke. However, the style was always publicly referred to as Daito-ryu Aikijujutsu or Daito-ryu Jujutsu.
Tokimune Takeda Sensei inherited the art of Daito-ryu upon the passing of his father, Sokaku Takeda, in 1943. In 46 years of active leadership, he awarded only two kyoju dairi certifications (awarded to Shimpachi Suzuki and Katsuyuki Kondo). Contrary to the argument of the Abashiri group, this certification is not temporary. The claim that Tokimune Sensei awarded both soke dairi and kyoju dairi to many students is totally unsupported by documentation. Tokimune Sensei may have given other senior students certain responsibilities, but this does not place them in the same category by inference. To date, no documentation supporting such an assertion has been produced.
Katsuyuki Kondo Sensei: History and Background
Katsuyuki Kondo was born in Katsushika Ward, Tokyo, Japan in 1945. He began training in Daito-ryu Aikijujutsu under Tsunejiro Hosono (student of Sokaku Takeda) in 1957 at the age of 12. On the advice of Hosono Sensei, Katsuyuki Kondo went on to study under Kotaro Yoshida (awarded Kyoju Dairi by Sokaku Takeda) in 1963. Katsuyuki Kondo first received instruction from Tokimune Takeda Sensei in 1961 and began to make periodic visits to Hokkaido from 1966 for the purpose of studying directly under the Headmaster. Throughout Kondo Sensei's earlier years, he was fortunate to have the opportunity to train with such Daito-ryu Aikijujutsu luminaries as Takuma Hisa Sensei, Kodo Horikawa Sensei, Kakuyoshi Yamamoto Sensei, and other notable students of Sokaku Takeda Sensei.
In 1964 Kondo Sensei founded a Daito-ryu club while studying at the Chiba Engineering University. In 1969 Tokimune Takeda Sensei authorized Katsuyuki Kondo to open a Daito-ryu Aikibudo branch dojo in Katsushika Ward, Tokyo (opened in 1970). In 1974 Tokimune Takeda Sensei awarded Katsuyuki Kondo the Kyoju Dairi certification (official teaching license) and later appointed him to the position of Daito-ryu Aikibudo Tokyo so Shibucho (General Director of all Tokyo branch dojos). In May 1988, while Tokimune Sensei was still in good health, Katsuyuki Kondo was awarded the Menkyo Kaiden, indicating full transmission of Daito-ryu Aikijujutsu. Kondo Sensei has pointed out that upon awarding the Menkyo Kaiden, Tokimune Takeda Sensei signed and stamped the certificate under the title of Daito-ryu Aikijujutsu Somucho (not Soke). In doing this, Tokimune Sensei clearly indicated the Menkyo Kaiden was awarded in the traditional art of Daito-ryu Aikijujutsu and not the modern art Daito-ryu Aikibudo.
It should also be noted that when Tokimune Sensei awarded Katsuyuki Kondo the Menkyo Kaiden, he appointed him Soke Dairi and Overseas Director of Daito-ryu Aikijujutsu. All of that being said, Katsuyuki Kondo is the only student of Tokimune Takeda Sensei to have received the Menkyo Kaiden, the rank of 7th dan, and the hiden mokuroku. Presently, Katsuyuki Kondo is the only living recipient of the Kyoju Dairi certification and is the only student of Tokimune Takeda Sensei that can legitimately teach Daito-ryu Aikijujutsu. Furthermore, Katsuyuki Kondo Sensei is the only person with legal rights to use the name Daito-ryu and is recognized by both the Nihon Kobudo Kyokai (Japan Kobudo Association) and the Nihon Kobudo Shinkokai (Society for the Promotion of Japanese Kobudo) as the art's official representative.
Shigemitsu Kato Sensei: History and Background
Public information regarding the history and background of Shigemitsu Kato is somewhat sketchy. I have pieced together a basic understanding of Kato Sensei's background and credentials through various sources to include Kondo Sensei and students of the Nihon Daito Ryu Aikibudo Daito Kai. Attempts to gain further information have been fruitless thus far, but I hope this to change in the future. Some of the dates listed are separated by brackets and are a good illustration of the various contradictory claims made by members of the Abashiri group.
