{"id":1784,"date":"2025-01-28T20:03:07","date_gmt":"2025-01-28T11:03:07","guid":{"rendered":"https:\/\/budobooks.jp\/?p=1784"},"modified":"2025-01-29T23:59:59","modified_gmt":"2025-01-29T14:59:59","slug":"budo-beat-11-the-essence-of-budo","status":"publish","type":"post","link":"https:\/\/budobooks.jp\/?p=1784","title":{"rendered":"Budo Beat 11: The Essence of Budo"},"content":{"rendered":"\n

The \u201cBudo Beat\u201d Blog features a collection of short reflections, musings, and anecdotes on a wide range of budo topics by Professor Alex Bennett<\/a>, a seasoned budo scholar and practitioner. Dive into digestible and diverse discussions on all things budo\u2014from the philosophy and history to the practice and culture that shape the martial Way.<\/em><\/p>\n\n\n\n

The following is the very first<\/mark> instalment of my two-year series of articles titled \u201cThe Philosophy of Zanshin\u201d published in Japanese in the Nippon Budokan\u2019s monthly magazine,\u00a0Gekkan Budo<\/a><\/em>. This one came out in January, 2023. It’s a rough translation, but I hope it offers some insight.<\/strong><\/p>\n\n\n\n

The Philosophy of Zanshin Part 1: The Essence of Budo<\/strong><\/p>\n\n\n\n

Introduction<\/strong><\/p>\n\n\n\n

Zanshin<\/em>\u2014a term deeply rooted in the philosophy of Japanese martial arts\u2014is much more than a technical requirement; it embodies vigilance, composure, and readiness. Defined by the AJKF’s Kendo Japanese-English Dictionary<\/a><\/em> as a state of mental and physical alertness after executing a strike, zanshin<\/em> is an essential element of kendo. Without it, a strike cannot even be considered valid, emphasising its role as both a technical and philosophical cornerstone.<\/p>\n\n\n\n

Kendo aside, zanshin<\/em> is a part of all the budo disciplines. The teachings of budo extend far beyond physical techniques\u2014they represent a way of life built on discipline, humility, and respect. At its core lies zanshin<\/em>, a concept that unifies the sharp attentiveness required in the heat of battle with a broader mindfulness that applies to everyday life. In this introductory article, I will explore how zanshin<\/em> serves as a bridge between martial practice and life philosophy, offering timeless lessons for navigating modern complexities.<\/p>\n\n\n\n

Beyond the dojo, zanshin<\/em> unfolds in two interconnected dimensions: the moment-to-moment vigilance of \u201cmicro zanshin<\/em>\u201d and the expansive awareness of \u201cmacro zanshin<\/em>.\u201d These perspectives reveal zanshin<\/em> as a principle that transcends martial arts, providing a universal framework for living with clarity and purpose. This is the first of 25 articles examining how the enduring principles of budo resonate in today\u2019s world, shaping our approach to both difficulties and opportunities.<\/p>\n\n\n\n

From the composed restraint of Anton Geesink at the 1964 Tokyo Olympics to the quiet dignity demanded of practitioners in the dojo, zanshin<\/em> embodies the delicate balance between action and stillness, triumph and humility. Throughout this series, I will delve into the essence of zanshin<\/em>, uncovering its pivotal role in budo and its broader implications for living a life of intention and awareness.<\/p>\n\n\n\n

Ideal Budo Conduct<\/strong><\/p>\n\n\n\n

In budo, practitioners are taught to display humility in victory and grace in defeat, embodying the discipline\u2019s core values of respect and composure. In the 1964 Tokyo Olympics, Anton Geesink of the Netherlands defeated Kaminaga Akio in the open-weight judo final, earning the gold medal. Despite his victory, Geesink neither revelled in triumph nor jumped for joy. When Dutch supporters, overcome with excitement, stormed the competition area, Geesink, still pinning Kaminaga to the floor, raised his hand. With an almighty glare he stopped them in their tracks before they could invade the hallowed tatami<\/em> mats to congratulate him.<\/p>\n\n\n

