Thursday, March 12, 2009

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).

Thursday, March 5, 2009

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.


_______________________________________________________________



[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.

Tuesday, March 3, 2009

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.

Saturday, December 27, 2008

THE SEA OFF SATTA by HIroshige

THE SEA OFF SATTO (1858)

by

Hiroshige



Hiroshige's version of "The Wave" dated 1858, part of the 36 Views of Mt. Fuji series.

SAMURAI FIGHT

SAMURAI FIGHT (c. 1890)

(Artist Unidentified)



A riot - bands of samurai fighting in a snowy street in Edo as innocent citizens flee to safety.

Tuesday, December 9, 2008

A Change Of Season, A Change of Hours



A Change of Season, A Change of Hours



Winter, if you live deep underground and hadn’t noticed, is rapidly approaching. The splendid colors of autumn are gone, the trees now naked against the gray sky, casting long, thin shadows on the streets and houses below. Oh there are a few stalwarts on my street who have managed to hang onto their yellow leaves, but even their golden canopies are growing thin.

The sun travels daily on an ever lowering and shortening arc, although as I go about my daily errands, I tend to be unaware of its presence. The sun is more often hidden behind a thick gray blanket of clouds and fog adding an extra note of darkness to what I generally consider an already bleak time of year.

Darkness. In the winter it comes early and leaves late, though more often than not on a foggy day, it never entirely leaves at all. Even today, darkness comes earlier than yesterday and departs later. This morning the sun officially rises at 7:13 am and dips below the horizon at 4.44 pm – later than yesterday and earlier than tomorrow. December 21 at 7:04 am, even before it comes up that day, the sun will have reached its lowest arc and then begin its too slow climb higher and higher into the sky – the longest night and the shortest day.

The beginning of winter. Some people see it as a “bright” time of opportunity, as a time of light and warmth! Ice skating, snowmobile riding, skiing, Christmas decorations and lights making the “season bright”. I suppose these are the people who always tend to see the proverbial glass as being half-full. I tend to see it as almost totally empty. It’s dark, it’s cold, it’s going to get colder, and I have to dress up like Eskimo to go outside! As the “Kitty Mafia” would say (if they could talk), “Fogedaboudit!”

Ah yes, the “Kitty Mafia”: Max our menopausal senior kitty, and her evil henchman “Mr. Saito”, named for a courageous member of the Shinsengumi of Kyoto at the end of the Tokugawa Shogunate and later a police officer in Meiji Tokyo. I think sometimes that perhaps “Igor” or “Quasimodo” might have been a more appropriate name. And then there is Sumie, the mafia “gun-moll”, at once hardboiled and yet seductive in getting her own way from my hapless wife. But I digress. Winter to the “Kitty Mafia” is just a minor inconvenience. It means they get to spend more time in the house; but then, there is plenty to do there so “it’s all good”. The fact that they are inside more than out, simply means to them that the proprietors of the “inn” simply must adjust to their presence.

More food, of course, must be on hand and readily available upon demand. In fact, “It’s best if you keep the ‘Meow Mix’ bowl topped off at all times, but don’t let the stuff at the bottom become stale.” Cans of cat food must be stockpiled in a wide variety of flavors and then opened and submitted for approval before serving. Cat’s boxes must be maintained to the utmost standards of cleanliness on a daily basis; in fact, it would be preferred if undesirable material was removed immediately after each use. Saito, as a point of fact, will break into a short operatic aria just after use, to signify his completed task and the beginning of the tasks for the “clean-up crew”.

Winter also means that additional cat toys must be acquired so that those members of the “mafia” who desire to play may have a wide variety of amusements to choose from. Heaters must be turned up with clear access for sitting, meditating, or sleeping at each cat’s whim, and in sufficient numbers so that no one is forced to share with their fellow cats – cat’s do not like to share.

Any forced allotment of anything, be it food, toys, or sleeping space runs counter to cat culture. Sleeping space seems to be a “biggie” at our house, more specifically, futon space. Max must have the bottom of the futon to herself: left side, right side, or between the legs. The lower part of the futon is hers and may not be trespassed upon by her underlings. Saito likes the head of the futon where he can watch the human occupants sleep, knead their faces in his own sleepy ecstasy, or more to the point, watch for any sign that REM sleep has started so that he may awaken the sleeper in order to have their undivided attention. As for Sumie, sleep is always best on top of a warm, breathing human body and the liberal use of claws ensures that she stays in place despite her “bed” tossing and turning.