It is stated that Shigemitsu Kato was a direct student of Tokimune Takeda Sensei for over 33 (40) years and taught Daito-ryu at the Daitokan under the direction of the late Headmaster. Additionally, it is said that for 11 (9 to 11) years, he lived at the Daitokan dojo as an uchideshi. From 1979 (1988) to 1992, Kato Sensei held the position of Hombucho at the Daitokan and was appointed Kancho in 1985 (1980).
Kato Sensei was awarded the rank of 5th dan and the certifications "Shibucho" and hon mokuroku. He also claims instruction and certification in Onoha Itto-ryu Kenjutsu. These credentials, although impressive, should not be construed to be more than what they are. Shigemitsu Kato was not awarded a kyoju dairi certification and was technically only permitted to teach Daito-ryu under the supervision of Tokimune Takeda Sensei.
The mokuroku possessed by Kato Sensei is called a hon mokuroku and is not a traditional scroll originally found in the Daito-ryu curriculum. The hon mokuroku is a catalogue of techniques comprised of the ikkajo, nikajo, and sankajo (first 90 techniques) and was apparently awarded to many students. It should be pointed out here that the qualifications for both certifications held by Kato Sensei are satisfied at the level of sandan.
I find it quite interesting that the Nihon Daito Ryu Aikibudo Daito Kai website states, "As in all koryu (classical Japanese schools) a student is legitimated {sic] to teach once he receives a teaching license that is issued by the Soke." This statement found in the Question & Answer section of the website implies that the organization is legitimized by holding proper certifications. The question that must be asked is, who awarded Kato Sensei a teaching license? As Tokimune Takeda Sensei never awarded teaching credentials to Shigemitsu Kato, one is left to assume said certification was awarded by the self-proclaimed headmaster, Masanobu Takeda. And at this point, the question one must ask becomes, under what authority does Masanobu Takeda award any license in Daito-ryu?
One of the loudest claims made by Shigemitsu Kato is that he teaches the entire Daito-ryu curriculum as was taught at the Daitokan dojo. This is very interesting as Tokimune Sensei only awarded him a 5th dan. If he were taught the entire Daito-ryu curriculum, would he have not received at least a kyoju dairi certification? What about the curriculum in Daito-ryu Aikijujutsu taught after the level of 5th dan? After the first 118 techniques of the hiden mokuroku (curriculum to 5th dan), there are 53 aiki no jutsu techniques, 36 hiden ogi techniques, the aiki nito-ryu hiden techniques, 84 techniques of the goshinyo no te, 477 techniques of the kaishaku soden, 88 techniques of the menkyo kaiden, and finally the oral teachings and secrets.
Traditionally, the kyoju dairi certification is awarded after one has progressed to the level of goshinyo no te. It would appear that Kato Sensei is filling the deficiencies in his knowledge of Daito-ryu Aikijujutsu with the claim of teaching Onoha Itto-ryu as if this would qualify him to legitimately be the Hombucho of Daito-ryu Aikijujutsu.
Menkyo Kaiden
The Nihon Daito Ryu Aikibudo Daito Kai has made it their official claim that Kondo Sensei possesses a fraudulent Menkyo Kaiden. Let me assure you this is definitely not the case. Although circumstances surrounding the Menkyo Kaiden have been construed to be less than politically correct, confusion perpetuated by this group is supported with only partial truth and inference.
Again we are faced with a question of honesty, integrity, and truth. First, I point out Stanely Pranin was present when Tokimune Sensei spoke to Katsuyuki Kondo in regards to awarding him with the Menkyo Kaiden. In addition to being a martial artist himself, Stanley Pranin is a journalist and historian whose life's work has been about seeking truth. He is a man who is above board and has an impeccable reputation. On many occasions the members of this organization have implied that Kondo Sensei has gained legitimacy through association with Stanley Pranin. But, I pose the opposite. Stanely Pranin has a relationship with Katsuyuki Kondo Sensei and supports him because he is legitimate. Secondly, the Menkyo Kaiden has withstood all scrutiny and its authenticity has been proven in a court of law.
