SAKURA FOG; By Hayato Tokugawa 03 March 2013

FIELD OF FLOWERS: Kumano Shrine

FIELD OF FLOWERS

All the brightness and color of youth now fades,

turns brown and withers away.

Autumn approaches quickly...too quickly.

So, I suppose, it is with all of us

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.

JAPANESE AESTHETICS (Bigaku)

JAPANESE AESTHETICS (Bigaku)

One of the most distinguishing characteristics of traditional Japanese aesthetic thought is the tendency to attach far greater value to symbolic depiction than realistic portrayals. Another attribute to be considered is the supposition that in order to be true art, a work has to involve a discerning representation of what is beautiful and an aversion from the crude and profane. As a result, artists have traditionally tended to select nature as their subject matter, steering clear of depictions of everyday, common life.
It was the Heian court, often described as having an exaggerated taste for grace and refinement, which exerted an enduring impact on subsequent cultural traditions, designating elegance as a key measure of beauty. Numerous cultural and artistic concepts, such as okashi, fūryū, yūgen, and iki carry with them a nuance of elegance.[1]
Another quality, one to which great value is attached, is impermanence or transience, itself a variation of elegance; exquisite beauty being regarded as both fragile and transitory. Metaphysical profoundness was provided through a merging of Buddhism, with its emphasis on the inconsistency and uncertainty of life, with this ideal. Numerous aesthetic conventions, such as wabi, sabi, yūgen and aware (with its subsequent amplification of mono no aware) all imply transience.
Over time, the presence of an artistically created void, in either time or space, became an important concept in aesthetic theory. The concept of simplicity became a culmination of the concepts of simulation and substitution, which stressed symbolic representation. Aesthetic concepts such as wabi, sabi, ma, shibui and yojō[2] are all inclined toward simplicity in terms of their basic inferences, consistently demonstrating distaste for elaborate beauty.
Simplicity denotes a certain naturalness or lack of pretense. In traditional Japanese aesthetics then, the separation between art and nature is considerably smaller than in Western art, stemming from the belief that the mysteries of nature cannot be presented through portrayal, but only suggested and the more succinct the suggestion, the more effective it becomes.


[1] The aesthetic concepts of wabi, sabi, yūgen, aware and mono no aware will be discussed in subsequent articles.
[2] The aesthetic concepts of ma, shibui, and yojō will be discussed in subsequent articles.

Copyright 2009 by Hayato Tokugawa. All Rights Reserved.

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.

Ten Kinds of Simplicity

Ten Kinds of Simplicity

Although the attraction toward more simple ways of living a strong for some, the attraction for the opposite can be equally as strong for others. It would seem that many people are not giving even cursory consideration to more simplicity in their lives because they see it as too great a sacrifice. Instead, they seek deeper resources of satisfaction that they perceive can be found in a consumerist life-style, one which in the long-term brings higher stress and fewer true rewards. In Japan until the recent recession, the percentage of the population reporting that they were very happy remained relatively unchanged: roughly 33%. At the same time however, divorce rates doubled and suicides have tripled. An entire generation tasted the fruits of an affluent society and is now discovering that money does not buy happiness. The present recession presents a special opportunity to take a new course in one’s life: to pull back from the rat race and move into a life that is, although materially more modest, rich with family, friends, community, creativity, and service.

To present a more realistic representation of the extent and expression of a simpler life-style for today’s complex society, here are ten different approaches to consider. Although they may overlap a bit, each expression of simplicity seems distinct enough to merit a separate category.

Simplicity by Choice

Simplicity means choosing a path through life consciously, deliberately and as a matter of one’s own choice. As a path or “way” that places emphasis on freedom, the choice of simplicity also means staying focused and not being distracted by the consumer culture. It means consciously organizing one’s life so that they can give their true personal gifts to the world: the essence of ourselves.

Commercial Simplicity

A more simplistic life would mean that there is then a more rapidly growing personal market for healthy and sustainable products and services of all kinds; from home design, building materials and energy systems to food. There exists the potential for an enormous expansion of conscious economic activity toward sustainability.

