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.”

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!

UNCLE HAYTO'S TEA TALES

The Ten Virtues of Cha

According to tradition, Myōei Shonin[1]of Toga-no-ō received some tea plants from Eisai Shōnin[2] and planted them there. To this day, both connoisseurs of tea and devotees of sadō (the Way of Tea) consider this tea to be the absolute best, largely because Shonin himself used it. He once wrote down what he considered to the, as he called them, the Ten Virtues of Tea:

1. Has the blessing of all the Gods.
2. Promotes filial piety.
3. Drives away the Devil.
4. Drives away drowsiness.
5. Keeps the Five Viscera[3] in harmony.
6. Fights off disease.
7. Strengthens friendships.
8. Disciplines the mind and body.
9. Calms the passions.
10. Gives a peaceful death.
[1] Myōei Shonin is credited with being the first actual tea manufacture in Japan.
[2] Eisai (1141 – 1215) was a Zen Buddhist monk. A bit of a renegade of the Tendai Buddhist School, he took up the Rinzai school of Zen and after studying in China, brought the discipline to Kyoto and Kyushu. This drew heavy criticism from the Tendai leaders and Eisai found himself charged with heresy. In 1199 he fled to Kamakura were Hōjō Masako took him under his protection and made him abbot of Kennin-ji Temple.
[3] The internal organs in a human body can be classified into five viscera organs (Wu Zang) and six bowel organs (Liu Fu). The five zang organs are: heart, liver, spleen, lungs and kidneys. The six fu organs are: stomach, small intestine, large intestine, gallbladder, urinary bladder and Triple Energizer (San Jiao).

UNCLE HAYATO'S TEA TALES

Morata Shuko,
Founder Of The Tea Ceremony

Shuko’s real name was Murata Mōkichi and he was the son of Moku-ichi Kenko of Nara. Even as a young man he had a taste for, if not an appreciation of, tea and an obsession with gambling at tocha, tea-tasting tournaments. Shuko, with a number of his friends and other delinquents, would gather at some nearby inn or roadhouse where they would hold impromptu parties and drink large amounts of tea, competing to see who could identify the “true” tea from Uji, a village on the southern outskirts of Kyoto, and which was not. These parties were often wild, decadent affairs where large sums of money or lavish prizes would go to the winners. Needless to say, this was not what his family had intended for him.

His addiction to tocha eventually was so out of hand that his family sent him away to the priesthood at the Shōmei-ji monastery where he lived for almost ten years. But being that he was young and lazy, he was eventually expelled from the temple. From there he journeyed to Kyoto where he entered the Daitoku-ji at Murasakino, where he studied under Ikkyu Sōjun[i]. His one great fault was that he would always fall asleep in the daytime (as well as nighttime) to the detriment of his studies and the amusement of his fellow students. Some clever fellow even went so far as to remark that if his teacher was Ikkyu (one slumber) then the Shuko should be called Hyakkyu (a hundred slumbers).

That he was a source of entertainment to his fellows and that his studies were indeed suffering did not go unnoticed by Shuko. He went so far as to go to a doctor to ask for a prescription to keep him awake so that he could study. The doctor, after listening to Shuko’s sad tale, suggested that tea was the best stimulant for the mind and told the hapless student to drink lots of it - and often. He took up drinking the tea of Toga-no-ō[ii] and found it very effective indeed. Soon he was not only drinking the tea by himself but whenever anyone came to see him he would offer them some as well, accompanied by considerable ceremony.

By some way or means, the Shōgun, Ashikaga Yoshimasa, heard of this and took an immediate interest; in fact, he was so interested that he summoned Shuko to the palace and ordered him to arrange a ceremony for drinking tea. Assisted by two friends, Nō-ami[iii] and Sō-ami[iv], Shuko compared the tea etiquettes already in use and selected parts from several to use. Yoshimasa was quite pleased by the young man’s efforts. He instructed Shuko to give up the monastic life and to build a hut for himself near Sanjo. The Shōgun also gave him a plaque, written in his own hand to be placed over the gate, which read Shu-kō-an-shu or “Pearl-Bright-Cell-Master.”

From then on, Shuko devoted himself only to the arts of cooking special meals, eating them, infusing tea and of course drinking it. He also took to entertaining his friends with these special meals, and of course preparing tea. In time at such gatherings, he and his friends started to entertain themselves by composing and reciting Japanese verses. Anyone who was anyone competed for the honor of his friendship and thus, cha or tea, began to increase in popularity.

Shuko was the first in Japan to whom the title of Tea Master was ever given. He died and the ripe age of eighty-one on the fifteenth of May in 1503 and was buried at the Shinju-an of the temple of Diatoku-ji at Murasakino in Kyoto, where he had been a student. To say that he was sorely missed would be an understatement; for after his departure, it did not take long for his friends and associates to realize that the quality of his “tea meetings” did not stem from the utensils he used or the pictures and writings on the walls but instead came directly from him and that, could never be replaced.