The group lead by Shigemitsu Kato appears to base their position on two misunderstandings. The first claim is that Kondo Sensei falsified a menkyo kaiden only after Stanley Pranin took photographs of the Daito-ryu scrolls while at Tokimune Takeda's residence in 1988. The reasonable question one should ask is, why was it that the Headmaster allowed Stanely Pranin to take detailed photographs of the secret and jealously guarded scrolls in the first place?
The second claim is that the Menkyo Kaiden is not recorded in the eimeiroku and therefore must be fraudulent. Kondo Sensei addressed these issues earlier and prepared the following statement:
I went to the home of the Soke Tokimune Takeda in Abashiri together with Aiki News Editor-in-chief Stanely Pranin on January 30, 1988. At that time, the Soke told me that he was going to award me the menkyo kaiden. I received permission to photograph all of the [Daito-ryu] transmission scrolls. We photographed everything using Stanley Pranin's camera. On May 15, 1988 as directed I had the menkyo kaiden scrolls prepared and went to the Soke's home. At Tokimune Sensei's house, the Soke and his wife affixed the Daito-ryu seals to the transmission scrolls. This activity was fatiguing for Tokimune Sensei's wife and immediately after it was finished she fell ill and was hospitalized.
Naturally, the Soke accompanied his wife to the hospital and there was no time to record an entry for the menkyo kaiden in his student book (eimeiroku). Also, around the time, Mr. Munemitsu Takeda of Aizu contacted Tokimune Sensei through a third party demanding that he turn over the headmastership to the former since he was a descendent of Sokaku Sensei's first son. Tokimune Sensei told me not to make public my menkyo kaiden for a while.
If there is any question regarding the authenticity of the Menkyo Kaiden, how does one come to an educated conclusion? One suggestion I propose is to look at the integrity of the man who makes the assertion. I believe people must ask themselves about the character and honesty of whom they deal. The question one must ask is, which is more sensible? Stanley Pranin and Katsuyuki Kondo Sensei, in collusion, forged a menkyo kaiden certificate (and accompanying scrolls) in an attempt to fool the world, or the Menkyo Kaiden is authentic and the truth is found in Kondo Sensei's open and frank explanation?
Kondo Sensei has been extremely honest and forthcoming in his response to the confusion surrounding his Menkyo Kaiden. Anyone who has spent any time with Katsuyuki Kondo Sensei can testify to his character. He is a man of integrity and has no reason to add a fraudulent menkyo kaiden to a long list of legitimate accomplishments. Even if one were to remove the Menkyo Kaiden from the argument, Kondo Sensei is the only student of Tokimune Takeda to presently hold even the Kyoju Dairi certification. Tokimune Takeda Sensei obviously trusted Katsuyuki Kondo to represent him and the art of Daito-ryu under a worldwide microscope. To question Katsuyuki Kondo's integrity is to question Tokimune Takeda's ability to make sound judgments.
Tokimune Takeda, Katsuyuki Kondo, and Onoha Itto-ryu
The Nihon Daito Ryu Aikibudo Daito Kai asserts that their organization teaches the entire Daito-ryu curriculum as taught by Tokimune Sensei, including Onoha Itto-ryu Kenjutsu. It is argued that Onoha Itto-ryu has always been taught within the Daito-ryu Aikijujutsu curriculum because it can be traced back to the art of the Aizu clan.
One of the claims made to support the legitimacy of the Abashiri dojo and its affiliates has been that Kondo Sensei, although a senior student, was not taught Onoha Itto-ryu Kenjutsu by Tokimune Sensei. The reasoning then follows that Tokimune Takeda Sensei could not have possibly awarded a Menkyo Kaiden to Katsuyuki Kondo Sensei if he does not possess the knowledge of Onoha Itto-ryu. This claim appears to stem from their observation that Kondo Sensei does not publicly demonstrate Onoha Itto-ryu kata.
