{"id":2155,"date":"2025-05-20T22:42:09","date_gmt":"2025-05-20T13:42:09","guid":{"rendered":"https:\/\/budobooks.jp\/?p=2155"},"modified":"2025-05-20T23:35:16","modified_gmt":"2025-05-20T14:35:16","slug":"budo-beat-23-kiai-to-kanpai-in-the-dai-ni-dojo","status":"publish","type":"post","link":"https:\/\/budobooks.jp\/?p=2155","title":{"rendered":"Budo Beat 23: Kiai to Kanpai in the Dai-ni Dojo"},"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

There are certain aspects of budo which are just, well, not good for you or others. In Japan, there\u2019s a distinct culture of drinking in budo\u2014celebrated, expected, and sometimes regretted.<\/mark> It is one of those curious paradoxes, especially in ages gone by, that despite the intense discipline and precise rituals of training in the dojo, the practitioners themselves were often anything but restrained outside. As a fresh-faced student stumbling into Japan back in the days when my knees still bent without protest, I quickly discovered a curious unofficial maxim among kendoka: \u201cIf you can\u2019t hold your drink, you\u2019re not much of a swordsman.\u201d There is an even more well-known \u2018truism\u2019 gleefully bandied about to justify budo benders: \u201cBudo IS<\/mark> beer…\u201d <\/p>\n\n\n\n

It seemed counterintuitive even then, yet irresistibly attractive (especially in the stinking hot summer)\u2014an intoxicating blend of discipline on the floor and indulgence off it. In those days, the post-training festivities, still known affectionately as the Dai-ni Dojo<\/mark>\u2014literally, the \u201csecond dojo\u201d\u2014were\/are often considered by many as the genuine highlight of practice!<\/p>\n\n\n

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The Second Dojo of Kashima Jinbuden in the hallowed Kashima Shrine. A sacred hall where generations of martial artists have honed technique and spirit. This is a real Dai-ni Dojo where alcohol is not consumed. <\/figcaption><\/figure>\n<\/div>\n\n\n

Looking back, it\u2019s easy to romanticise those late-night gatherings. The formalities of bowing, shouting, and striking would give way to raucous camaraderie, earnest philosophising on budo, and an endless torrent of beer and sake<\/em> that ran like the Kamogawa River in flood season. It\u2019s not too much of an exaggeration to say that some of my most valuable insights into martial arts philosophy came not during training but amidst the cheerful chaos of these informal \u2018debriefing\u2019 sessions. It was here, after all, that one let down one\u2019s guard (and often one\u2019s dignity), sharing candidly the experiences, triumphs, and humiliations of the martial journey.<\/p>\n\n\n\n

But this loose approach to self-care was historically ingrained in budo culture. The old-school swordsmen weren\u2019t exactly poster boys for moderation. Tales abound of legendary warriors who trained relentlessly by day and drank prodigiously by night. Yamaoka Tessh\u016b, for example, was known to drink even tables under the table.<\/p>\n\n\n

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Yamaoka Tessh\u016b (1836\u20131888) was a master swordsman, Zen practitioner, and key figure in the final years of the Tokugawa shogunate and the early Meiji government. Founder of the Itt\u014d Sh\u014dden Mut\u014d-ry\u016b, he emphasized the unity of sword, mind, and body, advocating a formless approach to combat rooted in direct intuition and clarity. As a political advisor, he helped negotiate the peaceful surrender of Edo Castle, preventing widespread bloodshed. Tessh\u016b\u2019s relentless training, unorthodox methods, and later life immersion in Zen left a lasting mark on the philosophy of modern budo. And, man he could drink. <\/figcaption><\/figure>\n<\/div>\n\n\n

Indeed, there is a certain poetic charm in the haiku<\/em>-like wisdom encapsulated by the phrase, \u201cFor a warrior, losing control of oneself through drink is shameful; yet abstaining altogether is equally foolish.\u201d[1]<\/a> Balance<\/mark>, in other words, was key\u2014but historical balance seemed to swing quite dramatically towards excess.<\/p>\n\n\n

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The above saying has been attributed to Tsukahara Bokuden (1489\u20131571), a legendary swordsman and founder of Kashima Shint\u014d-ry\u016b. Blending battlefield skill with spiritual discipline, his teachings helped shape kenjutsu<\/em> as a path of strategy and self-mastery and spiritual development. And, so it seems, spirit consumption. <\/figcaption><\/figure>\n<\/div>\n\n\n