Ah, to sleep, perchance to dream! There is the rub! Winter and the “Kitty Mafia” mean a change in hours for their human employees (yes, that is really all we are you know, underpaid and overworked). As you may know, when I am not seeking out “evil doers” or battling against crime in our universities during the winter, I work a lot at home. To work at home, more or less keeping your own hours, and thus avoiding the daily trek to the office has become quite popular in the last few years. I think really it started out to be a great thing: being able to drink coffee anytime at your desk, take a snack break, work in your jimmies – great stuff. One could, in theory, sleep late, do their work, and probably have playtime left over each day or at the least a low-stress, casual environment in which to work. Not so with the “Kitty Mafia” in winter. My hours have changed, now dictated by “Max & Company”. 3:30 am has been determined to be the optimal time for me to awake, prepare breakfast, clean kitty toilet facilities, and provide either entertainment for mafia members or to be a temporary playmate – more often than not the target of “play” rather than a “mate”.

The early hours of the morning are also the time when I must open the blinds so that Max can peer out into the night and see all the things that go “bump” in the night and are otherwise invisible to us humans. She has no concept of how much cold comes through an uncovered window. 3:30 AM is also the best time for Sumie to practice for her next action movie role by climbing up on furniture and jumping across the room from great heights. It is also the best time for Saito to practice his interpretations of “Pavarotti’s Greatest Hits.”

In the early morning hours, as I sit and drink my coffee and try to read the news, I am meowed at, poked, prodded, climbed over, and bitten on ankles and feet, “Excuse us, but you really do need to pay attention to us. News and coffee can wait”. Of course there is method to this madness. No more working to the sounds of birds chirping or to the smell of fresh mowed grass carried on a warm summer breeze. The dark, cold silence of early morning is now the prefect time for me to work. (Actually this is true but I’ll never admit it to them). Naptime is permitted in late morning, after a sufficient amount of work has been completed and any outside errands, such as the purchase of more cans of food or litter. Early afternoon, beginning about 1 PM is the time to become active once again, allowing for the preparation of lunch, the completion of chores and work, and the preparation and serving of dinner. Following dinner it’s bedtime. Was it Ben Franklin who said “Early to bed, early to rise, makes a man healthy, wealthy and wise?” Well, I feel neither healthier nor wiser, and certainly not wealthier. Obviously he did not live with cats! I feel more as if I have been dragged unwillingly over to the “dark side”.

Those persons who see the “half-full glass” are sure to say that the days will quite soon start to grow longer and thus the days warmer. I on the other hand, from the bottom of my now empty glass, see clouds, rain, snow, a lack of any worthwhile sleep, and typing away on some essay or work of Japanese scholarship, in the bitter cold, dark, damp, early hours of the morning: just as I’m doing now. Fogedaboudit!


Copyright 2008 by Hayato Tokugawa

Wednesday, December 3, 2008

JAPANESE AESTHETICS: Plants in Japanese Visual Arts




JAPANESE AESTHETICS: Plants in Japanese Visual Arts

(Geijutsu to Shokubutsu)



The illustrative arts of Japan, indeed, many other art forms, have reflected the artist’s sensitivity to nature and lean toward compact, simple, spare, graceful and elegant images. Traditional Japanese representations of landscapes do not, for example, exhibit the wide range of colors and detail that one might find in Western oil paintings. Even in sculpture, works are generally delicate and small in scale.

Plants, flowers, and birds (or their patterns) are commonly reproduced in lifelike colors on fabrics, lacquer ware and ceramics. This love for the forms of nature and an passion to express them in an “ideal” fashion have been key motivations in the development of traditional Japanese arts, for example: ikebana, (flower arrangement), Chanoyu (tea ceremony), tray landscapes (bonkei), bonsai, and landscape gardening. Through these art forms the Japanese have tried to integrate the beauty of nature into their daily lives as well as their personal religions and spiritual values.