The fact is Kondo Sensei learned the principles of Onoha Itto-ryu from Tokimune Takeda Sensei, as the principles of the sword are important to the understanding of Daito-ryu. In addition to this, Katsuyuki Kondo and the late Soke of Onoha Itto-ryu, Sasamori Sensei, were friends. But Kondo Sensei holds firmly to the position that Onoha Itto-ryu is not technically part of the historical Daito-ryu Aikijujutsu curriculum. There are no Onoha kata in the techniques of any of the mokuroku levels. Historically, Daito-ryu and Onoha Itto-ryu were passed down separately within the Aizu clan. The decision to add the teachings of Onoha was made unilaterally by Tokimune Sensei after World War II.
The question one must ask is, did Sokaku Takeda teach Onoha Itto-ryu as part of the historical curriculum of Daito-ryu Aikijujutsu? If this was the case, when and to whom was it taught?
Katsuyuki Kondo and Aikido
The members of the Nihon Daito Ryu Aikibudo Daito Kai have implied on several occasions that Kondo Sensei practiced and even taught aikido. This group continues to make assertions without grounds or substantive proof. It has been asserted that Kondo Sensei was registered at the Aikikai Hombu dojo as an aikido student in 1957 and later as an aikido teacher from 1964 to 1969. It is claimed that documental evidence exists, but same has yet to be produced.
It is asserted that information found in the eimeiroku suggests Kondo Sensei began his study of Daito-ryu in 1969 (presumably after training in aikido). But Kondo Sensei's credentials are well documented and he records his training in Daito-ryu under Hosono Tsunejiro Sensei at the age of 12 in 1957. Furthermore, Stanley Pranin has in his possession, a photograph (taken at the 11th Daito-ryu demonstration in Abashiri) showing Tokimune Takeda Sensei flanked by Katsuyuki Kondo in 1966. To point out the significance here, it is known that Tokimune Takeda Sensei only allowed senior students to be seated next to him while taking photographs.
It should also be noted that Tokimune Takeda Sensei awarded Katsuyuki Kondo the Kyoju Dairi certification in 1974 (well-documented and not disputed). If Kondo Sensei began his study of Daito-ryu in 1969, that would mean he was awarded a teaching certificate after only 6 years of training! This in and of itself may not sound all that strange, as there are other budo that may award teaching credentials in such a short time of study. But the fact is Tokimune Sensei only awarded two kyoju dairi certifications in the 46 years he was the art's leader. To put this in perspective, Shigemitsu Kato trained directly under Tokimune Sensei for over 33 (40) years at the Daitokan and still did not receive the kyoju dairi certification.
I believe some of the misunderstanding regarding Kondo Sensei's connection with aikido can be traced to a Daito-ryu club he founded in 1964 while studying at the Chiba Engineering University. Upon graduation, Kondo Sensei requested that the Aikikai Hombu dojo provide an aikido teacher to take over as there were no other qualified teachers of Daito-ryu available. The Aikikai sent Sadateru Arikawa Sensei to supervise the club and from that time on, the club's curriculum changed from Daito-ryu to aikido. The club is now referred to as the Chiba Kogyo University Aikido Club.
Another notable point is that Katsuyuki Kondo Sensei was on very good terms with the late Aikido Doshu, Kisshomaru Ueshiba. The two had an ongoing friendship and would frequently meet on both a social and political level. Katsuyuki Kondo Sensei has made it quite clear that he never trained in aikido, but did have the good fortune to briefly meet and practice with Morihei Ueshiba O-Sensei on one occasion in 1967 (introduction made by Tokimune Sensei). Kondo Sensei's suggestion to anyone questioning his involvement in aikido is to contact the Aikikai Hombu dojo and conduct the research.
