Japanese Manhole Covers (マンホールの蓋): Art Beneath Your Feet

The Japanese are talented for elevating the mundane into a thing of beauty, an exquisite example of this is the humble manhole cover. Originally designed to make taxpayers more amenable to paying for costly drainage projects, Japan’s decorated manhole covers have become a source of local pride, highlighting regional attractions, wildlife, festivals, historic events, and even folklore.

19,000 different cover designs are in use in Japan, according to an estimate by the Japanese Society of Manhole Covers.

Handmade —> The manhole covers are cast in local foundries. Colored resin is poured by hand into the mold.

Drainspotting —> Dedicated “manholers” travel across the country, posting their favorites on social media.

Chigusa and the Art of Tea

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Written originally in 2014:

Yesterday (Sunday) I decided to jump on the metro and head into Washington DC and go to a museum.  It is one of my favorite activities when I have the time after all.  I am so lucky to be living in an area with so many high-caliber museums and even luckier that the vast majority of them are free.  Having just moved to the area it is definitely something I am not used to and have been taking advantage of whenever I’ve had the opportunity.  I glanced on the internet to check what temporary exhibitions were going on and my choice was simple as I settled upon the Freer / Sackler Museums of Asian art.  After my morning coffee, a short walk, forty-five minutes of Zazen and a blueberry-banana smoothie I was ready to go.

I grabbed my copy of The Three Pillars of Zen that I have been re-reading and headed to the metro.  I was rather excited to get to the museums as there were several exhibits that were ending today.  Sorry folks if you are interested in them you won’t be able to see them.  Among those exhibitions was one “Chigusa and the Art of Tea,” I was particularly interested in.  If you are wondering what Chigusa is then join the club because I had no clue.  Turned out it was, “a utilitarian piece, a large stoneware jar made in southern China in the 13th or 14th century and exported to Japan for use as a commercial container” (Smithsonian Institution).

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My interest was piqued for sure and I grabbed my seat on the metro and heading into town.   I have for a long time had an interest in asia and their affinity and significance they hold in tea with the Japanese Tea Ceremony in particular.  This exhibit would have Japanese, Chinese and Korean tea artifacts as well as Chigusa of course.

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I wouldn’t say the exhibition disappointed, but it was a lot smaller than I expected.  I learned some interesting and valuable information such as “This mill for grinding tea leaves into fine powder is made of black granite from the Kamo River, which flows through Kyoto. The leaves are added from the opening in the top, and the powder emerges from between the stones, accumulating in the trough. It takes about an hour to grind enough tea for a bowl of “thick tea,” which is shared by all the guests, typically two or three people” (Smithsonian Institution).

Truth be known I don’t usually get all that excited about pottery or ceramics.  I appreciate them and their historical significance, but usually my interest begins to mane after about half an hour.  I spent a good hour examining the artifacts in this collection as other people at the museum came and went.  I found the a tea caddy named Ueda Bunrin especially beautiful.

Chigusa

 

Birds and Flowers of the Four Seasons: Autumn and Winter

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Birds and Flowers of the Four Seasons: Autumn and Winter 
late 15th-early 16th century

Sesshu Toyo , (Japanese, 1420-1506)
Muromachi period

Ink, and color on paper
H: 178.3 W: 375.7 cm
Japan

After a period of travel and study in China in from 1467 to 1469, the Zen Buddhist monk and painter Sesshu returned to Japan. Recognized during his stay in China as a gifted artist, Sesshu directed his experience and skills toward creating a distinctive new Japanese interpretation of Chinese artistic traditions. In the pair of screens, he follows the Japanese convention of creating a landscape with a seasonal progression from spring at the far right to winter at the far left. The focus on birds and flowers, however, derives from a traditional subject of Chinese painting.

Sesshu’s painting style also reflects Chinese sources in its emphasis on three-dimensional form and observation of the natural world. His interest in dramatic compositions emphasizing spatial depth can be seen in the large, gnarled branch in the foreground of the screen at left, which disappears into water and reemerges to frame a view of the distant, snow-covered mountains. Precise control of ink tones and brush technique, which Sesshu learned from his study of Chinese painting, enhance the expressive quality of this image.

