CHA-DO: It's Not Just For Ladies Anymore!

Even during the Meiji Era, the Era of Enlightened Rule, it was required, pre-marriage training for women. In the preceding Tokugawa Period, its study was encouraged among samurai and its practice the mark of a cultured gentleman. In the current Heisei Era, the time of Emperor Akihito it is becoming a much-sought out weapon in Japan’s war on stress. It is Cha-no-yu, Cha-Dō: the tea ceremony.

Throughout Japan, on any evening, and particularly on weekends, you may find Japanese men, business men, merchants, engineers, academics, gathered together in suburban tea houses, wearing kimono, hakama, and haori, to immerse themselves in traditional Japanese culture and in particular, this traditional Japanese art, as a means of shedding off the stress and strain of modern life. How? With what would be termed in the West as a “tea party.”

On any evening at the Urasenke School of Tea, one can find an ever increasing number of Japanese men studying the traditions and art of tea; indeed, on some evenings the number of male pupils (largely men over 40) outnumbers women. Japanese people, regardless of age or gender, are rediscovering the beauty and emotional calming effects of Cha-Dō, as a transcendental interlude, a time of peace and re-focusing one’s life. Numerous magazines have recently produced articles, even special “tea” editions, which were quickly sold out as Japan discovers that “new” is not always better and the old ways, tradition, can have a place of significance in the life of the modern Japanese man.

“Cha…it’s not just for ladies anymore!”

ON SIMPLICITY

I believe in simplicity; yet, it is surprising as well as distressing, how many inconsequential concerns even the wisest man thinks that he must focus on in a single day – how rare the matter that he thinks that he must pass over. When a man of science or mathematics wishes to solve a difficult problem, the first step would be to clear the equation of all impediments and distractions, all unnecessary data; thus reducing it to its most simple terms. We should do the same: simply the problems of life and distinguish what is actually necessary and real.

One should search within himself to see where ones actual roots lie.

Zen and the Art of De-cluttering

Zen and the Art of De-cluttering

The Wa-Dō Mind: Moving Toward Simplicity

How to De-clutter

One of the major foundations of Wa-Dō, The Way of Wa (Peace and Harmony) is Zen and its tenet of simplicity in life and aesthetics. Zen suggests that one should take care of themselves and those around us, just as Wa-Dō suggests the encouragement of harmony and peace within ourselves and our communities.

For most people, however, taking care of ourselves tends to be somewhere near the bottom of our “grocery list of life.” We have become used to chronically mistreating ourselves and we assume that stress is just part of what we are dealt in life. Nevertheless, we can control our lives and we certainly can control our levels of stress and distraction. To accomplish this, one has but to simplify their lives in whatever ways they feel are most needed. For myself, a major cause of stress and distraction was, and remains, clutter.

For decades, I had been a packrat. My house was cluttered, my office even more so. As I grew older (and hopefully wiser), I found that it was becoming increasingly difficult to live and especially to work in a cluttered environment. I could not find things, and that caused me stress. Visually things were disorderly and confused, often making it difficult for me to work well. Yet, I have found that one of the things that gives me the most peace, tranquility and clarity of thought is having a clean, simple home. I found that waking up in the morning and walking out into a living room that had been de-cluttered, that had a minimalist look and was not full of “stuff” laying round, was a calming experience that helped set the mood for the day. Before de-cluttering, when I walked into a room littered with toys, mine and the cats, books, papers, and plenty of extra “stuff”, the feeling was one of chaos: again setting the mood of the day.

I have also found that one must revisit their clutter from time to time, because, no matter what, it will creep up on them again.

