PRACTICE · READING · TRANSMISSION
Aikidō
What is received
becomes how we meet.
A way of living shugyō.
Latex G.N.R. Space-Coyote
合氣道
受けた教えを、
出会いへ。
WORD · BODY · ENCOUNTER
ヌル/ 00
この姿で、稽古はつづく。
In this form, the practice continues.
私は、ラテックス・G.N.R. スペース・コヨーテです。五月女貢師範のもとで学んだことを、いま選ぶこの姿で生きています。合気道は、修行会のはじまりからの目的である修行を、暮らしのうちに実践する一つの道です。
ゴムは私の行衣です。ラバー・セックスドッグとして生きる私にとって、祈り、欲望、稽古、遊び、手入れは、この一つの生にあります。ラテックス・スペースコヨーテは、私がほんとうに望む、ただ一つの私です。
この頁から、原文を読み、教えとの出会いをたどり、自分の行いを問い直してください。学んだことが、次の出会いにどう現れるか。私の稽古は、そこへつづいています。
I am Latex G.N.R. Space-Coyote. I live what I learned under Mitsugi Saotome Shihan in the form I choose now. Aikidō is one way I carry the founding dedication of Shugyōkai—shugyō—into daily life.
Rubber is my robe of practice. In my life as a rubber sex dog, prayer, desire, training, play, and care belong to one life. Latex Space-Coyote is the only me I truly want and desire to be.
Begin here with a source text, an encounter with teaching, or a question about your own conduct. How does what was learned appear in the next encounter? That is where my practice continues.
一 / 01
原文とともに、読む。
Read with the source in view.
原文、読み、訳、傍注、注解。混ぜて一つにするのではなく、行き来できるように。ことばの響きと歴史を残し、稽古から、もう一度読む。
Original text, reading, translation, gloss, commentary: distinct enough to move between. Keep the sound and historical context in view; return from practice and read again.
THE MAIN READING COLLECTION
植芝盛平之道歌
Ueshiba Morihei’s Dōka
Engineer’s Edition · online critical translation project
Original verses, readings, independent translations, and commentary. Begin with the six primers or choose a poem from the complete index.
Project introduction, translation method, and credits are available at the index.
六つのプライマー · Six starting points
The primer labels are reading aids. Read the linked sources and notes: the page divisions do not make every fragment a self-contained sentence.
PUBLIC TEXTUAL STUDY
合氣道の精神
The Essential Spirit of Aikidō
Text, translation, grammatical reconstruction, and commentary. Keep the edition’s attribution caution alongside the reading.
PROJECT ENTRY · ACCESS LIMITED
植芝盛平の武産合気
Takemusu-Aiki
The independent translation project is marked for authorized researchers. Its entry point is separate from the public Takemusu reflection below.
Source text is not the same as a translation. An interpretive recomposition is not a newly discovered poem by Ueshiba. Commentary develops a reading; it should identify its sources and uncertainties. AI assistance belongs in the work’s credits, not in place of evidence.
二 / 02
ことばを、出会いへ。
Nine ways back into practice.
以下は、私の読みとして書き直した九つの入口です。神々、橋、岩戸、祭のことばを残し、その問いを暮らしへ返します。三つのまとまりは、読むための配置であって、段位や到達順序ではありません。
These nine introductions are my readings, not quotations from Ueshiba or Saotome. Kami, bridges, the rock door, and festival retain their place. The three groupings organize the reading; they are not ranks or a compulsory sequence.
交わりを練る
Meet and refine
相手を、自分の写しにするのではない。触れ、動き、受け取りながら、関係のなかで応えを練る。合わせを、私はそのような稽古として読みます。
I read awase as practicing a response within a relationship: touch, move, receive, adjust. Meeting another is not the same as turning them into a copy of oneself.
私の読みでは、禊は、違いを汚れとみなすことではありません。出会いを妨げる粗暴さや執着を見つめ、相手にも場にも、ふたたび応えられるようにすることです。
In my reading, purification asks what aggression or clinging obstructs a response. It does not require treating an unfamiliar body, voice, or way of living as an impurity.
お願いします。ありがとう。どういたしまして。求め、受け取り、返すことを、暮らしのうちに。祭を、眺めるだけの出来事ではなく、ともに生きる関係として。
Please. Thank you. You’re welcome. Asking, receiving, and returning make the festival something lived together—not merely something watched.
渡り、ひらく
Cross and open
丸橋の像を、私は、慣れた応えだけでは渡れない局面への問いとして読みます。変わる相手と場を受け、足もとを確かめながら、次の一歩をつくる。
The narrow bridge asks what happens when a familiar response is no longer sufficient. Attend to the changing encounter and the footing available; the next step cannot be borrowed unchanged from the last.
