Zanshin
Zanshin (残 心, Japanese balanced mind) is a concept from the Japanese martial arts ( Budō ).
Zanshin denotes a physical and mental state of increased alertness, mindfulness, attention and concentration not only, but especially in combat situations even after a successful attack.
Far Eastern tradition
To see the body and mind as separate from each other is alien to Far Eastern thinking. So Zanshin refers to the whole person. Outwardly, Zanshin is determined by correct posture (Shisei), correct eye control (Metsuke), correct distance to the opponent (Maai). Inner aspects of Zanshin include harmony (riai) and lack of purpose.
In combat, the goal of Zanshin is looseness and spontaneity paired with a fighting spirit. An elementary component is not to drop your attention abruptly after a combat action, but first to restore the Maai in a controlled and conscious manner.
In Japanese archery ( Kyūdō ), Zanshin refers to the posture and state of mind remaining after shooting (Hanare) and in other Far Eastern martial arts such as karate , the increased vigilance after performing a kata is called Zanshin. In kendo competition, showing Zanshin is an absolute requirement for scoring a valid hit.
Zanshin is explicitly explained in Tengu-geijutsu-ron 天狗 芸 術 論, the essay on the art of mountain demons by Chozan Shissai, a document on swordsmanship from the early 18th century. It says: “One of them asked: 'In many schools there is the concept of zanshin. I am not clear about this. What does this zanshin mean? ' He replied: 'It means nothing more than that one no longer allows oneself to be carried away by things and that one's heart is immobile. When the heart is still, the reaction is clear. It is the same in everyday life. If, as they say, it could go to the bottom of hell in one sentence, the I would remain the original I. One remained unhindered and free in front and behind and right and left. You put your heart into it and make no reservations. '"
Different descriptions of Zanshin
A very successful and impressive description of what Zanshin means is given by Stefan Stenudd in his book aikido - The Peaceful Martial Art . An Aikidōka , according to Stenudd, always tries to protect his attackers from unnecessary harm. Attackers and defenders should learn a lesson from their encounter and leave the fight as wiser, more peaceful people. The aikidō technique does not stop in and with the throw, rather it is extended through the entire path of the falling attacker until he decides to give up his unfriendly attitude and walk away. The same applies, according to Stenudd, in judo , where the thrower holds one arm of the person falling so that it can land safely and his head does not hit the ground. In Aikidō , the attacker is gently led and possibly brought to the ground, and gently embraced in the holding techniques. This comes about through Zanshin, "the outstretched mind" (Stenudd, 2004, p. 139). This term, which is mainly emphasized in Karatedo , consists of two Kanji , "preserve" and "heart or mind", ie a concentration that does not let up. With Zanshin it is meant that you don't lose contact with the attacker when you throw the throw, even if there is no longer any physical contact. This can be compared to a javelin thrower who follows the flight of the spear until it hits the ground. In this posture, the defender guards and controls the attacker until he is no longer threatened. "With powerful zanshin you can even deter the attacker from renewing his attack" (Stenudd, 2004, p. 140). If a grab hold is required, it is carried out in the same "extended spirit" - friendly and solidly, without causing pain, but always in such a way that the attacker feels that further aggressive actions are pointless. Zanshin must be thought in relation to Ki (cf. Qi ), the energy that penetrates, holds and soothes the attacker beyond the physical strength of the defender. Zanshin not only represents a skill or attitude that characterizes the defender, it also describes a relationship. This should be like that of "the ruler to the subordinate - but of a mild ruler with care for his subordinate" (Stenudd, 2004, p. 140). Zanshin is not only used to protect the defender; the attacker is also protected. "If the zanshin of an Aikidoka has become pure benevolence, I do not believe that it is possible to attack him any longer" (Stenudd, 2004, p. 141).
Werner Lind understands Zanshin as "the spirit that remains immobile". The Kanji "shin" stands for "heart" as well as "spirit". It is interesting that the Chinese can now read the character for “Zan” as meaning “broken” or “disabled”. Zanshin would then be called "Broken Heart". If one meditates on this superficial absurdity, it becomes clear that in this reading the original meaning is nevertheless preserved. Because what is a “heart that remains immobile” but a “broken heart”? In order to remain in full possession of one's possibilities in situations of extreme challenge, one has to be equanimous, even to some extent "cold-blooded". As long as the heart is flexible, one is “hot-blooded” and allows oneself to be carried away to careless actions. Zanshin therefore represents - caused by an "immovable heart" - a "positive cold-bloodedness" from which it may be possible to act humanely and peacefully. Whoever uses the character 残 should be aware, however, that 残 cán in Chinese means “destroy, annihilate”, “brutal” and “cruel” and that 残 心 can be read by people from China as “cruel heart”.
Zanshin is also freely translated as "abiding spirit". It describes not only the mental and physical state after the shooting of an arrow ( Kyūdō ) or the throwing of a partner (Aikidō) etc., but also the state before these actions. Zanshin is also the first perception or the first contact before a subsequent "warlike" conflict. This entire state is called Zanshin. Zanshin is a state that neither ends nor begins during an argument.
In addition to the Far Eastern, traditional perspectives and quotations, Zanshin can be described from a Western perspective as an unrelated, open mind, as an attitude without aggression and intention, which, detached from the threat of a situation, leaves all, really all options open, including that does not exclude own death.
Warriors used to build up this view of their existence as an inner attitude in order not to suppress, but to control, worry about their continued existence or the fear of not surviving an argument unscathed. While aggression and fear binds the mind, an attitude is required which does not involve aggression towards the adversary or fear of death and destruction. This is not to be confused with love for one's neighbor striving for harmony, but rather as an inner attitude of mind not to be emotionally absorbed by an external threat situation, thus coincides with the above-described "unmoved heart" and the "positive cold-bloodedness".
If the person concerned is able to build up such an attitude emotionally, he will achieve mental clarity about all realities of his situation and thus a maximum of freedom of action.
With Zanshin it is possible for him to respond to any threat situation without delay, fearlessly and with immediate availability of all his technical skills. Zanshin is detached from moral and ethical considerations. The mental and emotional attitude is thus also unencumbered by considerations as to whether the destruction of the opponent is necessary or not.
swell
- ^ Oshima / Ando : Kendo, 1998, ISBN 3-87892-037-7
- ^ Felix Hoff: Kyudo, 1993, ISBN 3-87892-036-9 , page 95f
- ↑ Reinhard Kammer: Zen in the Art of Wielding the Sword, 2007, ISBN 978-3-502-61179-0 , page 5
- ↑ Reinhard Kammer: Zen in the Art of Wielding the Sword, 2007, ISBN 978-3-502-61179-0 , page 58
- ↑ Stenudd, Stefan (2004). aikido - The peaceful martial art (2nd, edited edition. PDF edit 2) (pp. 139–141). Malmö: arríba
- ↑ Werner Lind : Das Lexikon der Kampfkünste , Berlin, Sportverlag, 2001, p. 695
- ↑ https://handedict.zydeo.net/de/search/ 残