Here are some de-cluttering tips:

n De-clutter in small portions. Set aside just 15 minutes a day to de-clutter just one shelf, one corner, one spot and when that place is cleaned up, celebrate a victory. Then tackle another place or spot for 15 minutes the next day. In addition, celebrate that victory. To conquer an entire room can be overwhelming, and certainly one does not want to “attack” an entire house in one day. First, it is impossible, secondly, it is too overwhelming, frustrating and discouraging. The end result would be that one would be inclined to put de-cluttering off forever. It is far better to approach the task of de-cluttering in “baby steps.”

n Set aside a couple of hours to do it. Yes, this is a contradiction of sorts of the idea of doing things in small steps; however, this suggestion is made as an alternative. One should do what works best for them. For many people, it is good to set aside part of a morning or afternoon to de-clutter a room or closet, but certainly not more than that. The feeling of accomplishment when the job is complete is quite gratifying.

n Take everything out of a shelf or drawer at once. Whatever approach one chooses, a “baby step” approach or to set aside one part of a day, one should focus on one drawer or one shelf or one spot and empty it completely. Then clean that shelf, drawer, or spot. Then, one should take the pile of “stuff” and put back just what they want to keep. After that, tackle the next shelf , drawer, or spot.

n Sort through your pile of stuff, one item at a time. Make quick decisions. One should bring with them to the task, a trash bag – at least one. Part of Wa-Do is to take care of the needs of friends, family, and the community. One should also consider bringing to the job at hand, a give-away box; a box for things which one feels they no longer need or want, but which may be of some benefit to others – especially the poor in your community. We should always consider our good fortune and our neighbors in deed. When one pulls everything out of a drawer or shelf, for example, sort through the pile one item at a time. Pick up an item and make a decision: trash, give-away, or keep. Do not put it back in the pile; this is simply putting off a necessary decision. Be decisive. Do this with the entire pile and soon, you ewill be done. If you keep sorting thorugh the pile and resorting, it will take forever. Put back only what you really want to keep and arrange things nicely.

n Be merceiless. One may be a pack rat, just as I am, but truth be known, one will never use most of the stuff they have accumulated. If something has not been used in the last year, consider getting rid of it. It is as simple as that. If one has only used something once or twice in the last year, but they know that they will not use it in the next year, it should be gotten rid of. Toss it if it is unsalvageable. Give it away if someone might be able to use it.

n Papers: Show no mercy, unless it is important. Magazines, catalogues, junk mail, bills more than a year old, notes to one’s self, notes from others, old work papers: toss them! The only exception is with tax-related stuff, which should be kept for at least seven years and other important documents like warranties, birth, death, and marriage certificates, insurance papers, wills and other important documents like that. Such documents are easily recognizable, otherwise, get rid of them.

n The “maybe” box. If one cannot bear to toss something because they truly think that they might need it later, then they should create a box labeled “Maybe,” put those things that one cannot immediately decide on into the box, close the box, and put it in storage out of sight. Chances are that one will never open the box again. If that is the case, take the box out after six months and throw or give away the contents.

n Create a system to stop clutter from accumulating. There is usually a reason one has stacks of papers all over the place and big piles of toys, books and clothes. It is because one does not have a regular system to keep things in their place and to get rid of things they do not need. This is topic in and of itself and will be approached again. For now, it is something to consider as one goes about the process of de-cluttering. There is no perfect system, but if one will think more intelligently about how their house (or office) became cluttered in the first place, perhaps they can find ways to stop it from happening again.

n Celebrate when done. This should be a generally rule of life: always celebrate your accomplishments, no matter how small. Even if one de-cluttered only one drawer, that is an accomplishment. One should treat themselves to something nice: maybe something delicious. Open the drawer, closet, or look at the place just de-cluttered. Admire it and its new simplicity. Breathe deeply and know that one has done a good thing. Enjoy the peaceful feeling.

Emotions and Forms: Uniquely Japanese

Emotions and Forms: Uniquely Japanese

Much of my formal education and training had been in science and law; both disciplines based upon logic. As I grew older, and hopefully wiser, and as a student of traditional Japanese Budō and Bushidō, I began to read and study about the Japan of past days; and as I experienced life in Japan, not only in the dojo but in the small towns and villages, away from the cities, I began to think about such Japanese things as jōcho (emotion) and katachi (forms of behavior). People took tradition seriously. They often enjoyed dressing in kimono; they enjoyed eating together as a family, gathered around a low table in the living area of a simple home. People who were too loud or boisterous were given a cold shoulder. I witnessed Japanese unspoken communication and personality projection. Away from the cities, the national character was entirely different. Customs and traditions, sincerity and humor, were considered of much greater value than the logic I had learned and trained in at school. Of course there were some people who clamored for “more”, “more is better”, “modern is better”; yet, those who shouted for more reform to the modern ways, were discreetly criticized by the elders as “lacking a proper sense of humor.”

