Spirit of the Way

     “The true kinship between Zen and the martial arts, Taisen Deshimaru explained, lies in the fact that both can lead us toward the ‘Spirit of the Way’. Any conflict, whether it takes place within the body and mind, or outside them, is always a battle against the self.”①-Taisen Deshimaru, The Zen Way to the Martial Arts, (London: Penquin-Arkana, 1982) 35.  I contend we can insert ‘competitive cycling’ in the place of ‘martial arts’ and arrive at a system whereby Soto Zen principles can be incorporated into the competitive cyclist’s training and racing.

        Master Deshimaru does offer one important qualifier with his statement, “I have nothing against sports [insert competitive cycling]; they [participants] train the body and develop stamina and endurance. But the spirit of competition and power that presides over them is not good; it reflects a distorted vision of life. The root of martial arts is not there…In the spirit of Zen and Budo [‘the way of war’] everyday life becomes the contest. There must be awareness at every moment-getting up in the morning, working, eating, and going to bed. That’s the place for the mastery of self.”② Ibid, pg.35
             I believe there’s much that can be taken from this philosophy and applied to the discipline of competitive cycling. I hold the “warrior” spirit to be an important component to the competitive cyclist’s mental approach to the sport.

Weak Points

Deshimaru

   I’ve been thinking on much I’ve been reading in Taisen Deshimaru’s “The Zen Way to the Martial Arts” [Penguin: New York, 1982.]  The Zen Master speaks to basic principles I find appealing to the competitive cyclist. For example, in discussing the value of concentration he states, “You must not show your weak points, either in [competitive cycling-my substitution for ‘martial arts’] or in everyday life. You must remain concentrated and not reveal your defects; through continuous training in self-control, gradually you discard them. The traditional Japanese education is based entirely on this form of vigilance-never show your weak points, so other people will not be able to take advantage of them.” –③ Ibid, pg. 35. In a cycling race, it is to my advantage to discover my opponent’s weak points. The method, as articulated by Taisen Deshimaru, is based on attentiveness, determination, and focused concentration. Once achieved, when the opportunity presents itself, one can then “leap upon the opponent’s weak point(s) without a thought.” ④ Ibid, pg. 35.

        During a cycling race I pay close attention to my race opponent. I observe their position on the bike, the cadence of their pedal stroke, their eyes when not covered by colored lenses, the rate and labor of their breathing, and any twitching of their back or legs. Each of these elements will point to my opponent’s potential weaknesses or, in the case of twitching, if they are getting ready to launch an attack. For example, during a race, if you can watch an opponent’s eyes; and their eyes move, or are unclear, hesitate, show doubt, waiver, there’s the ‘suki’, opportunity, the opponent’s flaw.”⑤ Ibid, pg. 35. In the critical moments of the race, we must not show our weak points; because if we do we will make mistakes, we will stumble and fall and be defeated.
        Deshimaru states, “…this form of vigilance cannot come from constant bodily tension, for the body would soon wear out; it must come from the attentiveness of mind. From which one can focus on the importance of ‘Shin’, or ‘Spirit’. The body manifests the weak points, but the mind can rectify, channel and direct them.” ⑥ Ibid, pg.35

 

In the Spirit

   To be able to stroke the pedal ‘spiritually’ hour after hour, that is, with a kind of effortless strength, is no very startling achievement. And yet I’m well content, for I understand why the way of the cycling warrior must incorporate a method to weaken an attacking opponent's resolve. By unexpectedly giving way, with effortless resilience, to a passionately delivered attack by staying glued to his wheel and thus turn his own strength against him.  This missive adapted from a passage taken from Eugen Herrigel, “Zen in the Art of Archery” (New York: Random House) 1989.

Kokoro

    Walking a desert trail in the vicinity of the newly laid rail of the Union Pacific Railroad in the southwest, a Japanese laborer named Tazo comes upon a Navajo Indian by a fire next to a fork in the path as it turned south. The Navajo speaks to Tazo saying, “You’re not American!” Tazo replies, “No I’m not, but why do you care?” The Navajo answers, “The Americans are crazy!” They say they think with their heads. No sane man thinks in the head.” Tazo gazes down at the weathered Sage and smiles as the Navajo goes on to say, “You and I are different, I know!” “We think in the heart.” – adapted from a reference to a C. G. Jung mimeographed report of five lectures given under the auspices of the Institute of Medical Psychology in London in 1935 as published in D. T. Suzuki’s “Zen and Japanese Culture” (Princeton: Princeton University Press, 1973). 185.

    In applying the principles of Zen to mental training for cycling competition, I’ve been studying the Bushido culture of feudal Japan. The great 17^th century Samurai swordsman, Miayamoto Musashi, would understand the exchange between Tazo and the Navajo as it deals with the Japanese term kokoro.  “Kokoro is a very comprehensive term. It first of all means the physical ‘heart’, and then the true ‘heart’ (conative and emotional), ‘mind’ (intellectual), ‘soul’ (in the sense of an animating principle), and ‘spirit’ (metaphysical). In the case of the swordsman, the kokoro has rather a conative sense; it is the will in its deeper significance.

   “In distinguishing two kinds of kokoro: one is the physical ‘heart’ and the other is the ‘true’ heart. The heart susceptible to emotionality is the first kind. When it is kept down below the navel, it becomes immovable. Unless this takes place, all the skill the swordsman may have acquired is of no use.” ① Ibid, pg. 185.  So to benefit from this application of kokoro, we must center ourselves on the “true” heart, moving our thoughts and actions away from all “emotionality.” But how is this accomplished?

   Miyamoto Musashi writes in his “Book of Five Rings”, “In the science of martial arts, the state of mind should remain the same as normal. In ordinary circumstances as well as when practicing martial arts, let there be no change at all-with the mind open and direct, neither tense or lax, centering the mind so that there is no imbalance, calmly relax your mind, and savor this moment of ease thoroughly so that the relaxation does not stop its relaxation for even an instant.

   “Even when still, your mind is not still; even hurried, your mind is not hurried. The mind is not dragged by the body; the body is not dragged by the mind. Pay attention to the mind, not the body. Even if superficially weak-hearted, be inwardly strong-hearted, and do not let others see into your mind.” Miyamoto Musashi, trans. by Thomas Cleary “The Book of Five Rings” (Boston: Weatherhill, 2006) cover.

    This is a technique I am applying to the rigors of training and racing.