Compassionate Simplicity

With simplicity in one’s life can come a kinship, a bond with the community and a desire for reconciliation, even with other species as well as a strong desire to be of true service to others and a stronger desire for cooperation and fairness, which seeks a future which is beneficial to all and decreases the gap rich and poor.

Ecological Simplicity

Simplicity mans to choose ways of living that tread far more lightly on the earth, reducing one’s “ecological footprint.” An ecological simplicity brings with it a deep interconnection with all life and a consciousness of threats to its well-being (such as climate change, species extinction and resource depletion) coupled with a desire to do something about it. Ecological simplicity cultivates a type of “natural capitalism:” economic practices that value the importance of natural ecosystems and which can impact the community in terms of its health and productivity.

Elegant Simplicity

Simplicity can mean that the way one lives their life represents a work of unfolding artistry. It is an understated aesthetic that contrasts with the excess of consumerist lifestyles. Drawing on the influence of Zen, Confucianism, and Taoism, it celebrates natural materials and clean, functional expressions of simplicity found in the hand-made arts and crafts from the community.

Frugal Simplicity

By cutting back on spending that is not truly serving one’s life, and by practicing skillful management of one’s personal finances, one can achieve greater financial independence. Frugality and careful financial management bring increased financial freedom and the opportunity to more consciously choose one’s path through life. Living with less also decreases the impact of our consumption on the earth and frees resources for others.

Natural Simplicity

Simplicity in one’s life can signify a remembrance and reconnection to one’s deep roots in the natural world. It means to experience one’s connection with the ecology of life in which one lives and to balance their experience of the man-made environments with time in nature. It means to celebrate the experience of living through the seasons.

Political Simplicity

Simplicity means to organize one’s life in ways that enable people to life more lightly and sustainability, which in turn, involves changes to the life of the community: from transportation and education to the design of our homes, town, and workplaces. Such can also be a media politic because mass media can be the primary way to reinforce or transform the community’s awareness of consumerism. Political simplicity is a politic of conversations within the community that builds local, face-to-face connections: networks of relationships, which enable others to make conscious decisions about change in their lives as well.

Spiritual Simplicity

One may approach life as a meditation and cultivate their experience of intimate connections with all that exits around us: plants, animals, friends, and neighbors. Spiritual simplicity is more concerned with consciously enjoying life in its unadorned richness rather than with any particular standard or manner of material living. By cultivating a spiritual connection with life, one tends to look beyond surface appearances and to bring their inner self into relationships of all kinds.

Uncluttered Simplicity

To live an uncluttered life means to take charge of a life that is too busy, too stressed and too fragmented. It means cutting back on inconsequential distractions and focusing on the essentials, whatever those may be for each unique life.

SIMPLE LIVING

Simple Living

We live in a fast paced, consumer oriented society; indeed, we are constantly under pressure to consume. The mantras of the 21st century are: “More is better” and “New is better.” We are bombarded, twenty-four hours a day, by advertisements that tell us we are less than successful if we don’t own the latest luxury Lexus, or the 50-inch plasma TV and home entertainment center. We are told that we are less than acceptable if we do not possess and wear the latest designer fashions, the newest make-up, or don’t eat in the trendiest new restaurants. We need bigger and better computers, video games, cell phones capable of texting around the world, taking photographs, videos, playing games, and keeping us constantly on the Internet. All these things are wonders to behold, the best our technology can give us – for now. In two year, a year, six months, some of our “cool stuff” will be totally outmoded, obsolete. What are we told we must do, in order to be successful? We need to discard what is outmoded and replace it with what is now “new and improved.”

So we spend what we earn, and then we spend what we don’t have but will earn – maybe. We owe on our homes, our cars, our appliances, and our futures. We suddenly wake up to find that we have mortgaged our entire lives; and for what? Are we happier? Do we now have peace of mind? Are we more secure in our lives? Probably not!
To quote Confucius: Life is really simple, but we insist on making it complicated. How true! Amatai-no-Shugo-Ryū offers a simple tenet, in line with Wa-Dō, by which one is able to change the course of their personal consumerism, to in effect, get off the “consumerist merry-go-round.” The principle is itself simple, so simple in fact, that for our intents and purposes, it is referred to as “simple living.”