Source: Smithsonian Institution – Freer Museum of Asian Art Collection

Dokkōdō

Dokkōdō

Miyamoto Musashi, Japan’s greatest samurai’s 21 Rules to Live by:

1. Accept everything just the way it is.
2. Do not seek pleasure for its own sake.
3. Do not, under any circumstances, depend on a partial feeling.
4. Think lightly of yourself and deeply of the world.
5. Be detached from desire your whole life long.
6. Do not regret what you have done.
7. Never be jealous.
8. Never let yourself be saddened by a separation.
9. Resentment and complaint are appropriate neither for oneself nor others.
10. Do not let yourself be guided by the feeling of lust or love.
11. In all things have no preferences.
12. Be indifferent to where you live.
13. Do not pursue the taste of good food.
14. Do not hold on to possessions you no longer need.
15. Do not act following customary beliefs.
16. Do not collect weapons or practice with weapons beyond what is useful.
17. Do not fear death.
18. Do not seek to possess either goods or fiefs for your old age.
19. Respect Buddha and the gods without counting on their help.
20. You may abandon your own body but you must preserve your honour.
21. Never stray from the Way.
~ Miyamoto Musashi

Kibune, Japan & the Kifune Shrine

Kibune (貴船), Japan

Kibune is renowned for the beautiful Shinto shrine found on its main street. You’ll have to climb a lot of steps (84 to be exact) to enjoy Kifune Shrine (貴船神社), but it’s just the price to pay to pray to the Shinto deity of water, revered in this place.

According to legend, a goddess traveled in a boat from Osaka all the way up the river into the mountains north of Kyoto, and Kifune Shrine was built at the site where her boat journey had come to an end.

#Kibune #貴船 #KifuneShrine #Shinto

Japan’s Most Sacred Shinto Shrines


Ise Jingu —> Japan’s most sacred Shinto shrine, in the seaside town of Ise (Mie Prefecture), is split into two compounds: the outer Geku and the more significant inner Naiku. Legend has it that a mirror representing the Sun Goddess Amaterasu, the ultimate ancestress of Japan’s current imperial family, rests in the Naiku.

Izumo Taisha —> Second in importance to Ise Jingu is Izumo Taisha in Izumo (Shimane Prefecture). It is dedicated to the God of Happy Marriage, Okuninushi-no-mikoto, which makes it popular with couples. It is also the location for the annual November gathering of the millions of kami from all over Japan, who are believed to meet to discuss the year’s events.

Atsuta Jingu —> Established around 1,900 years ago, Atsuta Jingu in Nagoya (Aichi Prefecture) was founded to house a legendary sword that is one of Japan’s Three Sacred Treasures

Meiji Jingu —> Tokyo’s premier Shinto shrine is a memorial to Emperor Meiji and his empress Shoken. Built in 1920, it is a grand, austere affair surrounded by 120,000 trees of 365 different species. The 40-ft- (12-m-) tall torii is the largest in Japan.

Itsukushima Jinja —> On Miyajima Island (Hiroshima Prefecture), Itsukushima Jinja is one of Japan’s most recognizable shrines. Its low-slung halls, which rest on pierlike bases, and its striking vermilion torii rising out of the bay make it appear as if the shrine is floating on water.

Tosho-gu —> Breaking the austere mold of Shinto architecture is Tosho-gu in Nikko (Tochigi Prefecture), final resting place of the 17th-century shogun Ieyasu Tokugawa. Elaborately decorated with carving, gilting, and lacquering, its standout feature is the glittering Yomei-mon (Sun Blaze Gate).

Idea of Kami (神) in Shintō

Idea of Kami (神) in Shintō:

The word “Kami“ consists of the Kanji-Character 神 which actually means “spirit“ but is often falsely translated as “Gods“. Western translators thought of Kami as omnipotent beings who know everything and can do everything, but this idea is not found in Shintō. The Kami are more like nature spirits, they do not know everything nor are all powerful. They can make mistakes. But they can also help. This is a belief that is very similar to that of animism in general.

