The notion of do Define budo through its connotations of austerity and severity, or with the asceticism and spirituality out of place. Budo literally means martial way. need to reflect on the practice of martial arts technique (BU) in connection with the concept of way (do). In Japan today, where modernity is much appreciated, some young people have an allergic reaction when it comes to giving you. Personally, I think that the way it is not the expression of its antiquity of mysticism: the way of life is the time from birth until death. Everyone along the ups and downs of the road, that does not bind the conscience and in which, over time, it's easy to get lost. The concept of path requires the existence of a direction or goal. During the course of life, the idea of \u200b\u200bbudo arises when the practice of martial arts are accompanied by the desire to improve oneself, one's whole person. The possibility of improving one's self is present in all cultures, even though the understanding of this improvement by the Japanese seem to be different from that of Europeans. Although this difference does not appear immediately, masked by the idea of \u200b\u200bprogression, I think the most important problem that faces a Westerner wanting to practice budo, is put into practice the concept of the way (do). The question of budo therefore does not arise in the same terms for the Japanese and Westerners. Below I will try to clear the obstacles that must be overcome to a mutual understanding.
is transmitted by the Japanese budo
examine any difficulties or problems that teachers face when Japanese budo seek to convey to foreigners who want to build their practice. What are the problems, explicit and implicit, that meet the masters of Japanese budo? One of the most important difficulty is the communication of the body techniques of budo related to spiritual aspects. The Japanese masters, to be truly understood, they are obliged to relativize the concept of life, somehow putting into question their worldview. It is not an easy thing. Everyone knows that to advance the practice of budo requires concentration, determination, conviction, essentially an unchanging spirit. to be persistent during the years of practice. The vast majority of teachers draws the energy needed to sustain the practice of budo from the desire to search for perfection. This tension ideal, though not conscious, comes from a practice that seeks a state of perfection, a value deeply rooted in Japanese society represented by the syncretism of the image of Buddha and the shrines of the gods. It involves intuition that fuses the human world with the cosmic universe. For this reason the Japanese have a tendency to regard it as a universal value and assume that is well regarded even by those who belong to a different culture. The problem is this.
The problem for the followers of budo foreign
is transmitted by the Japanese budo
examine any difficulties or problems that teachers face when Japanese budo seek to convey to foreigners who want to build their practice. What are the problems, explicit and implicit, that meet the masters of Japanese budo? One of the most important difficulty is the communication of the body techniques of budo related to spiritual aspects. The Japanese masters, to be truly understood, they are obliged to relativize the concept of life, somehow putting into question their worldview. It is not an easy thing. Everyone knows that to advance the practice of budo requires concentration, determination, conviction, essentially an unchanging spirit. to be persistent during the years of practice. The vast majority of teachers draws the energy needed to sustain the practice of budo from the desire to search for perfection. This tension ideal, though not conscious, comes from a practice that seeks a state of perfection, a value deeply rooted in Japanese society represented by the syncretism of the image of Buddha and the shrines of the gods. It involves intuition that fuses the human world with the cosmic universe. For this reason the Japanese have a tendency to regard it as a universal value and assume that is well regarded even by those who belong to a different culture. The problem is this.
The problem for the followers of budo foreign
Let's look at some issues that recruits foreigners, particularly Western must
face. For the Japanese the way (do) about the duration of life. The notion of an ideal voltage budo means oriented towards improving one's person, in its entirety, by practicing martial. Westerners understand this expression, but did not attach the same meaning as the Japanese. The elevation of the human quality of budo through Buddhist and Shinto in origin: a man can reach the state - the divine - to be confused with Buddha and the god of a temple. The difference with the Christian culture, where the distance between man and God is insurmountable, it is clear: maximizing their human value, every person has the opportunity to change the quality of one's being to a level that is indistinguishable from an idea of \u200b\u200bthe divine. The philosophical discourse and the ethics of Japanese martial arts or budo are based on a conception of Shinto and Buddhist world and the universe, where the absolute does not exist and everything is relative to another: the God is absolute- absent in this universe. I know some Japanese masters of the Christian faith, but it does not prevent them from being so sensitive Buddhist and Shinto universal energy. The idea of \u200b\u200bself, based on this way of conceiving the world and on this form of sensibility is central to budo. The assumption that each man is able to aspire to perfection along the way that makes the development of this concept in the context of different cultural perspectives, is somehow an extension of the generosity of Buddhist logic: delete themselves giving birth to a new work. Some western researchers define budo through common traits observed in the martial arts of different origin but the fundamental characteristics of budo training is the concept rather than the special sign of these disciplines. Thus, as with the Japanese masters, this way of practicing budo, puts followers in the western state of having, somehow, to question their way of being. Although some Europeans seem to live, even more than the Japanese, Japanese in a way, it is not certain to ape the habits. Important not to confuse, or worse, lose their identity but on the contrary it is necessary to strengthen it by living every moment intensely, here and now. Go to the realization of budo designed to determine planetary From this point of view, a problem of differentiation. I think this is the main difficulty for the followers of budo. A key to the budo
The thought of the street appears spontaneously, when the voltage to the ideal training if you bind to the practice of the martial art, during the progression time. In other words, if the tension does not appear, the practice may not lead to the thought of the street and therefore is not in budo. Budo, strictly speaking, does not identify a particular discipline, but its quality and its practical content. The constant practice of kendo, karate-do, jo-do, the Kyudo ... does not mean practicing budo. The practice becomes budo spontaneously when it involves a voltage to the ideal self of the person as a whole. Budo is not a kind of fighting disciplines, but the way you engage in research in a discipline of the effectiveness of combat. The pressure to formation if, in the sense I described above, is not an abstraction but is based on a concrete bodily sensation that every human being can conceive, irrespective of their culture. This feeling can be defined as the key that helps to overcome cultural barriers by opening the door to a deeper practice of budo. What is this bodily sensation? In the Japanese language is expressed through the concept of ki. I think the bodily sensation of ki is commonly found in human experience, even if the form of interpretation of this feeling varies according to culture. For example, the logical character is much more developed in Western languages \u200b\u200band in Japanese language but in Western languages there are no words - and this is a major difficulty of translation - that express the concept of ki. In Japanese this term encompasses the feelings and impressions mysterious, vague, intangible touch something in the depths of our being, which probably depend on an archaic sensibility or reflected. This set of expressions is difficult to define a word is present in everyday experience, literature and the arts from Japan, and is called ki. The exclusion from the vocabulary of one word that defines these feelings and impressions it seems related to the development of the logical nature of Western languages. Rational thought has probably developed by rejecting this sensitivity. The feeling of ki, without going through a translation equivalent words, must therefore be taken up in practice as ki. I believe that holds the key to budo is necessary to cultivate, by means of the body techniques of combat, their sensitivity to ki, being guided, in extent and depth of this feeling.
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