One may also refer to the principle as “voluntary simplicity,” although, simple living sounds better. It is a lifestyle which is distinguished by minimizing the modern ethic of contemporary “more-is-better” pursuit of wealth and consumption. Advocates of simple living may chose to do so for a variety of personal reasons such as: spirituality, health, increase in “quality time” for family and friends, stress reduction, personal taste or frugality. Other people may allude to more socio-political goals that are aligned with other anti-consumerist movements, including conservation, social justice and sustainable development. All worthy causes and reasons in of themselves to simplify one’s life. One can describe voluntary simplicity as a manner of living that is outwardly more simple and inwardly more rich: a way of being in which our true and active self is brought into the light of our consciousness and applied to how we life as individuals and as members of a community or society.

Simple living is a concept far different from those living in forced poverty. It is a voluntary choice of lifestyle. Although asceticism generally encourages living simply and refraining from luxury and indulgence, not all supporters or parishioners of voluntary simplicity are ascetics.
The recorded history of simple living can be found in the teachings of Taoism, of Confucioius and Mencius. Buddha was an ascetic. In Japan we find a strong advocacy for simple living in the teachings of Zen Buddhism and Bushidō, which made the ways and means of simple living something distinctly Japanese.

Some people practice simple living to reduce the need for purchased goods or services and by doing so, reduce their need to, in effect, sell their time for money. Some will spend the extra free time helping family and friends. During the holiday seasons, such people often perform forms of alternative giving, such as volunteer work with the poor and homeless. Others may spend the extra free time to improve the quality of their lives by, for example, pursuing creative activities such as sadō, shodō, or studying a martial art.

One approach to adapting a more simplified way of living is to focus more fundamentally on the underlying reasons and motivation of buying and consuming so many resources for what we are led to believe is a good quality of life. Modern society tells us that me must, in essence, buy happiness; however, materialism and consumerism frequently fails to satisfy us and in the long-term, may even increase the level of stress in our lives. It has been said “the making of money and the accumulation of things should not smother the purity of the soul, the life of the mind, the cohesion of the family, or the good of society.” Quite simply, the more money we spend, the more time we have to be out there earning it and the less time we have to spend with the ones we love.

Some simple suggestions to help simplify our style of living are:

• 
  Stop buying things that are not necessary. Yes we may feel having a television is important; indeed it really seems to be a necessity these days. The question is do we need the 50-inch home entertainment center or is there something lesser, which does the job just as well. If our neighbors the Yamadas buy a new TV, do we need to buy the same one or a little better? If our boss at work buys a new car, do we need to cast aside our car and mortgage our lives more to buy the same car, or one just a little bit better? Probably not. One should buy what they need: what gets the job done and not necessarily anything more than that.


• 
  Throw away, or better donate to someone in need, what you, yourself don’t need.


• 
  Focus on what is truly important.


• 
  Listen to the voice within you and pay attention to it.


• 
  Obtain what you really do need (food, shelter, company). It’s nice, it’s great to have “stuff”, but perhaps we should think about what is really needed as to what we are told we want.


• 
  Keep a sense of perspective and humor about what you see and hear.


• 
  Keep in touch with your friends and family.


• 
  Don’t try to keep up with everyone else, especially because you are told you have to.


• 
  Have fun.


• 
  Grow as a person


• 
  Remember, everything will be alright!

MOONSET

moonset -

no words were necessary

no words were possible

Manners Lesson

Manners Lesson

Gray beard walks in peace

Youths want to bully –

Painful manners taught

From an incident of yesterday's morning walk. There is not always strength in numbers and the old are not always weak. There are always surprises! Yet, I also failed by my response. Today my harmony is now restored.

BUSHIDO LESSON: ON ONE'S OWN DEATH

On One's Own Death

One who follows Bushido believes that it is of prime importance to keep their death in mind at all times. This means every day, every night: from New Year’s Day morning until New Year’s Eve night.

