TEA AND MINDFULNESS

Whilst in Japan recently I was fortunate enough to be present at a Japanese tea ceremony (chanoyu, sado or simply ocha in Japanese).

Tea was originally brought to Japan in the 9th century by the Buddhist monk Eichū (743-816) who had returned to Japan from China.

The Japanese Tea Ceremony (also known as ‘the Way of Tea’) has its spiritual roots, at least in part, in Zen Buddhism as well as in Daoism, and especially in the Daoist influences upon Zen. The ceremony is a traditional and very beautiful Japanese choreographic ritual – one which is cultural, artistic (for the whole ceremony is viewed as a work of art) and spiritual – in which tea is prepared and served with careful attention to all details. It is a good example of what has been called ‘mindfulness through ritual’.

A lot of preparation goes into a Japanese tea ceremony. The host of the tea ceremony must give due consideration to all aspects of the ceremony including such matters as flower arranging, the kind of clothing (namely, kimono) to wear, appropriate art, special calligraphy [see below], and food. Traditionally, one to three (but sometimes more) guests are invited. The guests arrive and enter a special place for the tea ceremony.

Here are some photos of the tea house in which the ceremony which I attended was held.

The tea house is situated in a beautiful Japanese-style public garden, which, in its highly ordered and formal fashion, itself has its roots in Zen.

The sole purpose of a tea house, which is specially designed and designated ('consecrated', in a Western sense), is to serve as a retreat for the making and drinking of the tea and the associated food. The tea house is and becomes a sanctuary from the worries, hassles and vexations of the outer world. It is a special place where one can consecrate oneself to what has been called the 'undisturbed adoration of the beautiful'.

Both the exterior and interior of the tea house, as well as the path leading to the tea house, are important in helping to set the desired mood – one of order, balance (most notably between the yin of the water and the yang of the fire used to warm it [cf Daoism]), harmony, simplicity, freedom from vulgarity, tranquility and equanimity.

I mentioned above that the Japanese tea ceremony has spiritual roots in Daoism and Zen. (Ikkyu, who revitalized Zen in the 15th century, apparently had a profound influence on the ceremony.) Now, according to Zen the whole universe cen be experienced in the drinking of a single bowl of tea. The experience of making and drinking tea - like everything else for that matter - comes from giving oneself over totally to the here and now and fully participating in the activity with a heart free from selfish thoughts and desires.

As regards the actual conduct of the tea ceremony, the guests are ordinarily welcomed only with a bow. No words are spoken. After the guests are seated, the host makes the beverage. Powdered green tea (matcha), which was introduced into Japan by Eisai, another Buddhist monk returning from China, in the 12th century, and which sprouts from the same plant as black tea but is unfermented and ground, is placed in a tea bowl, hot water is added, and a bamboo whisk is used to stir the mixture into a frothy brew.

Thin tea is served to each guest in an individual ceramic bowl, while one bowl of thick tea is shared among several guests. A sweet dessert is served as well and is consumed more-or-less contemporaneously with the drinking of the tea (which, itself, can be a bit bitter).

The bowl is passed to the most important guest, who bows to the host upon receiving the tea, takes the bowl with their right hand, places the bowl in the palm of their left hand, looks at the bowl, holds and turns the bowl in the 'prescribed' manner (ordinarily thrice clockwise [cf the triple gem?, the three marks of existence?], but not uncommonly just once [i.e. 180 degrees] clockwise), and raises it up, being careful to observe the foot as well as the interior shape. This act is performed to pay homage to both the object and its maker. The guest drinks some tea and then wipes the rim of the bowl, turns the bowl counter-clockwise, and passes the bowl to the next guest (or, if there be no next guest, returns it to the host).

When all the guests have tasted the tea, the bowl is returned to the host who rinses it, and cleans the tea scoop and tea container. The host offers the cleaned tea scoop and tea container to the guests for examination. Afterwards, the group engages in conversation about the objects used in the tea ceremony and the presentation that took place.