This is evident in many old Edo period treatises on bushido which encouraged samurai to \u201clive correctly\u201d<\/mark>. If they already were paragons of healthy living, then they wouldn\u2019t need to be told. But what does this \u201clive correctly\u201d thing mean? Daid\u014dji Y\u016bzan, a bushid\u014d<\/em> thinker of the late Edo period, provides an answer in his classic work Bud\u014d Shoshinsh\u016b<\/em> (\u201cPrimer for the Martial Beginner\u201d), intended as a guide for young samurai:<\/p>\n\n\n\n

\u201cFor a samurai, from the moment he picks up his chopsticks on New Year\u2019s morning to celebrate the mochi in his soup, until the evening of New Year\u2019s Eve at the year\u2019s end, the most essential principle is to keep death constantly in mind, day and night.<\/em>\u201d<\/p>\n\n\n\n

At first glance, this passage appears to advocate an intense, passionate lifestyle reminiscent of the warriors of the Sengoku period. However, Y\u016bzan\u2019s idea of \u201cconstantly bearing death in mind\u201d<\/mark> actually serves the pragmatic purpose of guiding samurai in their daily conduct as loyal retainers:<\/p>\n\n\n\n

\u201cBy adhering to the dual path of loyalty and filial piety, one avoids wrongdoing and calamity, keeps the body healthy, lives a long life, and develops a virtuous character.<\/em>\u201d<\/p>\n\n\n

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Giving a samurai too much sake was like giving a poet a flamethrower\u2014bound to end in melodrama and property damage. Drunken bravado and razor-sharp swords made for notoriously short tempers and even shorter conversations.<\/figcaption><\/figure>\n<\/div>\n\n\n

Thus, when samurai speak to others, they must recognize that even a single ill-chosen word can have serious consequences, and therefore they must avoid needless arguments. Moreover, regardless of their social status, people often become careless of mortality, succumbing to unhealthy habits such as overeating, heavy drinking, or lustful indulgences. This negligence can lead to untimely death or chronic illness<\/mark> that renders one unable to perform one\u2019s duties. Keeping death constantly in mind, therefore, compels one to practice moderation in eating and drinking, and to exercise strict restraint in matters of sexual desire.[2]<\/a><\/p>\n\n\n\n

The ideal and reality have, thus, long been at odds. For a martial artist, the typical mantra was \u201ctrain hard, play harder…\u201d This penchant for brief detours into hedonism led to some unfortunate stereotypes. Martial artists could occasionally be found staggering in streets or picking fights in dim-lit taverns\u2014behaviours that did little for their public image. Indeed, in my own student days of exuberance, there were certainly nights I danced perilously close to shame, though mercifully such occasions were rarely documented for posterity. We didn\u2019t have smartphones back then!<\/p>\n\n\n

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The tales I could tell from those wild budo drinking nights\u2026 Luckily, both my camera and my memory have just enough blur to keep reputations intact.<\/figcaption><\/figure>\n<\/div>\n\n\n

Fast forward three of decades, and things have changed noticeably in Japan. Today\u2019s young budoka are a markedly different breed. They are as likely to sip cola-floats as beer. Some are even attentive to nutritional balance and adequate rest as they are to their footwork and technique. The change isn\u2019t merely generational\u2014it\u2019s seismic. While my own youth was defined by a cheerful disregard for my body\u2019s well-being, the current generation seems admirably intent on preservation. Many now view excessive drinking (and smoking) as something their quaint, antiquated elders once did\u2014about as relatable as cassette tapes and rotary phones. <\/p>\n\n\n\n

As I enter what might be called the autumn of my life, I find myself increasingly\u2014but certainly not completely\u2014in tune with this modern moderation. It\u2019s a somewhat ironic twist, of course\u2014after spending the first half of my life cheerfully wrecking my self, I\u2019ve dedicated the second half to damage control and careful restoration. Like a classic car lovingly restored after years of reckless handling, my body is demanding a new approach\u2014one grounded much more in \u201cself compassion\u201d<\/mark> rather than unbridled indulgence.<\/p>\n\n\n

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A quiet revolution in the can \u2014 From zero-proof beers to elegant mocktails, Japan’s drinking culture is shifting. Once unthinkable in the land of sake and salaryman toasts, non-alcoholic options are now pouring into izakaya menus and convenience store shelves. Whether for health, focus, or simple taste, more people are choosing to drink without the drink\u2014no hangover, no shame, just flavour. This is the Suntory selection. The 0% beer is really good.<\/figcaption><\/figure>\n<\/div>\n\n\n