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Anton Geesink holds out his hand to prevent his countrymen invading the tatami<\/em> at the 1964 Tokyo Olympics.<\/figcaption><\/figure>\n<\/div>\n\n\n

Afterwards, the two competitors calmly adjusted their judogi<\/em>, bowed, and concluded the match as perfect gentlemen, demonstrating nothing but mutual respect. There were no victory poses from Geesink, nor were there tears from Kaminaga. (See here<\/a>)<\/p>\n\n\n\n

I always show this scene to students in my classes on budo theory at Kansai University as it perfectly embodies the dignity and composure expected of a budo practitioner. Sadly, such displays of self-control and respect for one\u2019s opponent have become increasingly rare in modern top-level sports, including budo, where the focus often shifts to individual triumphs rather than shared honour.<\/p>\n\n\n\n

I am reminded of a moment from the karate competition at the 2021 Tokyo Olympics, where karate made its official Olympic debut. In the final match of the men\u2019s over-75 kg kumite division, Tareg Hamedi of Saudi Arabia had a 4-1 lead just one minute into the bout. However, he delivered a kick to the neck of Iran\u2019s Sajjad Ganjzadeh, who immediately collapsed to the floor. Believing he had won the match, Hamedi celebrated with frenzied fist pumps. (See here<\/a>)<\/p>\n\n\n

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Tareg Hamedi of Saudi Arabia delivers a kick to the neck of Iran\u2019s Sajjad Ganjzadeh, and knocks him out cold. <\/figcaption><\/figure>\n<\/div>\n\n\n

But the outcome took an unexpected turn. Medical staff rushed to Ganjzadeh\u2019s side and carried him out on a stretcher. A few minutes later, the umpires ruled that Hamedi had committed a foul by using a dangerous technique (high kick) and disqualified him. Hamedi, who had been on the verge of securing Saudi Arabia\u2019s first-ever Olympic gold medal, was devastated and burst into in tears of frustration.<\/p>\n\n\n\n

Scenes like this are familiar across all sports. Athletes celebrate victory with fist pumps and triumphant poses, while defeat often brings raw disappointment or exasperation. As spectators, we are captivated by these raw, unfiltered emotions\u2014moments that crystallise the culmination of gruelling effort and personal sacrifice. We find ourselves deeply respecting their efforts, not just for their physical achievements but for their human vulnerability. Witnessing these genuine highs and lows creates a profound connection between athlete and audience, offering a shared experience of triumph and struggle. This is the reason why people are drawn to sports: they mirror the drama of life itself, with all its unpredictable twists and emotional stakes. Sharing in the highs and lows that follow a match is like experiencing the drama of life itself.<\/p>\n\n\n\n

Academic Research on \u201cVictory Poses\u201d<\/strong><\/p>\n\n\n\n

There is a fascinating study (here<\/a>) on the phenomenon of the “victory pose” and the celebratory instinct behind it. David Matsumoto, a professor at San Francisco State University and a well-known American judoka, analysed the reactions of winners in Olympic and Paralympic judo competitions. His research revealed that victory poses are exhibited not only by athletes across various cultures but also by visually impaired athletes. Matsumoto found that victory poses signal feelings of triumph, challenging previous studies that labelled the expression as pride. According to him, expressions of triumph act as instant proclamations of success or achievement, while pride emerges from a more reflective process, tied to a sense of self-worth that requires time for evaluation.<\/p>\n\n\n

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Guts Ishimatsu (Suzuki Yuji), a former Japanese professional boxer, rose to fame in the 1960s and 70s as a lightweight world champion known for his tenacity and unorthodox fighting style. His trademark victory celebration, the “Guts Pose,” with fists triumphantly raised, became a symbol of determination and resilience, inspiring athletes across generations. Today, victory poses in Japan are called “Guts Pose”.<\/figcaption><\/figure>\n<\/div>\n\n\n

The study suggests that the physical impulse to demonstrate dominance after victory stems from an instinctive reaction. Actions such as raising one\u2019s arms above shoulder level, puffing out the chest, tilting the head back, and smiling not only convey joy but also reflect an evolutionary need to establish social order and status. This conclusion highlights the dual function of such gestures as both expressions of emotion and tools for asserting one’s position in a social hierarchy.<\/p>\n\n\n\n