The Internet Age and the dissemination of unfounded criticisms
It amazes me that the members of the Nihon Daito Ryu Aikibudo Daito Kai have offered so many unfounded criticisms. One interesting mode of reasoning that continues to perplex me is that because the Nihon Daito Ryu Aikibudo Daito Kai consists of a larger student population (their claim), it is more legitimate than the organization under the direction of Katsuyuki Kondo Sensei.
The organization under the direction of Kato Sensei has claimed to have the largest student body of all Daito-ryu schools while at the same time, Kondo Sensei's organization is said to only consist of the Shimbukan dojo. This is absolutely absurd and this assertion has been made totally without grounds. The belief that quality and quantity go hand and hand may be greatly mistaken, as this is rarely the case. I find it interesting that Kondo Sensei does not seek legitimacy through the number of students his organization possesses; however, it is his students who find legitimacy through their association with him.
It has also been claimed that Kondo Sensei is not well-known in Japan and is only accepted in the United States as a major representative of Daito-ryu. This is just ridiculous and I assume that this statement has not been made openly inside of Japan. It has become quite apparent that the Nihon Daito Ryu Aikibudo Daito Kai continues in its pursuit to be acknowledged and publicly accepted as legitimate.
It is quite easy to dismiss the recognition of such organizations as the Japan Kobudo Association and the Society for the Promotion of Japanese Kobudo when said recognition has been rejected. In the same vein, it is also easy to refuse to participate in public demonstrations when you are not asked to participate in them. The propaganda I have witnessed supports the idea that Kato Sensei's group rejects things that they cannot claim. It is this circular type reasoning, unsupported by anything substantive that continues to confuse public understanding.
Another assertion that has been made is that Kondo Sensei was learning ippondori as late as 1991. One would think a sensible person would dismiss such a claim due to the fact that Tokimune Sensei trusted Katsuyuki Kondo to represent the tradition of Daito-ryu Aikijujutsu in the eyes of the world. I believe it is quite clear that Tokimune Sensei singled out Katsuyuki Kondo and had great faith in his technical and administrative abilities. When I informed Kondo Sensei of this ridiculous claim, he laughed and said it was true, he was practicing ippondori in 1991. But then he qualified the reason for such practice by stating the essence of Daito-ryu is found in ippondori. When speaking with Kondo Sensei it is quite apparent that the word mediocrity is not found in his personal vocabulary. He continues to strive towards perfection and is never satisfied with resting on his laurels. Kondo Sensei continues to train unceasingly and has made it understood that as one progresses in their training, empty-handed forms must be challenged by the introduction of weapons (such as practicing ippondori against a sword). As always, when questions arise, it is best to go to the source. I believe Kondo Sensei explains his position quite clearly in the following statement (interview printed in Aikido Journal)
In the classical martial traditions the first technique learned always contains the most profound teachings, the mysteries of the art; ippondori is just such a technique. It is a very difficult technique, and it is natural to wonder why it is the first to be taught. But ippondori expresses the real essence of Daito-ryu.
I have been criticized for doing nothing but this technique and for not knowing anything else, but the reason I concentrate on ippondori is that I believe it is of great importance - so much so that one could profitably do nothing but this technique for years. However, the way it is often done these days is nothing but an empty form, which would be completely ineffective in a real martial situation.
The attack in ippondori is a fierce sword cut that would split a person in two from head to hips, yet we see demonstrations in which this attack is caught at head height and the attacker is thrown easily. In reality there is no way that this could be done, and I feel it is an insult to serious students of swordsmanship.
In Daito-ryu one must break the attacker's balance without interrupting the flow of the technique. While doing so, one must continue to breathe out. These are points that I would like people to pay close attention to.