There is wisdom in that ancient saying that I heard somewhere, \u201cEven if you faithfully follow the teachings, neglecting self-care will prevent you from mastering your art.\u201d The relevance of this wisdom becomes clearer with age and accumulated injuries. Budo, after all, is a physically demanding pursuit with no retirement. Hours spent training indoors, frequently in poorly ventilated gyms, with equipment that gathers sweat, dust, and other unmentionable gunk, make health and hygiene essential concerns. Add to that the unforgiving nature of training, and you quickly realize that treating your body like an afterthought is simply not sustainable.<\/p>\n\n\n\n

I mean, in my day we weren\u2019t even allowed to drink water during keiko<\/em>! Training on an injury? Hell yes! A recovery day? Hell no! It might build mental toughness and resilience\u2014the old budo konjo<\/mark><\/em> thing\u2014but from a sports science perspective, nay, a common-sense perspective, it is absurd, borderline criminal. And as for the forced drinking in budo clubs, there\u2019s a word for that in Japanese now: Aru-hara<\/mark><\/em> (alcohol harassment), and you actually get into serious trouble for perpetrating it. Oh, how times have changed!   <\/p>\n\n\n

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Yes, this is a real poster. \u201cTeacher! We’re thirsty. Please let us to drink water.\u201d
A relic from a time when endurance was prized over hydration, and passing out on the sports field was considered character-building. Kendo in summer was a literal hell, and to this day, rehydration in the dojo is kind of frowned upon among older generations.<\/figcaption><\/figure>\n<\/div>\n\n\n

And yet, lest I sound too much like a reformed sinner preaching abstinence, the convivial spirit of the Dai-ni Dojo still holds undeniable charm. It remains one of the great joys of budo life\u2014though perhaps tempered now by maturity and a [usually] more judicious approach to alcohol. The conversations are still vibrant, the camaraderie still infectious, but the drinks these days are as likely to be ginger ale or non-alcoholic beverages as beer or sake<\/em>. This isn\u2019t a betrayal of tradition but a thoughtful evolution of it, recognizing that true budo excellence requires health as much as heart.<\/p>\n\n\n

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The famous Dojo Bar in Okinawa. I heard a rumour recently that it has closed down…<\/figcaption><\/figure>\n<\/div>\n\n\n

Indeed, the joy of post-training camaraderie doesn\u2019t diminish with moderation; if anything, it\u2019s sharpened by it. Clearer heads and healthier bodies lead to richer, more meaningful exchanges about budo, the universe, and everything. It becomes apparent that the true value of the Dai-ni Dojo isn\u2019t the alcohol, but the opportunity it provides to reflect, share, and learn in an atmosphere of relaxed authenticity. Teetotallers, of course, have known this all along!<\/mark><\/strong><\/p>\n\n\n\n

So, while I occasionally look back wistfully at those wild nights of my student days, not to mention instances of boozy buffoonery well into my \u2018mature\u2019 years, there\u2019s no denying that moderation has its virtues. I\u2019m grateful for the youthful indiscretions\u2014after all, they make for excellent stories\u2014but even more thankful for the chance to approach my training and social life with a healthier respect for body and mind.<\/p>\n\n\n\n

Ultimately, martial arts shouldn\u2019t always be about extremes\u2014neither too much rigid asceticism nor epicurean self-sabotage. They\u2019re about balance. The samurai of old knew this, even if they didn\u2019t always practice it perfectly. Today\u2019s younger generation seems to grasp it instinctively, perhaps benefiting from the hindsight of their elders\u2019 misadventures.<\/p>\n\n\n\n

As for myself, I happily embrace this new balanced chapter. After all, I\u2019ve given my body plenty of reason to protest over the years\u2014now it deserves my attention and care. The second half of my budo journey may be about repairing some of the damage done, but it\u2019s a joyful task. After all, I\u2019ve still got plenty more Dai-ni Dojo sessions left to enjoy\u2014just with fewer headaches the next morning.<\/p>\n\n\n\n

And may I say, cheers<\/mark> to that!<\/p>\n\n\n\n

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[1]<\/a> Yoshida Seiken, Seiden Tsukahara Bokuden<\/em> (Takada Shoin, 1943). p. 163<\/p>\n\n\n\n

[2]<\/a> Furukawa Tetsushi, Bud\u014d Shoshinsh\u016b<\/em> (Iwanami Bunko, 1943) pp.\u202f29-32<\/p>\n\n\n

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