While this may be a natural reaction, in the world of budo, such expressions have long been condemned. They are seen as lacking self-control, humility, and consideration for one\u2019s opponent\u2014a betrayal of the deeper meaning of budo as a d\u014d<\/em> or michi<\/em> (Way). In my book, The Bushid\u014d Japanese Don\u2019t Know<\/a><\/em> (Bunshun Shinsho, 2013), I provocatively declared on the cover and in the text, “Victory poses have corrupted judo!” Since then, it appears that such displays have gradually diminished among Japan\u2019s elite judo practitioners.<\/p>\n\n\n

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<\/p>\n\n\n\n

For instance, Olympic gold medallist \u014cno Sh\u014dhei commented in an article (here<\/a>) on the comprehensive sports news site THE ANSWER titled, “Why Doesn\u2019t \u014cno Sh\u014dhei Smile? The Man Aiming for Olympic Victory Discusses ‘Aesthetics of the Tatami.'”<\/p>\n\n\n\n

“To be honest, when I first became a champion, I probably did my fair share of victory poses and celebrations. But now, having grown accustomed to the feeling of winning, I don\u2019t get overly emotional about it anymore. (\u2026) In a sport where you win by throwing your opponent, celebrating in front of someone who\u2019s already feeling frustrated might stir up emotions beyond disappointment. That\u2019s why I choose to do nothing. That\u2019s just how I approach it.<\/em>“<\/p>\n\n\n\n

Japanese Virtues<\/strong><\/p>\n\n\n\n

I\u2019d like to believe my book has had a positive impact, though perhaps that\u2019s just wishful thinking on my part. Regardless, this stoic approach to suppressing emotions is celebrated in the article as an \u201caesthetic\u201d of budo, a perspective deeply connected to the essence of Japan\u2019s traditional culture. In Japan, overt expressions of emotion and self-promotion have long been viewed as undesirable traits.<\/p>\n\n\n\n

For example, in his 1894 book, Glimpses of Unfamiliar Japan<\/em>, Lafcadio Hearn (Koizumi Yakumo) writes about the \u201cmysterious Oriental smile\u201d:<\/p>\n\n\n\n

\u201cAnd furthermore, it is a rule of life to turn constantly to the outer world a mien of happiness, to convey to others as far as possible a pleasant impression. Even though the heart is breaking, it is a social duty to smile bravely. On the other hand, to look serious or unhappy is rude, because this may cause anxiety or pain to those who love us; it is likewise foolish, since it may excite unkindly curiosity on the part of those who love us not.<\/em>\u201d[1]<\/a><\/p>\n\n\n

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Lafcadio Hearn (1850\u20131904) was an Irish-Greek author and journalist who became one of the most influential interpreters of Japan to the Western world. After moving to Japan in 1890, he adopted the name Koizumi Yakumo and immersed himself in Japanese culture, folklore, and history, writing vivid accounts that introduced Japan\u2019s traditions and spirit to global audiences. <\/figcaption><\/figure>\n<\/div>\n\n\n

This observation underscores the cultural importance of considering others\u2019 feelings and prioritising harmony for which Japan is well known for, even at the expense of personal emotions. It reflects a time when maintaining a sense of social balance and avoiding any disruption to collective peace were seen not merely as virtues but as essential elements of daily life in Japan.<\/p>\n\n\n\n

In budo, too, controlling one\u2019s emotions is crucial, as it reflects both discipline and respect. If there is to be any reaction or expression, it should align with the traditional teaching: \u201cReflect when you strike successfully, and be grateful when struck\u201d (Utte hansei, utarete kansha<\/em>). This teaching embodies the humility and self-awareness expected of practitioners. In other words, if anything one should \u201cfrown\u201d when victorious, as a reminder of the struggle and respect for the opponent\u2019s effort, and \u201csmile\u201d when defeated, as an acknowledgment of the lessons learned and the opportunity to grow stronger. This mindset reinforces the crux of budo as not just a physical practice but a lifelong journey of character development.<\/p>\n\n\n\n

