From Alexander C. Bennett’s Bushido and the Art of Living, I learned that zanshin expresses far more than just readiness after a technique. It is, in fact, the essence of budo—it expresses core martial arts values, both ethical and aesthetic. In this sense, zanshin should form the foundation of a martial artist’s way of life.
1. Zanshin as a State of Alertness
The word zanshin consists of two elements: zan, meaning “to remain”, and shin, meaning “mind”. So, zanshin can be understood as a “remaining mind”. According to Bennett, it is a state of continuous alertness after an engagement.
Even when a technique is finished, a point is scored, or an opponent is defeated, a martial artist does not lose their guard. This is the central meaning of zanshin.
This is a value in itself, and it has direct application in life. The ethics of zanshin is about taking responsibility for our fate. If we fail, it is our lack of zanshin that is responsible. Therefore, we should never take anything for granted—always do our homework and be ready.
Life surprises us with unexpected events—both good and bad. No matter what, we should stay alert and aware of the situation. The first rule: don’t relax too early. The second rule: even if you’ve done what’s necessary, don’t become too relaxed—always keep your guard up.
Alertness is the foundation. Without it, there is no control. And without control, none of the other aspects of zanshin are possible.
2. Zanshin as Compassion
Zanshin also includes compassion. It is not true that bushido made the samurai insensitive or indifferent to death. On the contrary, a samurai should possess not only physical strength, but also mental strength—and part of that is compassion for a defeated opponent.
How is that possible? In my view, compassion—unlike simple empathy—requires understanding the other side. Even in a life-and-death situation, we fight for reasons we believe in, but our opponent does the same. Although those reasons may differ, we are alike in the very act of believing. This is the ground for mutual understanding, which in turn becomes the basis for compassion.
In kendo, it is considered bad manners to express joy after a victory. This is because a real fight may end with the death of an opponent—there is nothing to celebrate in that. Even in sport competition, your victory can humiliate your opponent. Therefore, there is no need for boasting. Compassion seems to be the more appropriate attitude for a mature martial artist.
It may be argued that compassion lowers effectiveness. This would be true in the case of empathy—it is a blind feeling. Compassion, on the contrary, requires a certain distance in order to understand the other side. This should not disturb the clear aim of a martial artist—to win a fight.
The role of the kaishakunin illustrates this most clearly. Such a person cannot express anger or grief. However, they must be compassionate enough to end the suffering of the person performing seppuku. A fight is similar, but extended in time. Therefore, it may demand greater control, but its essence reflects that of the kaishakunin. Compassion does not stand in opposition to effectiveness—it makes true control possible.
Compassion also applies directly to our lives. We too easily forget that our successes usually happen at the expense of others. While our culture celebrates winners, the rule is simple: where there are winners, there are losers as well.
I also believe, as Buddha and Arthur Schopenhauer did, that compassion is something more—it is the foundation of all morality. Therefore, developing compassion means becoming a better person in the ethical sense—a better human being.
In my view, this is also the essence of budo, and it is expressed in zanshin—the essence of Japanese martial arts.
3. Zanshin as Respect and Gratitude
Closely related to compassion are respect and gratitude. These are also expressed in etiquette, but in my view, etiquette is an extension of zanshin—or at least it should be. The proper state of mind during a bow is the mind of zanshin. A calm and attentive execution expresses respect and gratitude in a dignified way.
There are many things we should respect and be grateful for. The purpose of fighting should be the mutual development of both opponents. Therefore, we should be grateful to our training partners and opponents. They give us feedback and show us what we have achieved—and what still remains to be learned. Their effort deserves our respect.
Our success is never entirely our own. It is the result of a long process that involves many people—often across generations. They pass the art down to our teachers, and through them to us, alongside our training partners. All of this makes it possible for us to train, improve, and sometimes win. Gratitude and respect are the proper attitude of a mature martial artist.
The same applies to life outside the dojo. While our culture emphasizes individual achievement, there is rarely such a thing as a purely individual success. Many people make our success possible. Respect and gratitude are a much more appropriate attitude than shallow happiness or boasting.
4. Zanshin as Discipline and Dignity
Zanshin also expresses discipline and dignity. A martial artist should not only be a master of technique, but also a master of the mind.
In Eugen Herrigel’s Zen in the Art of Archery, Kenzo Awa says that once you have learned to endure failure, you must also learn to endure success. His remark reminds us that zanshin applies both in success and in failure. No matter what, we should maintain a disciplined mind and not let our emotions take control.
A budoka should display dignity and honor, whether they win or lose. This is done by maintaining zanshin and proper etiquette. After a duel, both sides should keep their minds disciplined and bow to each other with respect—without showing shameful emotions.
Especially after a lost fight, we should not let our emotions overcome us. We should not look for excuses, but take responsibility for our fate and accept it as it is. This makes it possible to learn the lesson and keep moving forward.
It may be argued that such behavior contradicts our nature and is therefore artificial. It seems natural to feel joy in success and grief in failure. However, there are many things that come naturally to us, and yet we choose not to act on them. Part of being human is learning not to let our nature take control. It is a matter of discipline and dignity.
In a sense, it is true that zanshin is artificial. However, everything we learn in martial arts is artificial in this sense—that is precisely why it must be learned. Zanshin is part of this process. A mature martial artist should not only be technically prepared for a fight, but also psychologically. If zanshin is practiced in the right way, it should shape us mentally.
Similarly in life, neither our failures nor our successes should shake our minds. Events are like a river—they come and go. Our minds should be as steady as the riverbed. Martial arts training should not only polish our technique, but also our minds. In this way, the practice should be reflected in our lives.
5. Zanshin as Austere Simplicity
Another value connected with zanshin is austere simplicity.
In Japanese martial arts, this simplicity is expressed through aesthetics. On the one hand, it means reducing unnecessary behavior; on the other, it means an almost ritualistic focus on the essence.
This principle is expressed in everything: the way we dress, the way we follow etiquette, and even in our technique. It is also present in zanshin. It reduces unnecessary behavior—outbursts of joy, as well as disappointment and grief. It allows us to focus on the essence—the final act of a fight.
Of course, this clarity in aesthetics should not be just an empty form. A clear form and a clear mind should reflect each other. The external form helps to maintain a focused mind, and a focused mind helps to maintain proper form. They depend on each other.
The same applies to our training. Practicing kata—an ideal form—requires the right state of mind if it is not to become empty. It is not only technical, but also psychological practice. I believe this also has consequences in a real fight. Focus, seeing the situation in a broader context, anticipation, and decision-making—all of these increase the chances of winning a duel.
In a broader sense, for a true martial artist, there is nothing more than the ongoing process of self-development through mistakes and failures. A clear and straightforward mind helps us focus on what truly matters and omit superficial aspects of practice, such as winning or losing.
This is also something we can apply in life. Keeping a simple mind does not mean being undeveloped. On the contrary, a simple and straightforward mind is a hallmark of a mature person who does not attach to trivialities. We should always aim directly at the essence and understand that success and failure are only superficial events. They come and go like clouds in the sky. To keep a simple mind is to be like a mountain that stands, regardless of the weather.
