DAILY PHOTO: Overgrown Fortification, Nagara Fort
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Ikkyū’s Poetry: The John Steven’s Wild Ways Selection / Translation
Wild Ways: Zen Poems of Ikkyu by IkkyuMy rating: 5 of 5 stars
This is the John Stevens selection and translation of poetry from Ikkyū’s Crazy Cloud Anthology. Ikkyū was what might be called a mad sage of the Rinzai sect of Zen Buddhism. He once showed up at a temple in his vagabond rags and was turned away, when he came back the next day in the ceremonial robes that revealed him as a preeminent monk and was subsequently treated like royalty, he took the robes off and told the abbot that it was apparently the robes that were honored and deserving of a meal. Ikkyū was known not only for his rejection of dogmatic and highfalutin approaches to Buddhism, but also for his love of sex, brothels, meat eating, and poetry. Much of the poetry touches on those two subjects (disdain for dogma and pretension and love of pleasure,) though there are also poems that explore nature and the kind of imagery one might be more likely to expect in Japanese poetry.
Ikkyū mostly wrote in quatrains, using a Chinese style of verse. Though Ikkyū was no more dogmatic about following poetic protocols than he was following monastic precepts, and often went with the flow.
I read the Stephen Berg translation, Crow with No Mouth several years ago. I would put this one on par with that one. There are actually several translated selections from the Crazy Cloud Anthology poems that are available. If you are interested in Ikkyū’s poetry, this is as good a place to start as any. It should be noted that while some of the poetry is around sexuality, it’s not particularly graphic but more suggestive.
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Orwell’s Politics and the English Language
Politics and the English Language by George OrwellMy rating: 5 of 5 stars
Available online at The Orwell Foundation
In this essay, Orwell decries a scourge of weak writing in the English language, writing marked by cliched phrases, imprecise descriptors, meaningless words, and pretension. In short, he tells us that writing is becoming simultaneously more verbose and less meaningful.
While the essay isn’t as fun to read as George Carlin’s rants on the same subject, it’s a clear and well-organized discussion of this flaw. Orwell presents the problem, offering examples of random unreadable passages and discussion of where each goes awry. He also contrasts a clear and concise Biblical passage with how its message would sound translated into this corrupt modern form of the language. (That’s the most comedic portion of the essay.) Next, Orwell offers writers simple questions they might apply to making their writing less bloated and more impactful. The key insight of the essay is that thought corrupts language, but language also corrupts thought.
The essay is almost eighty years old, but the problem persists — particularly among politicians, a class of people who love to both sound impressive but without saying anything definitive, anything that might pin them down. That said, since Orwell we’ve developed new linguistic afflictions unique to the internet age, and the essay could probably use updating. Still, it’s an excellent place to start one’s reflection on what’s going wrong in the English language.
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Grass Waves [Haiku]
when calmness hushes the Spring winds, the grass still waves off the departed.
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DAILY PHOTO: Scenes from Tallinn’s Old Town
Scarecrow [Free Verse]
Scarecrow, n. - that which exists
solely to evoke fear.
There are so many scarecrows:
global - the end of the world
as we know it.
societal - the end of the tribe
as we know it.
individual - scarecrows of the soul.
Scarecrows lead us into the worst
versions of ourselves:
The one who's stressed, and mean
because of it.
The one who imagines conspiracy
around every corner.
The one who sees threat in every
change & in every difference.
The one who wants an orderly world
of people just like themselves -
familiar, cozy, and lacking surprises.
Scarecrows even march us off to war,
and war should be the scariest state
imaginable --
death doled out on a random basis.
War should be the scariest, but terrible certainties
spur less fear than any old uncertainty.