If one keeps their own death in mind at all times, and by this I mean an awareness or consciousness of ones own death (but not to the point of obsession) one will always be able to fulfill the needs of loyalty and family duties. With this “consciousness” one can also then avoid a myriad of evils, calamities, and hardships. One is likely to be more physically sound and healthy; thus, they may actually have a longer life. An additional benefit is likely to be that one’s character will improve and they will grow in virtue.
You may well ask, “Why?” All life, including human life, can be likened to the evening dew or to a morning frost; that is, life is something that is indeed quite fragile and ephemeral. This is true of anyone’s life, no matter what his or her station in life may be.
If a person blinds themselves to the inevitability of their own death, that is, if they take comfort in the belief that they will live a long time, that they will live “forever,” it may indeed be possible that something will happen to them. They may think that they have “forever” to do their work and to take care of their families. Because of this belief that “tomorrow will never come,” they may well feel that it is not necessary to work hard or to tend to their families with less care and intensity.

If one realizes that the life that is here today may not be here tomorrow, then when one is given a task by their employers or when they look at their families, they may have the sense to realize that “this could be the last time.” In doing so, one cannot help but to become more attentive to their work and to their family.

Be that as it may, if one unmindful of death and thus becomes careless or inattentive, they will have a tendency to be less cautious and careful in their lives. For example, one may be more inclined to say something that is offensive to another and get into an argument, which could itself lead to any number of consequences. One might find themselves in places or in situations that they perhaps would not have otherwise gotten into, again with any number of consequences for themselves or for those around them or for their employer, parents, siblings, or children. The consequences of our actions can have far reaching results sometimes, results that perhaps should have been easily avoided, had one kept in mind their own mortality.

With one’s own transience in mind, when one speaks and in replying to what is said by others, one is more likely to understand the substance and significance of every word. One will be less likely then to engage in pointless arguments.

People from all economic and social groups tend to excess, that is, they overeat, they tend to drink too much, and they indulge in their desires to a harmful degree, all because they give not even a small thought about their own death. This kind of behavior, this kind of “lifestyle,” over time can put a strain on their bodies. As a result, there is every possibility of their dying at a younger age or at the least, becoming sickly and weak. With the potential of one’s own death in mind, even if one is young and healthy, they will automatically know how to take care of themselves. They will be moderate and be mindful of food and drink, avoid addictions, and are more likely to be more sensible. The result is that they will tend to remain healthy and to increase the opportunity for a longer life.

On the assumption that one will “live forever” or that their passing is so far into the future so as to not be worth consideration, one will be likely to develop a money-oriented or acquisitive mentality. That is to say, they will have a tendency to become more desirous of things, cling to their possessions, and to desire more. When one realizes that life may be very short indeed, greediness, acquisitiveness, and materialism weakens and thus the character improves.

How does one keep death in mind? Well, certainly it is illogical and therefore wrong for one to simply sit there and wait for death, or for one to become obsessed with it. This may be all well and good for a monk but with such a mindset, one cannot function or survive in the modern world. To regard one’s death in that way is to turn one’s back on their duties to themselves, their families and to their employers and it defeats the entire purpose of thinking about it at all.

The idea is for one to go about their duties every day, and at some time when their mind is free of distraction, to give some thought to the transience of their existence. Perhaps, in the morning, before going out and about they duties is a good time to give thought to this matter, for the thought of life’s fragility will stay in their mind for the entire day. Perhaps also at night, before retiring, is another good time for such thoughts. Think about the day just past and recall everything that ha happened. Ask yourself questions.

“Did I do well today?” The answer will be either “yes” or “no.” “If I have another day to live, can I do better?” The answer will always be “yes.” And as your eyes close at the end of that day, take that thought with you and bring it on to the next.

A SMALL WISDOM

A Small Wisdom

"To love nature is to become one with the spirit of the way" (doshin),
Which is one step on the way to enlightenment.


From Muso's "Muchu Mondoshu” (lit. "Dialogues In A Dream")

A Lesson In Bushido: Our Duties to Our Parent, Part I.

A Lesson in Bushido

Our Duties to Our Parents, Part I

05.16.06.