Article 3 of the “Budo Charter<\/a>“, established by the Japanese Budo Association in 1987, similarly emphasises this attitude: \u201cWhether competing in a match or doing set forms (kata<\/em>), exponents must externalise the spirit underlying budo. They must do their best at all times, winning with modesty, accepting defeat gracefully, and constantly exhibiting self-control.\u201d<\/p>\n\n\n\n

A budo practitioner who expresses joy in victory might be likened to a football player doing an elaborate goal celebration or a sprinter blowing kisses to the crowd after crossing the finish line. Such exuberance, while perfectly at home in those arenas, strikes a jarring note in the world of budo. This is not to disparage the celebratory instincts of athletes in other sports\u2014a well-executed goal or a hard-fought victory certainly deserves its moment in the spotlight. However, budo demands a different ethos. Rooted in the discipline of combat and the reverence for one\u2019s opponent, its traditions view self-centred displays of triumph as more than just poor form\u2014they undermine the deeper purpose of the art. To celebrate ostentatiously is, in essence, to twist the blade in an opponent\u2019s wounds, violating the respect and humility that lie at the heart of budo.<\/p>\n\n\n\n

As has become widely reported, in kendo matches, a victory pose<\/a> by the winner can result in the revocation of the point they just earned. Such behaviour is seen as disrespectful to the opponent, reflecting a lack of composure and moral discipline. This is because kendo emphasizes the principle of zanshin<\/em>\u2014a state of continued awareness and readiness, even after a decisive moment. A celebratory gesture disrupts this ideal, signalling not only a lapse in focus but also a disregard for the mutual respect that underpins the art of kendo.<\/p>\n\n\n\n

What is Zanshin?<\/strong><\/p>\n\n\n\n

This brings us to the main topic: What exactly is zanshin<\/em>? At its core, zanshin<\/em> is the state of remaining alert and prepared for an opponent\u2019s counter-attack, even when one\u2019s own attack has not achieved its intended effect. It is a practical mindset, essential for self-defence and survival in the context of true combat.<\/p>\n\n\n\n

Namely, zanshin<\/em> is a distinctive concept within budo, born from a world shaped by life-and-death struggles. True zanshin<\/em> is neither a forced effort nor a superficial gesture. It is the seamless continuation of physical and mental vigilance that naturally arises after a wholehearted attack, embodying a perfect unity of mind, body, and spirit. Takano Sasabur\u014d, a trailblazer in modern kendo and budo philosophy, articulated zanshin<\/em> as follows:<\/p>\n\n\n\n

\u201cWhen you strike with your full spirit, leaving nothing in reserve, it generates a sense of renewal. By committing entirely to the strike and allowing the struck blade to naturally fall away, a vigilant mind\u2014fully attuned to the opponent\u2014will naturally persist. However, if you strike with the deliberate intention of maintaining focus, your mind will become fixed in that moment, creating an opening for your opponent.<\/em>\u201d (Kend\u014d<\/em>, 1914)<\/p>\n\n\n

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Takano Sasabur\u014d (1862\u20131950) was a prominent Japanese kendo practitioner and educator who played a key role in modernising and popularising kendo as a modern budo. As a disciple of Yamaoka Tessh\u016b and a proponent of the Itto-ry\u016b swordsmanship style, he contributed to the development of standardised kendo kata and emphasised its value as a means of character development. <\/figcaption><\/figure>\n<\/div>\n\n\n

My interest in the concept of zanshin<\/em> lies in its “mindset”\u2014the broader, macro-level perspective that often goes undefined. While “mindset” (kokoro-gamae<\/em>) and “mental readiness” (ki-gamae<\/em>) are frequently used interchangeably, I believe drawing a distinction between them is essential to fully grasp the profound depth of zanshin<\/em>. “Mindset” refers to an enduring state of mental and emotional balance, a foundational outlook that informs all actions and decisions. On the other hand, “mental readiness” describes a more immediate, situational awareness and preparedness to respond in the moment. By distinguishing these terms, we can better appreciate how zanshin<\/em> bridges both the overarching philosophy of presence and the practical application of vigilance.<\/p>\n\n\n\n