The Japanese tea ceremony is a 'transformative practice' characterised by such qualities as humility, simplicity, restraint, purity, harmony ... and naturalism. (As regards the latter, the host tries to keep to the natural state of things as much as possible.) Every action is performed carefully, deliberately and consciously ... with alertness and awareness (that is, mindfully, for a wandering mind leads to mistakes in 'form' (kata)) ... and with that additional element of curiosity, even anticipation, as regards what is happening from one moment to the next.

What was especially beautiful about the ceremony I attended was the fact that, although there was careful attention to detail and form, every action appeared to be done with typically Buddhist lovingkindness and compassion. You see, the whole 'process' involved in the tea ceremony is not about drinking tea per se but aesthetics and spirituality ... and preparing a bowl of tea from one's heart. In that regard, the host of the ceremony always considers the guests ... with every gesture and movement.

I mentioned above the word 'harmony'. Yes, every element of the ceremony, and every movement in it, points to and elucidates the serenity of the whole. The ceremony is an object lesson and a living symbol, that is, it not only ‘symbolises’, ‘represents’ or ‘stands for’ something else (the ‘inner reality’), it actually is instrumental in bringing about that reality. It is what has been referred to as ‘concretized truth’. Powerful stuff.

The tea ceremony affords numerous opportunities for reflection and quiet contemplation, and is a virtual microcosm of the order that Japanese see in their world.

The Japanese are mindfully aware of the fact - so often overlooked by Westerners - that every human encounter is a singular occasion which will never recur in exactly the same way. Accordingly, every aspect of the tea ceremony - the spiritual world of tea - is savoured ... and mindfully experienced.

Ritual, if done the 'right' way and with the 'right' intent, can be very empowering, indeed transformative. Ritual can take us to a 'sacred' realm beyond time and space.

I was pleased to see some young Japanese women participating in the actual tea ceremony itself - a ceremony which has an ancient and almost otherworldly character about it. It is essential that rituals of this kind be preserved for future generations.

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JAPAN, THE DALAI LAMA, THE QUEEN MOTHER, A MOTOR VEHICLE ... AND MINDFULNESS

I have recently returned from 10 days in Japan. I had a wonderful time with some dear friends, making some new friends in the process.

For me, the trip to Japan had about it a deep sense of life fulfilling itself. My late father fought in the Australian Army in the Second World War. He lost several mates at the hands of the Japanese. Even though he later had respectful relations with many Japanese business leaders during the 1960s and '70s he never really forgave the Japanese for what he, and many other hundreds of Australians of his era, saw as their inexplicably unnecessary gross cruelty in wartime, particularly to women and those who were otherwise sick or injured.  I can only imagine what my father would have thought, but whilst in Tokyo I paid my respects to the Japanese war dead at the famous (or infamous) Yasukuni Shrine, which is dedicated to those who died fighting on behalf of the Emperor of Japan. It is a different world now.

Now, the people I met and otherwise travelled with in Japan were, without exception, kind and compassionate to me, and I felt enriched to be in their company. Special thanks are due to Yasushi and Akiko (who now live in Australia), Sonomi and her wonderful parents Isao and Takeko, Masaka, Akio and Arisa. Showered with gifts of all kinds, and taken to the most beautiful of places, I could not have been treated better by any other human beings. Arigatō gozaimasu. ありがとうございます

In a stream of consciousness style I recall azaleas and hydrangeas in full bloom, with a splendour that I had never encountered before in my life … giant bonsais of all kinds … crows with huge heads … hot springs and traditional Japanese baths … Japanese food of all kinds … beautiful rice paper ... Shinto shrines … Buddhist temples (in particular, those of Shinnyo-en, a Buddhist denomination of which I am a member) … Japanese women in colourful kimonos … crowded but ever-so-clean trains which run on time … mist over Mt Fuji … one thousand year old Samurai castles … and much, much more. I even found one of my recent books on the law in the foreign language section of a major Japanese book shop!