For a person who follows Bushido, the taking good care of one’s parents is fundamental. If people do not care for their parents, they are lacking in principle, even if they are exceptionally smart, talented, well spoken, and good looking. That is to say, a person may have many of the blessings and gifts of life, but if that person does not take care of their parents, all that amounts to nothing.

Allow me to explain. In Bushido, it is essential to do things right and to do things completely: from the root to the branch so to speak. If one does not understand the principle of the root and the branch, then they cannot truly understand their duties in life; furthermore, one who does not know his duty cannot consider themselves followers of Bushido even in a modern context.
To begin to understand the principle of the root and the branch, one might consider going to a garden, any garden, and looking carefully at what can be found there. Then one should think deeply about what one sees. Understanding the principle of the root and the branch means understanding that our parents are the roots of our bodies. Our bodies are the branches, in the form of flesh and bones, of our parents. In a modern world, it is because of our desire to establish ourselves in our careers, and in society, acquiring status and material things, that we tend to neglect our parents, who are the roots. Further, if we think about it, no plant, though it may have strong and deep roots, can long survive if there are no branches and leaves. We move away from our parents, to other cities or towns, in pursuit of “things” and leave our parents behind, only to see or hear from us on rare occasions. When we have children (our parents grandchildren, who may be thought of as the leaves), we tend to keep them separated also. This is not a good thing and shows a lack of understanding for “roots and branches.”

There are two basic ways of taking good care of our parents.

Let us presume that there are parents who are kind, considerate, and of a mild temperament and character, who have educated their children with real kindness and affection and who have provided well for their children. Normally, it should be most easy for us to do our duties to such parents and it would just come naturally and be worthy of no particular praise. Yet, many of us are guilty of not giving our kind parents the thought and care they deserve. So in this modern world, the performance of such duties is worthy indeed of praise.
Remember that even with strangers, when they have treated us with kindness or have helped us out personally, we tend not to overlook it – if they, in turn, become in need of something we can do or provide for them, we are willing even to set aside our own affairs to see to it. How much less could we ever expect to think that we have done enough to care for our parents, in view of the depth of the love that they have shown us in every way! Therefore, to take care of our parents is our duty!

But suppose that we have parents who re or were cranky, argumentative, intrusive, bossy, inconsiderate, demanding or who interfere our daily lives, or who complain to others how troubled they are by the poor treatment that they get from their children; thus, damaging the reputation of those children. To honor such unreasonable parents as parents and to take the trouble to humor them, to praise them, to lament their aging, and to take care of them in a sincere manner, without negligence, this is truly noteworthy and of praise and something we should strive for. It is our duty as children. It is the duty of leaves to take care of the roots, no matter what.

Next Time: How our care for our parents reflects on the rest of our lives.

Thoughts From A Takayama Rooftop

THOUGHTS FROM A TAKAYAMA ROOFTOP

Minna-san Konnichiwa!

Irasshaimase!

Thank you for visiting.

I began writing essays about Japanese art, culture, aesthetics, history, Budo, Bushido, and even politics several years ago. When placed on the Internet in the form of a blog, these essays (much to my surprise) grew immensely popular. But blog hosting sites come and go, things disappear or suddenly become inaccessible. As a consequence, we have had many requests both from long-time readers and new, to re-print the early essays and articles. To that end we have created this blog. We have also had numerous suggestions and requests to compile many of the articles, essays, poetry and stories into some sort of printed collection. To that end, we are working toward finding a solution.

I am a writer, artist, I hope sometimes a poet, and a teacher of several forms of martial arts and Budo. I have even been accused of being a humorist. We shall see! Often the source of what I write is not so much any particular muse, although if I had to name one, it would be my wife Aoi. Often my thoughts, ideas, coming from walking the streets lined with old shops and buildings, walking by the river, or just sitting up on the rooftop. Thus the title of this collection, “Thoughts from a Takayama Rooftop.”

I hope that you will visit us often as I try to discuss a variety of topics from Japanese art and culture, to Bushido, Asian philosophy, and even the weather and find enjoyment here.

-Tokugawa Hayato-
15 October 2008