If expressing victory poses is a natural emotional response embedded in our DNA, why is it considered problematic in budo? The answer can be approached from several perspectives in the context of budo and zanshin<\/em>:<\/p>\n\n\n\n

Moral Perspective<\/strong><\/em> Budo matches are fundamentally based on life-and-death struggles, where the victor survives, and the defeated perishes. Taking a life, even in self-defence, is a tragedy and not something to be celebrated.<\/p>\n\n\n\n

Practical Perspective<\/strong><\/em> In a real combat scenario, revelling in the joy of victory increases the risk of being counter-attacked.<\/p>\n\n\n\n

Educational Perspective<\/strong><\/em> Precisely because the emphasis on victory is hardwired into us, significant training is required to suppress such excitement. This provides an opportunity to refine character and cultivate virtues, such as:<\/p>\n\n\n\n

\u2022 Prudence<\/em><\/strong> (Discernment and Wisdom) – The ability to discern appropriate actions at the right moment in a given situation.<\/p>\n\n\n\n

\u2022 Fortitude<\/em><\/strong> – The strength to confront fear, anxiety, and intimidation.<\/p>\n\n\n\n

\u2022 Temperance<\/em><\/strong> – The capacity for self-control, restraint, and moderation.<\/p>\n\n\n\n

\u2022 Justice<\/em><\/strong> – The power to act fairly and uphold what is right.<\/p>\n\n\n\n

By addressing these aspects, zanshin<\/em> transcends its technical application and becomes a vehicle for cultivating moral and spiritual growth, embodying the essence of budo.<\/p>\n\n\n\n

Ascetic Perspective<\/strong><\/em> Celebrating victory reflects an immature level of development as a practitioner. To maintain a mindset of continuous improvement, it is essential to evaluate one\u2019s performance objectively, honestly, and humbly. Zanshin<\/em> is a critical element of training, as it represents the effort to suppress ego rather than adorn it. Such behaviour runs counter to the budo philosophy of the d\u014d<\/em>\u2014the Way of striving to negate the ego.<\/p>\n\n\n\n

Traditional Perspective<\/strong><\/em> How many kata<\/em> in classical martial arts (koryu bujutsu<\/em>) end with a victory pose? I have never seen any. Each concludes with solemn bowing, expressing gratitude to the opponent, and reflecting strictly on oneself. This represents the fundamental attitude of budo and is one of the unique characteristics not demanded in most other competitive sports (at least, nowadays).<\/p>\n\n\n\n

Aesthetic Perspective<\/strong><\/em> Victory poses lack dignity and composure, falling short of the refinement and grace that budo practitioners are expected to embody.<\/p>\n\n\n\n

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Zanshin as a Tool for All Aspects of Life<\/strong><\/p>\n\n\n\n

Ikky\u016b S\u014djun (1394\u20131481) was a Japanese Zen Buddhist monk, poet, and iconoclast known for his eccentric personality, sharp wit, and unorthodox approach to Zen practice. He rejected the rigid formalities and hierarchical structures of traditional Zen institutions, instead advocating for a more direct and personal connection to enlightenment. Ikky\u016b’s teachings and poetry often emphasized the transient nature of life, the value of simplicity, and the importance of emotional authenticity. He once wrote the following poem which says “zanshin<\/em>” to me:<\/p>\n\n\n\n

“When the fire in your chest begins to blaze<\/em>, <\/p>\n\n\n\n

Hold back the waters of your heart to quell its flames<\/em>.”<\/p>\n\n\n

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<\/p>\n\n\n\n

The mindset of zanshin<\/em> can be likened to the “waters of your heart”, a steady force that cools the flames of impulsive emotions, maintaining composure and balance even in the most turbulent circumstances. Embracing zanshin<\/em> in a broader, more holistic sense transforms it into a profound framework for navigating the challenges and uncertainties of life with clarity and grace.<\/p>\n\n\n\n

