The Way of the Brush & the Sword Sacred Fist Karate International Ken To Fude No Ryu Kenshu Kai Karate Solly Said's Solly Said's Karate,Kickboxing & Gym
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The Way of the Brush & the Sword Sacred Fist Karate International Embracing the spirit of never quitting

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Budo Bushido Enlightenment Ninja Disciplines Samurai Sword Seishin Teki Kyoko

Budō (武道) is a Japanese term describing martial arts. In English, it is used almost exclusively in reference to Japanese martial arts.Budō is a compound of the root bu (武:ぶ), meaning war or martial; and (道:どう), meaning path or way. Specifically, dō is derived from the Buddhist Sanskrit mārga (meaning the 'path' to enlightenment). The term refers to the idea of formulating propositions, subjecting them to philosophical critique and then following a 'path' to realize them. Dō signifies a 'way of life'. Dō in the Japanese context, is an experiential term, experiential in the sense that practice (the way of life) is the norm to verify the validity of the discipline cultivated through a given art form.The modern budō has no external enemy, only the internal enemy, one's ego that must be fought (state of Muga-mushin).

Similarly to budō, bujutsu is a compound of the roots bu (武), and jutsu (術:じゅつ), meaning science, craft, or art.Thus, budō is most often translated as "the way of war", or "martial way", while bujutsu is translated as "science of war" or "martial craft." However, both budō and bujutsu are used interchangeably in English with the term "martial arts".Budo and bujutsu have quite a delicate difference, whereas bujutsu only gives attention to the physical part of fighting (how to best defeat an enemy), budo also gives attention to the mind and how you should develop yourself. Modern budo uses aspects of the lifestyle of the samurai of feudal Japan and translates them to self-development in modern life.

Budō designates what are popularly known as the martial arts, although in Japanese, art or jutsu 術 is conceptually quite different from way or dō. While the two ideas are too complicated, overlapping and contested than can be fully explained here, as a working distinction the bujutsu 武術 or martial arts emphasize deadliness on the feudal battlefield, while the budō or martial ways emphasize spiritual transformation. The budō include the more familiar, such as jūdō 柔道 and aikidō 合気道, and the less well-known, such as kendō 剣道, the way of the sword; kyudō 弓道, the way of the bow and arrow; and naginata-dō 長刀道, the way of the halberd. The most widely practiced budō in the world today is karate-dō, the way of the empty hand.

The divide between East and West is figured by how the word budō itself is read. On this side of the Pacific, the budō are classified according to bu, the martial aspect, so that they are seen as akin to boxing,
UFC mixed martial arts or WWE wrestling. In Japan, however, they are understood as , as particular incarnations of much more general ways of being. “Dō” is the Japanese pronunciation of the character 道, well-known as the Tao of Taoism. The budō are, at their heart, the same kind of cultural pursuit as the geidō, 藝道, the ways of art, such as shodō 書道, the way of the brush or calligraphy; kadō 華道, the way of flower arrangement, also called ikebana 生け花; and sadō, 茶道, the way of tea. The Japanese honor the great exponents of swordsmanship and the tea ceremony in exactly the same manner. In this way, the misconception of the budō as “martial arts” carries an accidental truth reminiscent of imaginary etymology, for the expert karateka 空手家 (practitioner of karate) is, in a strong sense, an artist very much like an accomplished actor of Noh 能, the classical dramatic form of Japan.

Civilian vs. Military

Many consider budō a more civilian form of martial arts, as an interpretation or evolution of the older bujutsu, which they categorize as a more militaristic style or strategy.According to this distinction, the modern civilian art de-emphasizes practicality and effectiveness in favor of personal development from a fitness or spiritual perspective. The difference is between the more "civilian" versus "military" aspects of combat and personal development. They see budō and bujutsu as representing a particular strategy or philosophy regarding combat systems, but still, the terms are rather loosely applied and often interchangeable.

Art vs. Lifestyle
One view is that a jutsu is the martial art you practice, whereas a do is the lifestyle you live and the path you walk by practicing a jutsu. For example, one could say that Judo and Jujutsu practiced as a practiced martial art are one and the same, being that the practice of the art Jujutsu leads to obtaining the lifestyle of Judo (it should be noted that Judo was originally known as Kano Jujutsu, after Judo's founder Kano Jigoro). That would be true with arts such as kenjutsu/kendo and iaijutsu/iaido as well.

Tea Ceremony
The tea ceremony is traditionally held in a special place, a
chashitsu 茶室 or tea hut. Subtle but rigorous Japanese aesthetics mandate a set of specific architectural elements for the proper chashitsu, but one aspect is obvious even to the uninitiated: its only entrance is two feet tall. This doorway is called a nijiri guchi 躙り口, which translates roughly as “crawling in space.” The great tea master, Sen no Rikyu (1522 – 1591) invented the nijiri guchi for a very specific purpose.

Rikyu’s most famous pupil in the Way of tea was Toyotomi Hideyoshi, the fierce warlord who ruled much of Japan during the latter half of the sixteenth century. Hideyoshi was passionate about the tea ceremony. He saw in its sober and refined elegance a goal he desperately pursued. But with Hideyoshi, it was always an inner battle between his wish for the simple beauty that he knew marked a true connoisseur, and his fevered and ambitious ego. He knew in his heart that the quiet simplicity of the tea hut was an aesthetic to be treasured. Yet it was difficult for him to give up the magnificent clothes and the fabulously expensive swords he wore, the trappings of his status as a shogun. He identified his position with these things, and he did not wish to be without them…. Sen no Rikyu devised the nijiri guchi so that if the haughty Hideyoshi wished to enter sincerely into the spirit of tea, he would have to humble himself and crawl through the door.

The tea ceremony is open to everyone, regardless of rank, status or power, but there is only one way to enter: on one’s knees.Karate-dō is likewise, and even more. It begins with humility, personified by the
chajin 茶人, “person of tea,” on her/his knees, and ends in exactly the same place, one of many ways in which it is structured and practiced as a circle. From the outside, karate-dō seems all kicks, punches and wild screams, a particularly energetic assertion of the self, but its fundamental aim is the opposite.

Gichin Funakoshi (1858 - 1957) was a schoolteacher who brought karate from its Okinawan birthplace to the Japanese mainland and worked to converge it to extant traditions of budō. To that end, he authored his
Nijū kun 二十訓, “twenty precepts” for karate-dō. The very first is, “do not forget that karate-dō begins and ends with rei”. Rei means “bow,” but also all the bow connotes: “this bodily gesture is a reminder and result of giving up the self, as well as a catalyst that causes the self to be given up”. Often the bow is done in a formal kneeling position, seiza 正座, recapitulating how one must enter the chashitsu (the literal translation of seiza is “correct sitting”). Even when the bow is done from a standing position, its meaning and function are to make one smaller, so in contrast to diet and exercise regimes in the West, diminishing the body is not a way to grow as a person. In this respect, at least, the famously convoluted and paradoxical Japanese mind is much more consistent than its Western counterpart. In budō, the repeated bowing that is part of every training session is both a reminder and a catalyst to keep working to diminish the self in all respects.



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