I began to realize that, yes indeed, logic had its place, but aesthetics, emotions and forms of behavior could be equally important if not more; things uniquely Japanese. When I mention “aesthetics,” I am speaking of such things as nihonjin no shizenkan, the concept of nature. When I say “emotion,” I am not speaking feelings such as joy, anger, sympathy, sadness or happiness, which we learn about in school and which we all experience naturally; I am refereeing instead to emotions that are cultivated through cultural experience; such emotions as natsukashisa, a sense of yearning for the lost, an mono no aware, an awareness of the pathos of things. By “forms,” I mean the code of conduct that has been with us for centuries, derived from Bushidō, the samurai code of ethics.

When considered together, these are the things that make Japan and the Japanese special, unique in the world. Just as Nitobé Inazo pointed out that Bushidō was the foundation of Japan’s national character, so also are these others. Even as far back as the Meiji Restoration, both emotions and forms of behavior began to go into a gradual, imperceptible decline. The rate of decline was accelerated in the Showa Era and sustained extensive deterioration after World War II, as the country suffered from Americanization and free market principles which reached deep into the Japanese heart to exert their influence on Japanese society, culture and its character as a nation. Even the Japanese educational system, has served to erode the Japanese pride and confidence in their country, largely at the hands of revisionist politicians and historians. People, particularly in the cities began to forget those things that were the country’s traditional emotions and forms of behavior, the things that should have given them the pride to be uniquely Japanese. Instead, the country falls prey to the logic and reasoning of the West and the decline continues through a process of globalization, which is nothing more than an attempt at making the world homogenous. Japan must find the means to realize and preserve its individuality and to recapture its simplicity in living, its emotions, and its forms; thus, remaining forever, uniquely Japan.

THOUGHTS FROM A TAKAYAMA ROOFTOP: A LESSON FOR THOSE WHO GOVERN

A Lesson in Wa-Dō for Those Who Govern

Not long ago I read the following story from far back in Japan’s history concerning Nagano Prefecture and Onda Moku (1717 – 1762). It is a classic example of Wa-Dō, the Way of Peace and Harmony, and its concern for the welfare of people and the community. More than that, I felt that as the economy of both Japan and America suffers from what could be termed at least a “partial collapse”, and there is urgent need, for a quick recovery. More than just a restructuring how those two nations go about business, both the business of people and the business of the economy, a very different awareness and approach might be necessary; therefore, there might be a lesson for current and future leaders in this story.

The year was 1757 and floods and earthquakes had devastated the Matsushiro Province (now Nagano Prefecture), which was now suffering its worst financial crisis in history. Its samurai received only one-half of their annual stipends; corruption was rampant; tax payments were seriously in arrears. Onda Moku was given full power by the diamyō to restructure the clan and province finances. Certainly, it was not the first time that a province had experienced financial problems; however, what makes this story interesting, is the unique approach taken by Onda. He actually took the unprecedented step (unprecedented then and unprecedented now) of consulting everyone whose lives would be affected by his reform measures.

Up until that point in time, peasants had been considered merely a means by which to obtain tax revenue, with their opinions mattering little. Onda took a new approach and a new attitude. He instinctively knew that what he needed, in order to be successful in his plans, was the active cooperation of both provincial officials and of the peasantry. In consulting with them and giving them something in return, he was thus engaged in nemwashi, touching bases with all those affected. This has become one of the most cherished principles of Japanese management practices.