To understand the Japanese it seems to me that you have to know about kata (型 or 形, literally 'form'). There is, for Japanese, a right way to do almost anything, and that includes eating, bathing, dressing, laying out a garden, folding paper, doing martial arts, and so forth. At times it seems that for the Japanese doing things the right way is just as important as, if not more important than, doing the right things. Form has always had a reality in itself for Japanese – something which is slightly reminiscent of Plato’s theory of Forms.

I got to thinking about mindfulness. Form is important (see this blog as to one suggested 'form' with respect to the practice of mindfulness), but there must never be any triumph of form over substance. Form requires effort, and mindfulness only requires just that much effort as is necessary to remain present from moment to moment with bare attention, choiceless awareness and a certain amount of curiosity. 'Effortless effort', if you like.

The day after I returned to Sydney from my trip to Japan I travelled to Canberra to hear the Dalai Lama (pictured below) – one of the most inspiring and beloved persons in the world. He said nothing I hadn’t heard before, but it was still wonderful to see and listen to the great man.

His Holiness spoke of the importance of compassion, tolerance and forgiveness. He said that it was not all that important to be religious. What was important was being a 'good human being', and ethical conduct – with ‘ethical’ meaning what doesn’t harm others' experience or expectation of happiness. He also said that all religions were not the same - which was a good thing because we are not all the same - but all religions nevertheless emphasised love, compassion, patience, tolerance, forgiveness, contentment, harmony, responsibility, and so forth ... even if their respective adherents didn't always possess or display those inherent, objective spiritual values.

The Dalai Lama was asked whether, in his opinion, there was more compassion in the world today than in previous times. In his opinion, there was. His Holiness mentioned a meeting he had with the late Queen Elizabeth The Queen Mother (pictured below) when she was 96. The latter was apparently asked by the Dalai Lama whether she thought the world had gotten ‘better’ over her long lifetime. Without any hesitation the Queen Mother apparently said, 'Yes,' pointing to the modern day concern with the importance of human rights, the refusal to no longer accept totalitarian regimes, and various other matters. The Dalai Lama said as much, as well, in Canberra the other day, also making reference to the fact that people are no longer prepared to uncritically and unconditionally wage war for their respective countries.

I think that His Holiness and the Queen Mother are both right ... despite terrorism, the rise of religious fundamentalism, increasing consumerism, global warming and other evils.

The Dalai Lama said nothing that was directly related to the practice of mindfulness but he did speak of the importance of the ‘gift’ of life itself … and of the need to accept those things which we simply cannot change.

One such thing occurred to my wife and I yesterday when, driving back to Sydney from Canberra, the engine of my motor vehicle ‘died’ on me whilst driving along a motorway. It seems the car is beyond repair. Such is life. The car, after all, is only a material thing. Ugh.


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"What is compassion?" asks Sogyal Rinpcohe. "It is not simply a sense of sympathy or caring for the person suffering, not simply a warmth of heart toward the person before you, or a sharp clarity of recognition of their needs and pain, it is also a sustained and practical determination to do whatever is possible and necessary to help alleviate their suffering."

As someone who has a close connection to Japan and its people by reason of my being a member of a Japanese Buddhist temple in Sydney, Australia and having many Japanese friends, I send my heartfelt thoughts and prayers to the people who have been affected by the earthquake which hit the north-eastern coast of Japan on 11 March 2011.

Unless it be unsafe to do so, I will be travelling to Japan next month, where I will offer spiritual consolation for those who have perished. [NOTE. It was not until June 2011 that I was able to make the trip to Japan.]

This web article from Shinnyo-en gives some information on the crisis and on what one Buddhist denomination is doing by way of response.

May the consolation, loving kindness and compassion of the Buddha heart radiate out to all who have suffered as well as to all who will continue to suffer in the days, weeks, months and years to come.

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