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Colorful [Haiku]
DAILY PHOTO: Scenes from Kodachadri
Of Samurai & Cats: Issai Chozan’s Neko no Myōjutsu
Cat & Lantern (1877) by Kiyochika Kobayashi
BACKGROUND: Issai Chozan’s Neko no Myōjutsu (“Eerie skills of the Cat”) was published in the book Inaka Sōji in 1727. It’s an example of dangibon, a light-hearted form of instructional short story, a form for which Issai Chozan is said to have been one of the originators. On the surface a story of rat-catching cats, in reality it’s a lesson in strategy and philosophy of combat.
SYNOPSIS: I’ll include citations and links below, so you can read the story in its entirety, should you choose to do so. But for now, a brief synopsis: A samurai, Shoken, has a rat in his house, and it’s driving him crazy. Shoken’s housecat is terrorized by the rat. The samurai brings in the best rat-catching cats from the neighborhood, and each is soundly defeated by the rat. Shoken decides to take matters into his own hands, chasing after the rat with a wooden sword (bokken,) but the rat evades each attempted strike and, ultimately, bites the samurai on the face. Finally, Shoken brings in a legendary elder cat from across the city, a cat who doesn’t look like much, but who effortlessly evicts the rat from Shoken’s house. The balance of the story is a conversation between the successful old cat and three of the skillful younger cats who’d failed to catch the rat (as well as with Shoken.) Each of the three explains its approach to achieving victory, and in turn the master cat explains the limitations of each one’s approach. The old master goes on to explain how when he was younger, he’d met a tomcat who slept all day, and yet no rat would come within miles of it. He asked how the tomcat achieved this, but the tomcat was unable to explain it.
THE LESSON: The first cat, a young black cat, explained that it was a master of technique. The black cat was agile and strong in movement of all kinds and practiced diligently to streamline and perfect all of its techniques. The old cat pointed out that focus on technique still left the black cat with too active a mind, thinking too much about how it would defeat its opponent. The master went on to say that there is value in technique, but it can’t be allowed to be the extent of one’s abilities. He emphasized that one’s clever actions must be in accord with the Way.
The second cat, a tabby, proudly proclaimed that all of its effort went into building its energy or spirit (ki, also called chi,) and that it could defeat most rats with a gaze (though not the one in question.) The old master explained that spirit is a fine thing but being too conscious of it hurt the second cat’s ability. The master went on to say that one can never be sure that the opponent won’t have more spirit than one, and so complete reliance on ki can lead one to a defeat.
The third cat, a gray one, said that its philosophy relied on yielding and never forcing a fight. The old master explained that this was a misunderstanding of the principle of harmony, and that this kind of yielding was a man-made contrivance that was not in accord with nature and often led to muddiness of the mind. While the old cat goes on to say that none of these elements (technique, ki energy, or yielding) is without value, it’s clear as he continues that the answer isn’t as simple as being a combination of them, but rather requires a completely new way of being, of experiencing and perceiving the world.
To Shoken, the old cat explained the importance of not thinking of swordsmanship as a means to defeat an enemy but, rather, a means of understanding life and death. The old cat went on to discuss mushin (i.e. “no mind,”) a serene state of mind that allows one to be flexible to whatever comes along. The old cat emphasized the importance of eliminating distinctions of object and subject through a process of self-realization and explained that the process of seeing into one’s being one can trigger satori (sudden enlightenment.)
CITATIONS:
Matheson Trust for Comparative Religion translation, available online at: https://terebess.hu/zen/neko.pdf
Ozawa, Hiroshi. 2005. The Cat’s Eerie Skill. Essence of Training in Japanese Culture: Technique Acquirement and Secret of Kendo. Online at: https://tenproxy.typepad.jp/recent_engagement/files/essence_of_training_in_japanese_culturee.pdf
Suzuki, D.T. 1959. The Swordsman and the Cat. Zen and Japanese Culture. New York: Pantheon Books. pp. 428-435
Wilson, William Scott. 2006. The Mysterious Technique of the Cat. The Demon’s Sermon on the Martial Arts. Tokyo: Kodansha International
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PROMPT: Direction
What gives you direction in life?
I’m a compass guy, but – like everyone else – increasingly use Google Maps.