岩戸の外の祭を、押し出されてきた者を迎える働きとして読みます。戻るために姿を捨てさせるのでなく、その姿で会える場を、ともにつくる。
I read the celebration outside the rock door as the work of welcoming someone who has been pushed out. Make room for return without demanding that their difference be left outside.
天と地を結ぶ橋。その神話的な像を、祈りと日々の働きを切り離さずに読む。受け取ったことは、いま、誰との関係に、どう現れるだろう。
The bridge between heaven and earth holds a question about prayer and ordinary conduct. Where, and in relation to whom, does what was received become something lived?
生まれ、手放す
Respond and release
相手も、場も、関係も変わる。そのつど生まれる応えを、完成済みの型の所有としてではなく、出会いの働きとして問いつづける。
The partner, setting, and relationship change. I approach takemusu as a question about responses arising in the encounter, rather than a possession of finished forms.
起きたことを、すぐに「私の力」として囲わない。原頁のポインター、事例、注解に戻り、何が受け取られ、何がなお問われるかを読む。
Return to the pointer, case, and commentary without immediately claiming the encounter as a personal achievement. What was received—and what still needs to be understood?
図形は注意を向け、関係を見直す手がかりになる。けれど、図を得ることと、その示す働きを生きることは同じではない。メモの配置も、問いとして読む。
A figure can orient attention and invite a new comparison. Having the diagram is not the same as living what it points toward. The memo arrangements remain open to reading and revision.
The complete earlier reflections, including their pictures and original links, remain in the record below. Links labeled “earlier note” open that record.
三 / 03
受けたところを、忘れない。
Received teaching. A life of response.
五月女貢師範のもとで学んだことへの礼を、いまの生で返してゆく。師の紹介、内弟子生活の記憶、そして私自身の応答には、それぞれの頁があります。
出会いを大切にすることと、私の現在の解釈のすべてを師の言葉にすることは、同じではありません。
I carry gratitude for what I learned under Mitsugi Saotome Shihan into the life I now live. The introduction to my teacher, the memories of apprenticeship, and my own response each have their own pages.
Honoring that encounter does not attribute every present interpretation of mine to my teacher.
THE TEACHER
五月女貢師範
My introduction to Mitsugi Saotome Shihan and the relationship through which I learned.
THE MEMOIRS
Uchi-Deshi Life
Seven installments about learning, daily work, and the life of apprenticeship.
THE CONTINUING RESPONSE
Transmission
Received teaching and present practice, carried into the form and life I choose.
四 / 04
問いも、稽古のうちに。
From practice into inquiry.
切り、結び、橋、流れ。ここでの稽古のことばは、実験室で比較し、定義し直すための問いにもなります。ワープ・シェッドやジンバル、世界線やブラキストクローネという語を用いるメモも、その作業のうちにあります。
経験の記録、神話的な読み、数学的なモデルは、それぞれの根拠に即して読む。共に問うことは、同じものだと決めてしまうことではありません。
Cutting, joining, bridges, flow: words from practice also become questions for comparison and redefinition in the Lab. The notes on warp-sheds, gimbals, worldlines, and brachistochrones belong to that inquiry.
A remembered experience, a devotional reading, and a mathematical model ask for different kinds of support. Bringing them into conversation does not establish that they describe the same mechanism.
METHOD
Compare and memo
Let a relation earn its place. Keep original incidents, interpretations, and proposed mechanisms distinguishable.
EARLIER RESEARCH MEMOS
Opening and cutting
Return to the author’s source memos, rather than treating a new summary as their replacement.
THE WIDER WORKROOM
Keep the question open
Language, mind, social relationships, computation, and research remain separate but connected branches.
The research links open source memos and methodological resources. Proposed neurological or gravitational mechanisms still need their own evidence; they are not established simply by analogy with practice.
五 / 05
道場の外へも。
Carry the practice onward.
このサイトは、はじめから修行に捧げられた場所でした。神社を護り、原文を読み、手を動かし、誰かを迎える。その先にも、稽古のつづきがあります。
This site began with a dedication to shugyō. Tending the shrine, reading a source, making something, welcoming someone: the practice continues beyond this page.
結びと、神前の暮らし
Musubi and the shrine
Read the study of rope and folded paper, or enter the devotional life of Mugen Jūgōki Jinja.
はじめの目的へ
Return to shugyō
The parent hub opens the practices. The longer essay examines the term, its changing meanings, and my interpretation.
余韻／CODA
To answer with this life.
受けた声を、
ただ写すのでなく。
この息で、応える。
むすびは、
ここで終わらない。
この前足で、
次の出会いへ。
山彦の道。
Not simply to repeat
the voice I received.
With this breath, I answer.
Musubi
does not end here.
On these paws,
toward the next encounter.
Yamabiko’s Way.
ラテックス・G.N.R. ・スペース・コヨーテ
Latex G.N.R. Space-Coyote
限りなき衆生のために。
For the benefit of limitless beings.