The ideal of Shintō is to live in harmony with nature.

#Shintō #神 #JapaneseCulture

Zen Glossary

Bodhisattva – An awakened or enlightened being who renounces the experience of nirvana in order to remain with unenlightened beings and work for the liberation of all.

Ch’an – The Chinese word for zen.

Densho – The large bell used to announce services and lectures.

Dharma – The dharma is thought of variously as the Way, the Path, Cosmic Law and Universal Truth. The dharma is often thought of as the teachings of the Buddha, and this is a legitimate view, but it’s important to note that the Buddha didn’t create the dharma; it was always there.

Dojo – Literally: the room or hall (do-) of the way (-jo). Dojo is often used interchangeably with zendo, however, the ‘way’ referred to by ‘dojo’ does not necessarily have to be zen.

Dokusan – A private interview between a student and a zen teacher or master.

Eightfold Path – The Eightfold path was given by the Buddha as part of the Four Noble Truths and as such, as the main way out of suffering.

right understanding
right thought
right speech
right action
right livelihood
right effort
right mindfulness
right meditation

Four Noble Truths – The Buddha’s motivation for leaving his home and taking up a spiritual life was to understand duhkha (suffering) and find a solution to suffering. The Four Noble Truths are the answer that came to the Buddha as part of his enlightenment.

All life is suffering.
The cause of suffering is desire.
Suffering can be ended.
The way to end suffering is the Noble Eightfold Path.

Gassho – A mudra or bow with palms together, it signifies gratitude.

Gatha – A short sutra.

Jukai – Taking the precepts, taking refuge in the precepts or taking up the way of the bodhisattva

Karma – The Buddhist doctrine of cause and effect. The effect of an action taken today (or thought or word spoken, etc.) might not occur today. The effect, whether good or bad, may come to pass many years from now or even in a subsequent lifetime.

Kensho – An enlightenment or awakening experience.

Kinhin – Walking meditation.

Koan – Originally: a public record. A zen paradox, question or episode from the past that defies logical explanation. Koans are sometimes thought of as zen riddles, but this is not entirely accurate since most riddles are intended to be solved through reason.

Kyosaku – Wake-up stick or encouragement stick. Used during long periods of zazen (mainly during sesshin) to strike practitioners on the back or on the part of the shoulders close to the neck.

Mahayana – Literally: “Great Vehicle”. One of the three main branches of Buddhism.

Mindfulness – Awareness; remembering that all things are interrelated; living in the present moment.

Mokugyo – The red lacquered drum used as a “heartbeat” for chants.

Mondo – A short zen dialogue between master and student, usually from the past. The student asks a question that is troubling him or her, and the master responds not with theory or logic, but instead in a way that encourages the student to reach a deeper level of perception.

Mudra – A position of the body which is symbolic of a certain attitude or activity, such as teaching or protecting. Although mudra technically refers to the whole body and the body does not have to be that of the Buddha, in common usage this term most often refers to the hand positions chosen for statues of the Buddha.

Nirvana – Literally: cessation or extinction. Although nirvana is the ultimate goal of many Buddhists it should never be confused with the Western notion of heaven. Instead, nirvana simply means an end to samsara. In the Mahayana tradition, the bodhisattva eschews nirvana until all sentient beings are saved.

Oryoki – This has come to mean a certain kind of formal, ritualized eating, but the word oryoki actually refers to the specific collection of napkins, utensils and especially bowls used for this style of eating.

Raihai – Also known as deep bows or prostrations.

Rinzai – One of the two main schools of zen still active in Japan,

Rohatsu – The day set aside to commemorate the enlightenment of the Buddha, which traditionally is celebrated on the eighth of December.

Roshi – Venerable master of zen.

Samsara – In Buddhist thought this is the continuing cycle of birth, death and rebirth. All beings are trapped in this unpleasant cycle until they reach enlightenment.

Samu – Work Practice.

Sangha – Zen family, community or group practicing together.

