Samples of Musha Shugyo have been revealed during the Taikai and the posterior hot week The buyu from several regions of Argentina, Chile, Brasil, Ecuador, Colombia, Venezuela, and Méxivo that have made with their presence this wonderful Buyu encounter, have trained with enthusiasm and courage upon the high temperatures of the Buenos Aires summer. To all of them my sincere gratitude for their friendship, representation, and knowledge to the event. Several Shihan also participate and gave their luminous points of view: Maximiliano Rosatti, Nestor Iscovi, Mariano Parodi, Eduardo Hernandez, Mariano Perrone. I feel that this Taikai, gave sinergy to all of the attendants, including me in tasting the good things each one have added. Being able to share positive things respecting the differences of each one, helps the growing of all it’s parts.
More than 100′s points of view about the budō of Sôke where present this weekend on the Taikai, each one charged with their own experience of life, it’s tabues, myths, such as their virtudes and skills.
Same way, pre-stated techniques that have objective points to train and learn, can take us to receive the subjective world of the Bufu ikkan. But the human being elaborates personal opinions based from experiences that in common expresses subjective truths, however within the existent objective lineage of the nine schools that form the Bujinkan, it requires the student to achieve certaing ethical, cultural and social values maintain the harmony and respect. The difference between objectiveness and subjectiveness is clear while analizing different sentences as: “During the Taikai several feelings filled with happiness and friendship” is a subjective phrase, while “During the Taikai people trained sword techniques” is an objective phrase.įrom my point of view, Budō begins with an objective training, but later on, practice takes the student into a more deep and subjective quest in search for the escence of the art and the human being. Same way while using the forms to achieve the NO-forms, is where we can find the sence of subjectivity. If we take this in the world of what’s subjective and objective, we should say that Budō is what’s objetive and Mudō is what’s subjective. On this days, Sōke Masaaki Hatsumi gave to our understanding that beyond Budō (martial way), we could get into Mudō (No Path). Though we use hundreds and infinite variants to express the movement of Taijutsu, we know that the escense of itself radicates on feeling. Sôke makes constant emphasis in expressing the feeling of techniques and the experience within the Uke while receibing the waza-ĭepending the activities of each people, most of us can apply in daily life the escencial feeling more than phisical techniques. On the other hand, the concept make reference to our way of thinking and feeling, and not to the object itself. It’s about what consists or relates to the subject, taken in oposition to the external world. The sword, just a media to use our taijutsu and finding the liberty of the movement, was also the vehicle to share my point of view about the subjectivity of Budo of the Bujinkan, as well as life.Īccording to what is pointed from the Dictionary of the real academy of Spain (RAE), subjectivity is the cuality of what’s subjective.
During the january Taikai in Buenos Aires, I tried to enphasize the work of the sword, from Muto Dori, Daisho Sabaki Gata and Shinken Shiraha Dome.
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