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[i] Ikkyu Sōjun (1394-1481) was an eccentric, nonconformist Japanese Zen Buddhist priest and poet. He had a great impact on the infusion of Japanese art and literature with Zen attitudes and ideals. He also had a strong influence on the development of the formal Japanese tea ceremony.
[ii] Toga-no-ō was the first place that tea was grown in Kyoto, which was designated as real tea verses the other places where it was grown in Japan. Yosai brought tea seeds and the processing technique from China along with Renzai Zen in about 1192 A.D. He gave some seeds to his disciples who planted them at Toga no O, at his temple Kozan-ji. Thus, Toga no O is considered the starting place for tea, followed by Uji.)
[iii] Nō-ami (Nakao Shinnō) (1397 – 1494) was a poet, painter, art critic, and the first non-priest who painted in the suiboku (water-ink) style of the Chinese. He was also the grandfather of Sō-ami.
[iv] Sō-ami (1472 – 1525) was a true renaissance man of the Muromachi Period of Japanese history. He was a painter, art critic, pot, landscape gardener, and master of the tea ceremony, incense ceremony and flower arrangement, and a leading figure in the development of Japanese aesthetics.

Copyright 2009 by Hayato Tokugawa and Shisei-Do Publications. All rights reserved.

THOUGHTS FROM A TAKAYAMA ROOFTOP - A NEW CAPITALISM?

IS IT TIME FOR A NEW CAPITALISM?

I cannot help but wonder if the current global (and it truly is global) financial crisis is an opening for building a new form of capitalism that is based on sound values?

It would seem to me that capitalism, which was based on financial speculation, was in essence an immoral system that misused and distorted the logic of free enterprise and entrepreneurship. My own feeling is that capitalism needs to find a new moral values (based on something more than the maximum short-term profit) and that we must be willing to acknowledge a stronger role for government, particularly in a regulatory and “watchdog” capacity.

In the United States, many people including myself were surprised at how quickly politicians from both the Republican and the Democratic Party were willing to bail out banks and insurance companies when they began to go under. Very few of those in a position of power were willing to take the risk of letting the banks collapse due to their own mismanagement, misjudgment, and excesses of their management. One cannot really know what the consequences could have been. The choice to save the banks from the consequences of their own errors indicates a shift in values, away from the alleged wisdom of the market. There were so many who said not to worry, that the market was not the economy, but it would seem that such was not necessarily the case. The market was the American economy and they got it very wrong, particularly in matters of financial securities. They got it terribly wrong.

Will the downturn produce a deeper shift in the values of consumers? Some experts have seen the global financial crisis as an evolutionary necessity, in fact, desirable, specifically because it is producing such a change. The hope of those experts is that the trend will now be to put family ahead of work. Certainly this is something very much needed in the United States where for example, workers have fewer holidays than those in any other industrialized nation, and certainly Japan must also be considered, based on the number of hours the average Japanese worker must spend on the job each day, despite many more holidays. The French on the other hand, have already had shorter working days, shorter workweeks, and longer vacations in place for a very long time, and have been the major focus of criticism by American business management.

Americans especially, have a tendency to scoff at the French, yet France may indeed be a good model to follow. The French have for a very long time tended to be less inclined to go into debt. When they pay with “plastic”, they are inclined more to use debit cards, thus drawing on money they already have, rather than credit cards. We can now better appreciate the realities of not spending money we don’t have.

Excess is out of style, meaning that there is currently less luxury spending. There are cutbacks on the retail sale of luxury goods everywhere, even the large department stores of London, New York, and Tokyo. Cartier reports that it is facing its toughest market condones in 20 years. One cannot help but wonder, however, if this change marks a permanent trend in values or merely a temporary reduction forced on consumers by investment and income losses as well as continued economic uncertainty.

President Obama said in his inaugural address that, “The time has come to set aside childish things”. We must choose the noble idea that “all are equal, all are free, and all people deserve a chance to pursue their full measure of happiness.” He may be right. It is time for the world to restore some proper sense of what is truly important.

Do we, particularly in the United States and Japan, buy luxury items more because of the status they bring rather than because of their intrinsic value? I think so. Could the current crisis serve to help us appreciate that there are indeed more things that are more central to our happiness than our ability to spend money on Rolex, fashions and fine dining? As a Buddhist, I cannot help but wonder if we cannot take it one step further and become more aware and more active in seeing to the needs of those who live in real poverty and thus are far worse off than we will ever be.

I see a danger however in that the possibility for real change will be corrupted, as has happened to the environmental movement. “We’ve gone green” has become an advertising catch phrase with no real value behind it. Will greed utilize the crisis as another opportunity to make money? If you look and listen closely, you will see that there are already steps in that direction by big and small businesses alike.

It gives one pause to think.