Satori – A very deep state of meditation in which notions of duality, self and indeed all concepts drop away.

Sensei – A recognized teacher of zen.

Sesshin – Most easily translated as a meditation retreat.

Shikantaza – “Just sitting.” An intense form of zazen where no mental aids such as counting the breath are used.

Soto – One of the two main schools of zen in Japan.

Shuso – The head student for a practice period.

Soji – A brief period of mindful work

Sutra – A Buddhist canon written in prose form.

Vesak – The celebration of the Buddha’s birth, which traditionally is set in May on the day of the full moon.

Zabuton – A rectangular, flat cushion used for zazen, usually found underneath the zafu.

Zazen – Seated still meditation, usually on a cushion on the floor. Unlike meditation done in some other spiritual traditions, zazen usually does not involve concentrating one’s mind on a subject, nor is the aim to blank out one’s mind completely.

Zafu – A round cushion used for zazen.

Zendo – Meditation hall.

Zen Journal

3/25/19

BEGINNER’S MIND.  In the beginner’s mind there are many possibilities, but in the expert’s there are few.”

“People say that practicing Zen is difficult, but there is a misunderstanding as to why. It is not difficult because it is hard to sit in the cross-legged position, or to attain enlightenment. It is difficult because it is hard to keep our mind pure and our practice pure in its fundamental sense. The Zen school developed in many ways after it was established in China, but at the same time, it became more and more impure. But I do not want to talk about Chinese Zen or the history of Zen. I am interested in helping you keep your practice from becoming impure.”

~ Shunryu Suzuki, from “Zen Mind, Beginner’s Mind.” 1970.

3/26/19

Most people are afraid of suffering. But suffering is a kind of mud to help the lotus flower of happiness grow.
There can be no lotus flower without the mud.”

When we suffer, we tend to think that suffering is all there is at that moment, and happiness belongs to some other time or place. People often ask, “Why do I have to suffer?” Thinking we should be able to have a life without any suffering is as deluded as thinking we should be able to have a left side without a right side. The same is true of thinking we have a life in which no happiness whatsoever is to be found. If the left says, “Right, you have to go away. I don’t want you. I only want the left”—that’s nonsense, because then the left would have to stop existing as well. If there’s no right, then there’s no left. Where there is no suffering, there can be no happiness either, and vice versa.”

~ Thích Nhất Hạnh, from “No Mud, No Lotus.” 2014.

3/27/19

A teacher visited during this time, and I remember her saying to me, “When you have made good friends with yourself, your situation will be more friendly too.”

”I had learned this lesson before, and I knew that it was the only way to go. I used to have a sign pinned up on my wall that read: “Only to the extent that we expose ourselves over and over to annihilation can that which is indestructible be found in us.” Somehow, even before I heard the Buddhist teachings, I knew that this was the spirit of true awakening. It was all about letting go of everything.”

~ Pema Chödrön, from “When Things Fall Apart.” 1997.

3/30/19

WE ARE IN a unique period of human history. For the first time, the major threats to our existence are not the natural disasters that were the biggest fears for our predecessors a thousand years ago, but human-created dangers.”

“This places us at a critical time in evolution, a time that could decide the fate of both the human race and the planet we all share. The most compelling paradox we are encountering is that, on the one hand, we possess a degree of knowledge and technological capability hardly dreamed of only decades ago. We understand complex data about the furthest reaches of space and the most subtle workings of minute fragments of atoms. On the other hand, millions of us starve. Our enviroment is polluted. The earth’s natural resources are being plundered at an alarming rate, and the spectre of global ecological catastrophe raises the possibility of the extinction of our species and all life. In spite of our understanding so much about the universe and its functioning, we’ve barely begun to scratch the surface of understanding who we are, what our life is, and what our relationship is with the “ten thousand things” that comprise phenomenal existence.”

~ John Daido Loori, Roshi. “Teachings of the Earth: Zen and the Environment.” 1999.

3/31/19

Often, when we say, “I love you” we focus mostly on the idea of the “I” who is doing the loving and less on the quality of the love that’s being offered.”