An addition to the aforementioned assertion, Kondo Sensei has been criticized for not showing his technical abilities in the forum of public demonstrations. It has been hinted that Kondo Sensei only demonstrates low-level techniques in public because his knowledge and abilities are limited. Let me inform you that Kondo Sensei has adamantly stated the principles found in ikkajo are among the most important of the Daito-ryu teachings and he stresses them as such. As a teacher and Menkyo Kaiden, it is his responsibility to stress the basics of the art for the basics are the building blocks on which the art is learned. Without mastery of the basics, one's knowledge of the art would become nothing more than superficial. So instead of taking the route of a showman who displays his abilities for public entertainment, he humbly teaches the art in a faithful manner. In an interview for Aikido Journal, Kondo Sensei stated the following:
The late Tokimune Takeda Soke would not permit public demonstrations of any techniques other than ikkajo, and although later in his life he said that nikajo and sankajo could also be shown, he was basically opposed to public exposure.
Anyone who has had the opportunity to train directly under Kondo Sensei (not including an occasional seminar) can attest to the fact that he has superior technical ability. Historically, Daito-ryu was a very closed and secretive art and public demonstration of the art's inner teachings was forbidden. Only recently have the art's technical teachings been on public display.
Kondo Sensei once explained to me that Tokimune Takeda Sensei told him that, out of one thousand students, to only teach one or two of them true techniques. I have asked Kondo Sensei, if the teachings of Daito-ryu were so jealously guarded, why is it that he teaches so openly? Kondo Sensei's response was that if he were not to teach in such an open manner, he feared the art would die. This statement brings to mind an interesting question. If Tokimune Takeda Sensei taught in the manner stated, who was it that received the true secrets of Daito-ryu Aikijujutsu?
The organization lead by Shigemitsu Kato Sensei claims to have received the entire curriculum of Daito-ryu Aikijujutsu. This brings about another interesting question. Why was it that Tokimune Sensei never awarded any of these senior students a rank above 5th dan? None of these senior students ever received a teaching license or even the lowest traditional scroll. Although certification is not always a true indicator of one's technical ability, it definitely makes one think about to whom Tokimune Sensei passed the true teachings of Daito-ryu Aikijujutsu.
It should be noted that both the Nihon Daito Ryu Aikibudo Daito Kai and the mainline Daito-ryu Aikijujutsu have videos available for public purchase. I encourage anyone who does not already possess these materials to obtain or at the very least view them. Please look carefully at the angles used, the taking of kuzushi, timing, hip rotation, openings for counter, and precision of technique. Kondo Sensei has stated time and time again that Daito-ryu is built upon six principles (rei, metsuki, maai, kokyu, kuzushi, and zanshin ) and I believe the differences will be quite clear. Although I will not provide my opinion publicly, I would like to make one point. It has been asserted by members of the Nihon Daito Ryu Aikibudo Daito Kai that Kondo Sensei has changed his techniques to aikido-like forms and that the seniors in Abashiri do not put much stock in aiki. This is very sad as Daito-ryu consists of both jujutsu and aikijujutsu. I find it quite interesting that Kondo Sensei teaches both aspects of the art while the Abashiri group tends to dismiss the importance of aiki. I believe much evidence exists that supports the highest levels of Daito-ryu include the use and understanding of aiki. Again we are faced with the question of, with whom did Tokimune Sensei share the true essence of the art? I believe there is much to be said about precision and exactness. One who has refined technical ability has a choice regarding the execution of technique and the way in which a situation is dispatched. One the other hand, one who is unrefined and crude is limited in said ability.
The materials offered by the Nihon Daito Ryu Aikibudo Daito Kai can be found at the following website:
Nihon Daito Ryu Aikibudo Daito Kai videotapes . The materials produced and offered by the mainline Daito-ryu Aikijujutsu can, of course, be found at Aikido Journal Online and will be readily available at the Aiki Expo in September.
Information made public by members of the Nihon Daito Ryu Aikibudo Daito Kai has tended to sway more towards personal opinion and hearsay. Positions and assertions found within this information have been asserted without any substantive proof or factual support. On many occasions requests have been made for members of this group to provide evidence in support of their claims. This organization has continually failed the public by its refusal to produce even a shred of evidence in support of their assertions.