For example, taking care of one\u2019s health and well-being can be considered a form of zanshin<\/em>. Eating thoughtfully, resting adequately, and maintaining a balanced lifestyle reflect an awareness that one\u2019s body and mind are interconnected and require care. Showing compassion towards friends and others is another way zanshin<\/em> manifests. Whether it\u2019s taking the time to truly listen to someone\u2019s concerns or offering help when it\u2019s inconvenient, such acts of awareness foster deeper connections. In the workplace, practising zanshin<\/em> might mean stepping back from the chaos to prioritise tasks, reduce overtime, and avoid careless mistakes\u2014a kind of vigilance that not only ensures better outcomes but also minimises burnout. Even something as simple as pausing to let another driver merge in traffic embodies zanshin<\/em>, extending the practice of awareness to the rhythms of daily life. The true value of zanshin<\/em> is realised when it extends beyond the dojo or arena into everyday life.<\/p>\n\n\n\n

Many failures can often be traced back to a lack of zanshin<\/em>. It is not simply about losing focus but about neglecting the ethical awareness that demands we take full responsibility for our actions and our destiny. Zanshin<\/em> acts as both a compass and a mirror\u2014guiding us toward self-improvement while reflecting our shortcomings. It reminds us that growth is not a passive process; it is the conscious, deliberate effort to refine ourselves, to become more aware, more considerate, and ultimately, better human beings.<\/p>\n\n\n\n

Moreover, zanshin<\/em> serves as the foundation for the ability and courage to accept and adapt to change in any situation. It cultivates an awareness that challenges whether what has been done so far is truly just and correct, encouraging a mindset of questioning the status quo. In an era of constant change and upheaval, I believe zanshin<\/em> holds the key to preserving and enriching the future of budo culture.<\/p>\n\n\n\n

The number of people practising budo has seen a sharp decline in Japan, and few would argue against the notion that budo culture is now at a crossroads. In an era dominated by digital interactions and virtual realities, the true strength of budo lies in its face-to-face, analogue essence\u2014a quality that preserves what is profoundly human. Budo embodies fundamental principles of life, such as discipline, respect, and genuine connection, which are becoming increasingly scarce in modern society. To ensure its survival, it is imperative to find meaningful ways to instil the budo mindset in the next generation, helping them rediscover the value of authentic human interactions through its timeless teachings.<\/p>\n\n\n\n

The philosophy of zanshin<\/em> in budo represents a traditional way of thinking and culture that must be passed down through generations. It is not a relic of the past but a timeless wisdom that continues to hold profound relevance for human interaction and personal growth.<\/p>\n\n\n

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<\/p>\n\n\n\n

“Even if you snap a blooming branch of mountain cherry blossoms,<\/em><\/p>\n\n\n\n

Let not your heart grow slack,<\/em><\/p>\n\n\n\n

For the mischievous spring wind may yet scatter its petals<\/em>.”<\/p>\n\n\n\n

As expressed in this poem, one might admire the blossoms held in one\u2019s grasp, only to have a mischievous breeze scatter them away. This serves as a metaphor for the delicate preservation of budo\u2019s values, which could similarly be swept away if neglected.<\/p>\n\n\n\n

With this in mind, I aim to explore how we can ensure that the values of budo<\/em> are preserved and not scattered like petals in the wind. Using “macro zanshin<\/em>” as a guiding concept and the “Budo Charter” as a foundational framework, this series will delve into budo<\/em> from multiple perspectives. I will examine its role in human development, the nature of training and competition, the challenges and opportunities for its future, and its potential for global dissemination.<\/p>\n\n\n\n

In the end, the spirit of budo<\/em>\u2014rooted in zanshin<\/em>\u2014offers more than a roadmap for combat or winning matches; it provides a way of navigating the unpredictable chaos of life. By preserving its timeless lessons and adapting them to modern challenges, we stand to gain something profound: the ability to move through the world with purpose, humility, and unshakable awareness. If the petals of tradition are not to scatter, we must cherish the tree from which they bloom.<\/p>\n\n\n\n

In the next instalment, I will delve into the history of the concept of zanshin<\/em> and the earliest references to the term.<\/p>\n\n\n\n

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[1]<\/a> Lafcadio Hearn, Glimpses of Unfamiliar Japan<\/em> (Tokyo: Tuttle Publishing, 1976), p. 668<\/p>\n\n\n

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