“This is because we are caught by the idea of self. We think we have a self. But there is no such thing as an individual separate self. A flower is made only of non-flower elements, such as chlorophyll, sunlight, and water. If we were to remove all the non-flower elements from the flower, there would be no flower left. A flower cannot be by herself alone. A flower can only inter-be with all of us… Humans are like this too. We can’t exist by ourselves alone. We can only inter-be. I am made only of non-me elements, such as the Earth, the sun, parents, and ancestors. In a relationship, if you can see the nature of interbeing between you and the other person, you can see that his suffering is your own suffering, and your happiness is his own happiness. With this way of seeing, you speak and act differently. This in itself can relieve so much suffering.”

~ Thích Nhất Hạnh

4/13/19

YOUR BREATHING ROOM is a sacred place. You don’t need any furniture, maybe just a cushion or two, and perhaps an altar or a table with fresh flowers. If you want, you can have a bell to help you with the practice of stopping and mindful breathing.

Think about the setup of this room or corner carefully. How much we enjoy being in a certain place very much depends on the energy that is generated within it. A room can be well decorated but feel cold and unfriendly; another can lack color and furniture but can feel simple, spacious, and comfortable. If you live with other people, you should design and decorate this space together, perhaps with flowers, pebbles, or photographs. Don’t put a lot in this area. The most important elements are a place to sit and a feeling of peace.”

~ Thích Nhất Hạnh, from “A Beginner’s Guide to Meditation”

4/14/19

Prayer of the Bodhisattva

“As long as space endures,
As long as sentient beings remain,
Until then, may I too remain
and dispel the miseries of the world.”

~ Shantideva, “Bodhicaryavatara” (Way of the Bodhisattva), 8th Century

4/15/19

We can observe emptiness and interbeing everywhere in our daily life. If we look at a child, it’s easy to see the child’s mother and father, grandmother and grandfather, in her. The way she looks, the way she acts, the things she says. Even her skills and talents are the same as her parents’. If at times we cannot understand why the child is acting a certain way, it is helpful to remember that she is not a separate self-entity. She is a continuation. Her parents and ancestors are inside her. When she walks and talks, they walk and talk as well. Looking into the child, we can be in touch with her parents and ancestors, but equally, looking into the parent, we can see the child. We do not exist independently. We inter-are. Everything relies on everything else in the cosmos in order to manifest—whether a star, a cloud, a flower, a tree, or you and me.”

~ Thích Nhất Hạnh, from “The Art of Living.” 2017

4/16/19

Creativity is our birthright. It is an integral part of being human, as basic as walking, talking, and thinking. 

Throughout our evolution as a species, it has sparked innovations in science, beauty in the arts, and revelation in religion. Every human life contains its seeds and is constantly manifesting it, whether we’re building a sand castle, preparing Sunday dinner, painting a canvas, walking through the woods, or programming a computer.

The creative process, like a spiritual journey, is intuitive, nonlinear, and experiential. It points us toward our essential nature, which is a reflection of the boundless creativity of the universe.”

~ John Daido Loori, from “The Zen of Creativity.” 2004

Zen Humor: Vow of Silence

Remember that story about the fellow who wanted to become a Zen Buddhist monk. So he flew to Japan and he had an interview with the head Roshi. And the Roshi gave him instructions and accepted him and he said, “By the way, there is one thing I forgot to tell you. We have a vow of silence here. You can only speak three words every ten years.” So he said, “Okay” and he went to his quarters.

Ten years passed. And he had an interview with the Roshi. And the Roshi said, “Do you have anything to say?” And he said, “The food sucks!” And he went back to his quarters.

Ten more years passed. He had an interview with the Roshi. The Roshi said, “Do you have anything to say?” And he said, “The bed’s hard!” And he went back to his quarters.

Ten more years passed. He had an interview with the Roshi and the Roshi said, “Have you got anything to say?” He said, “Yes I quit!” And the Roshi said, “I can’t blame you, you’ve been bitching ever since you got here.”