Although some may not agree with the positions taken or answers provided in this essay, it has been written directly from information provided by Katsuyuki Kondo Sensei, mainline Daito-ryu Aikijujutsu, Hombucho. I believe an astute reader should be able to distinguish between any personal opinion offered and the direct answers provided by Katsuyuki Kondo Sensei.
Japanese Budo, Daito-ryu Aikijujutsu, and Aikido
I wish to comment on one final point that has weighed on my mind while writing this essay. I believe discussion as of late pitting the two arts against each other is most unfortunate. Although attempting to evoke thought and healthy discussion, it appears my initial letter posted on Aikido Journal (September of 2002) has stirred emotions within practitioners of both arts. This unfortunately was not my intention and although many have misread my letter to claim aikido is weak and Daito-ryu is strong, I never made such an assertion. The point I attempted to make in the letter was that many aikidoka seemed to have forgotten that aikido was founded in the martial traditions of the Japanese warrior. I believe Morihei Ueshiba O-Sensei was quite clear in his message of peace, but this vision came from the mind of a warrior, a warrior who clearly believed that enlightenment and the forging of one's spirit is a direct result of diligent and serious training. I placed no value judgment on aikido as an art, but voiced my opinion on what I feel is a sad time in its history. Not to belabor the point, but it is my passion for aikido that motivates such heavy-handed criticism. I believe aikido and Daito-ryu are two arts cut from the same cloth. It is unfortunate that many have fallen into a defensive mindset instead of opening their eyes to the truth.
All budo attempt to capture the traditional spirit of Japanese culture and use martial traditions in pursuit of self-cultivation. Many aikidoka have been led to believe that Daito-ryu is barbaric, unrefined, and spiritually bankrupt. I find it unsettling that many believe that the philosophical underpinnings of Daito-ryu are without merit. It seems many are quick to dismiss Daito-ryu Aikijujutsu (and other budo) as a way of spiritual development and at the same time embrace aikido as a new religion. Please listen to the words of Katsuyuki Kondo Sensei: "I don't think budo is about winning over other people, rather it's about winning over yourself; rising above yourself in your current limitations so you can grow mentally and spiritually." Kondo Sensei states that in budo we strive towards true humanity and then enlightenment. He states the issue is then how we use what we have gained to benefit the world and without having such a goal, budo lacks meaning.
In Conversations with Daito-ryu Masters, Katsuyuki Kondo Sensei states:
In the martial arts, we use physical techniques for spiritual training. However, if one is content solely with training the spirit, there are other ways to train. In the martial arts, being strong is an absolute condition. I think that it is important to be strong and at the same time to develop one's spirituality. Kondo Sensei further states, I don't think there is an opportunity to use martial techniques in the real world. In Japan, we have the best police force in the world. Therefore, the only part of our training we can use in the real world is the spiritual side. In other words, in society, at home, and in our school and on our jobs are the places where we realize the value of martial training. It is in society where we can engage in real martial training. The dojo is the backstage and life is the main stage for realizing the true value of the martial arts. One's training in the martial arts is worthless unless you can realize their true value. That is the reason I have adopted the motto, Budo and life are one and the same.
I believe all budo have merit and that limiting yourself to a single truth is detrimental to spiritual growth. It has saddened me to see such dissension among practitioners of both arts. Superficially we claim to be seeking enlightenment while at the same time allowing our lower selves to roam free unchained. If we have such difficulty controlling ourselves, how is it that we arrogantly believe we can influence others? It has been said that the motto of aikido is "Masakatsu Agatsu Katsuhayabi" or" true victory is self-victory." How is it we believe we can change the world if we cannot even change ourselves?
Ted Howell
Daito-ryu Aikijujutsu Study Group
Baltimore, Maryland
Dojo-cho, Pinelands Aikido
New Jersey
Likes: 
Article: "Mainline Daito-ryu Aikijujutsu Revisited", by Ted Howell
Reply With Quote