Since the earliest samurai government in Japan, during the Kamakura period (1185-1233), sword fencing, together with horse riding and archery, were the main martial pursuits of the military clans. In this period kendo developed under the strong influence of Zen Buddhism.
The samurai could equate the disregard for his own life in the heat of battle, which was considered necessary for victory in individual combat, to the Buddhist concept of the illusory nature of the distinction between life and death.
Those swordsmen established schools of kendo training which continued for centuries, and which form the basis of kendo practice today.
The names of the schools reflect the essence of the originator’s enlightenment. Thus the Ittō-ryū (Single sword school) indicates the founder’s illumination that all possible cuts with the sword emanate from and are contained in one original essential cut.
The Mutō (swordless school) expresses the comprehension of the originator Yamaoka Tesshu, that "There is no sword outside the mind".
The 'Munen Musō-ryū’ (No Intent, no preconception) similarly expresses the understanding that the essence of kendo transcends the reflective thought process.
The formal kendo exercises known as kata, were developed several centuries ago and are still studied today.
The introduction of bamboo practice swords (shinai) and armour (bogu) to kendo training is attributed to Naganuma Sirozaemon Kunisato (長沼四郎左衛門国郷 1688-1767). This is believed to be the foundation of modern kendo. Kendo began to make its modern appearance during the late 18th century. Use of the shinai and armour (bogu) made possible the full force delivery of strikes and thrusts without inflicting injury on the opponent. These advances, along with practice formats, set the foundations of modern kendo.
Concepts such as mushin, or "empty mind" as professed by exponents of Zen, are an essential attainment for high level kendo. Fudoshin, or "unmoving mind", is a conceptual attribute of the deity Fudo Myo-O, one of the five "Kings of Light" of Shingon Buddhism. Fudoshin, implies that the kendoka cannot be led astray by delusions of anger, doubt, fear, or surprise arising from the opponent’s actions. Thus today it is possible to embark on a similar quest for spiritual enlightenment as followed by the samurai of old.
The Dai Nippon Butoku Kai was established in 1895 to solidify, promote, and standardise all martial disciplines and systems in Japan. The DNBK changed the name of Gekiken (Kyūjitai: 擊劍; Shinjitai: 撃剣, "hitting sword") to kendo in 1920.
Modern kendo: Kendo is ideally practiced in a purpose-built dōjō, though standard sports halls and other venues are often used instead. An appropriate venue has a clean and well-sprung wooden floor, suitable for the distinctive stamping footwork used by the bare-footed practitioners.
In modern kendo, there are strikes (or cuts) and thrusts. Strikes are allowed only to be made on specified target areas, or datotsu-bui on the wrists, head or body, all of which are protected by bogu. The targets are men (top of the head), sayu-men or yoko-men (upper left and right side of the head), the right kote, or wrist at any time, the left kote when it is in a raised position (such as jōdan-no-kamae also known as jōdan) and the left or right side of the dō or torso.
Thrusts are only allowed to the throat (tsuki). However, since an incorrectly performed thrust could injure the neck, thrusting techniques in free practice and competition are often restricted to senior dan graded kendoka.
