Five States of Mind Described by Zen

By Tom Reed, dojo cho

Recently a student sent me a link to an aikido site post that described the “five spirits of budo.” I had never heard of it, but I was happy that she was interested in these. As I read the post I realized it was simply a list of five various states of mind described by zen masters over the centuries. I suspect the reason I never heard of these is that the five spirits of budo are a modern western concoction. Not only that, but I found the descriptions of these states to be gross misinterpretations. Here is the text of the post:

THE FIVE SPIRITS OF BUDO

"The main purpose of Budo is to develop a strong character. Budou in kanji (武道) literally means warrior journey but it’s main translation is “martial arts”. There’s a reason why the five stages were created in order to mold a warrior with strong character. The journey itself shapes a true warrior.

There are 5 stages to build a strong character.

SHOSHIN: (初心) is the first stage. First kanji character 初 is begin.

Second kanji 心 means heart. When two characters are combined, it is literally translated as “beginner’s heart” or generally translated as “beginner’s mind.” This requires the curiosity and intention of a beginner with the interest to learn. Finding the reason why you need to learn is important as this will be the foundation of perseverance or source of motivation.

ZANSHIN: (残心) is the second stage. First kanji 残 means remain or attach. Second kanji 心 means heart or mind. When two characters are combined, it is generally translated as “lingering mind.” What happens when you are on this stage? Mental alertness is high even though you are calm. Thus, you are well aware of your surroundings. This is what people with strong reflexes have. Just like when someone is going to punch you, reflexes automatically give command to your body to protect yourself. So you either block the enemy’s punch, or you swerve away from it. Zanshin gives you the power to be on your guard so you are always prepared for what might come your way.

MUSHIN:(無心), third stage, is like the saying “mind over matter.” Through this stage, you will learn how to not let thoughts and emotions cloud your judgement or actions. Martial artists can perform combat techniques subconsciously which allows them to move as free and swift as the wind.

FUDOSHIN:(不動心), fourth stage, has kanji characters that literally mean “immovable mind” or “strong mind.” When there is strong determination, the mind is unshakeable.

SENSHIN: (先心), fifth stage, means “purified spirit.” There are certain things in life that we expect to happen or achieve. When these things do not reach our expectations, they turn into disappointments and dissatisfactions. In order for you to achieve a purified spirit, you have to wash away excessive expectations, and live in the moment facing reality and accept the future with a normal heart. That is the concept of ​​senshin."

Another interpretation is on this site: http://www.manchesteraikido.com/?p=391

I am no acedemic of zen teachings, but I have been exposed to japanese teachers for decades, and what I have learned about these concepts is very different than what was written above. Here is my attempt to clarify these concepts for my students:

Budo is best translated as “Martial Way (path)” the “way” or “path” (do) indicates that this is a spiritual practice as opposed to bugei, “martial art,” or bujutsu, “martial technique.”

Shin, also pronounced kokoro, is both heart and mind.

Shoshin, “Beginners Mind (heart),” is an essential attitude to learning. It is a letting go of previous learning and conditioning that is essential for beginners, but also for advanced practicioners. It is an acceptance of new information, and a curiosity oriented towards constant improvement. Due to the extreme extent of our conditioning, opening ones mind to consider new information is an ongoing practice that involves a lessening of identification with the ego.

Zanshin, “Constant or Continuous Mind,” is a 360 degree awareness that does not stop. It could also be “ongoing" or "never-ending", or "eternal.” In one-on-one engagement this continuousness generally refers to the maintanence of awareness after the completion of a technique or kata, especial between them. But the unspoken aspect of zanshin is the spacial awareness which is a product of mental relaxation that allows the “blinders” of focus to be dropped so that peripheral vision is monitored. The exceptionally difficult aspect of zanshin is the awareness of what is behind you. Even more difficult is maintaining this awareness without relying on vision.

Mushin, “No Mind,” is the absence of thought. This is the “still mind” we seek in meditation. It is a quiet mind. It is pure awareness without any internal commentary. It is available to all people, and is not dependent on study of a martial art. It normally requires dedication to meditation practice.

Fudoshin, “Immovable Mind,” is intense focus and concetration, not subject to distration. I think this is is the most difficult of these to understand. The English “immovable” gives us an image of concept of something heavy and permanently in place, But the great zen master Takuan Soho, in his famous letter to the founder of the Shinkage Ryu school of swordsmanship, Yagu Munenori, wrote, “The mind that does not stop is immovable wisdom.” He goes on to write about how the mind must never stop, “abide,” or get stuck on anything, including your attackers sword, or your desire to win. So while the western concept of immovable mind might apply to meditation on a still object, I think the zen concept is that it is a mind that is “destraction-proof” and flowing from one hundreth of a second to the next without distraction.

Senshin, “Purified Mind and Heart,” is the product (and process) of purification practice. In budo, this typically refers to the purifying process of hard training. The analogy of forging a sword by heating and pounding is often used. This analogy is especially appropriate in aikido because of the pounding and stretching of a student’s body when receiving techniques from the teacher, which forces a release of muscular holding patterns that have resulted from the formation of self concept and the somatic manifestation of that. This process begins when a student starts their sincere training. I‘m not sure it is ever complete, but I think young athletes who train very hard can complete most of this transformation in the low dan ranks (2nd to 3rd dan). From then on it is more of a practice of maintanence and refinement. Many people who are not athletic and never subject themselves to rigorous training at the hand of a powerful master may attain a mid-level dan without experiencing any senshin. Senshin is not limited to martial training.

As you can now see, These five states of mind are not progressive and are not stages of anything, nor are they limited to the study of martial arts. That is not to say they are not extremely important to understand and develop. Each is essential to be an advanced aikikendoka.

I thank my student for bringing this subject to my attention, so I was motivated to write these words.