According to Onda’s memoirs, he called all the clan officials together. One of the first things he told them was that although payments of stipends had been in arrears or had sometimes failed entirely, he intended to see that they were paid accurately in the future. In return, he was instituting a system of sure rewards and certain penalties.
He then ordered all village headmen, rich farmers and police officials to gather and to bring with them people who could speak their minds clearly and succinctly. On the appointed day, Onda said the following:

I realize that because of the lord’s financial predicament, many of you have been caused a great deal of trouble. It may well be that in the future, as I attempt to fulfill my role as financial controller, you will be caused still further trouble, and for that I am sorry. But first of all, I promise to propose nothing that is impossible; once I have made a statement, I will not alter it. Further, unless you and I discuss all matters openly with each other, it will be impossible to put the clan’s financial situation in order. Since I cannot succeed by myself, I ask that all of you talk everything over with me freely…

Next, not only on auspicious occasions but also at all other times, I will allow no sending of gifts, no matter how impressive. I will not term such gifts bribes, since that would create difficulties for everyone…In the future, I intend to hear everyone’s requests and pleas; therefore, there is no need to send bribes to anyone. This goes for all officials as well as for the farmers/
The next point concerns tax collection. In the past one hundred from each one thousand available foot soldiers have been kept in the castle at various jobs. Each month the remaining nine hundred were sent to the villages to collect tribute rice. But from now on, this practice will cease. Although it is difficult to predict the distant future, I intend to fill this office for five years. During that time, I will levy no demands on you for regional construction or for various duties in the castle…

After discussing incidents of advances farmers were forced to pay on their taxes, loans forced on farmers and merchants by the provincial government, and non-payment of taxes, Onda said:

Be informed that all unpaid taxes to this point are forgiven. But, anyone who fails to pay this year’s tributes, though he be stark naked with poverty, will face a punishment worse than death…

Although we should like to return the advances and the advances on advances that some of you have paid, we lack the funds to do so. Furthermore, as you have heard, we intend to forgive all taxes in arrears to this point. Therefore, I request that all of you who have paid advances accept the loss.

I want you to return to you to return to your villages and tell the other farmers what I have said. All of you must deliberate on the question together before an answer. If you fail to agree, I must commit seppuku. Remember that the tings I request are these: all advances paid to the present must be written off as losses in favor of the clan, and everyone must pay this years tax rice without fail. There are some things to take into consideration however, that make the picture brighter than you might think…Do not forget that all bribes that were customarily paid in the past have been forbidden. This alone will save the villages about 100 koku of rice a year. The foot soldiers who formerly made monthly trips to collect taxes will no longer be lodged in your house. This means great savings in the housing and food that you provided. Furthermore, you will no longer be forced to supply people and funds for duties and services to officials. All the savings that the elimination of these burdens bring to the farmers will amount to about 70% of this years tax assessment. In addition, starting now, I should like to put tribute taxes for the Yamashiro clan on a monthly installment basis.

To those who lent money to the clan, we would like to return what we owe, but we do not have the funds present. It may be that most of your children or grandchildren will find themselves in financial troubles or in hard times in the future. We should like to pay the money back to them when it becomes needed, but we will be unable to pay interest. All we can do is return the principal…

He then said that if any of them had been injured or harmed in any way during the past period of bad political administration, they might unhesitatingly write down their complaints, which they might present after sealing them well [to protect there privacy and security from retribution].

Last week, Congressman John Boehner said:

What’s going on here is unsustainable. Our nation is broke. And, and at a time when we’ve got this serious economic problem, a near 10 percent unemployment, we ought to be looking to create jobs in America, not kill jobs in America. Their cap and trade proposal, all this spending, all of this debt and now their healthcare plan will make it more difficult for employers to hire people, more difficult and more expensive to have employees, which means we’re going to have less jobs in America. But Americans are scared.

I think people both in Japan and America are scared. Worse, I have no doubt that the country is broke. If one looks at the balance sheets, there is no money, only promises to pay, just like the provincial government in 1757. While I don’t think that Japan as a nation is broken; indeed, there may be some new and productive, maybe even dramatic changes in how things are done. As for America, I can’t help but feel that not only is that country broke but it is also broken. Regional differences, regional interests in both the Senate and House of Representatives, racism, ignorance, corruption (both moral and political, and at times the overlap) are rampant. A broken national economy and broken regional economies are a result. Perhaps, just perhaps, America is just too big, too diverse, to mean and selfish to govern as it is. If you ask me if the will United States will exist as it does now in 25 years, my answer would be, “Maybe and maybe not.” If you ask me if the United States will exist in 50 years, my answer would have to be, “Absolutely not…unless there are some deep, drastic, and sincere changes.”