Zen
Chef's Table: Jeong Kwan
Mountains are mountains
Just a whinny again
Zero Mass
Translation is always a treason
Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of a brocade—all the threads are there, but not the subtlety of color or design. But, after all, what great doctrine is there which is easy to expound? The ancient sages never put their teachings in systematic form. They spoke in paradoxes, for they were afraid of uttering half-truths. They began by talking like fools and ended by making their hearers wise. Lau Tzu himself, with his quaint humor, says, "If people of inferior intelligence hear of the Tao, they laugh immensely. It would not be the Tao unless they laughed at it."
The mundane and the spiritual
A special contribution of Zen to Eastern thought was its recognition of the mundane as of equal importance with the spiritual. It held that in the great relation of things there was no distinction of small and great, an atom possessing equal possibilities with the universe. The seeker for perfection must discover in his own life the refection of the inner light. The organization of the Zen monastery was very significant of this point of view. To every member, except the abbot, was assigned some special work in the caretaking of the monastery, and curiously enough, to the novices was committed the lighter duties, while to the most respected and advanced monks were given the more irksome and menial tasks. Such services formed a part of the Zen discipline and every least action must be done absolutely perfectly. Thus many a weighty discussion ensued while weeding the garden, paring a turnip, or serving tea. The whole ideal of Teaism is a result of this Zen conception of greatness in the smallest incidents of life. Taoism furnished the basis for aesthetic ideals, Zennism made them practical.
In a state of reverberation
Irwin's terms of sudden, physical realization – bam! – call to mind the suddenly enlightening Zen slap or rap on the forehead. It also calls to mind [Philip Guston]'s own remark..."Look at any inspired painting...it's like a gong sounding; it puts you in a state of reverberation." Reverberation is another way of suggesting a kind of sudden, energetic, physical experience.
The most incidental detail
Black rakuware tea bowl (late sixteenth century), Kyoto, Japan. Freer Sackler Museum of Asian Art.
For Irwin, the lesson of [the raku tea cups] was twofold: first, their presentation was important, insofar as the ceremony involved a gradual preparation of the audience's aesthetic attention. Then, when the time came to handle the cups, the intimacy of the experience fused visual and tactile sensations into a single continuum. As he also noted:
he would set on the table this box with a beautiful little tie on it – very Japanese – and you untied it, you opened up the box, he let you do that. And then inside of it was a cloth sack. You took the sack out, and it had a drawstring, and you opened up the drawstring and you reached inside and took out the bowl. By that time, the bowl had you at a level where the most incidental detail – maybe even just a thumb mark – registered as a powerful statement.
Until we leave the gate behind
And yet the timeless way is not complete, and will not fully generate the quality without a name, until we leave the gate behind.
Indeed this ageless character has nothing, in the end, to do with languages. The language, and the processes which stem from it, merely release the fundamental order which is native to us. They do not teach us, they only remind us of what we know already, and of what we shall discover time and time again, when we give up our ideas and opinions, and do exactly what emerges from ourselves.
At this final stage, the patterns are no longer important: the patterns have taught you to be receptive to what is real. It is the gate which leads you to the state of mind, in which you live so close to your own heart that you no longer need a language.
This is the final lesson of the timeless way.
It will revenge itself in judgment
To the average man, life presents itself, not as material malleable to his hand, but as a series of problems of extreme difficulty, which he has to solve with the means at his disposal. And he is distressed to find that the more means he can dispose of—such as machine-power, rapid transport, and general civilised amenities, the more his problems grow in hardness and complexity. This is particularly disconcerting to him, because he has been frequently told that the increase of scientific knowledge would give him “the mastery over nature”—which ought, surely, to imply mastery over life.
Perhaps the first thing that he can learn from the artist is that the only way of “mastering” one’s material is to abandon the whole conception of mastery and to co-operate with it in love: whosoever will be a lord of life, let him be its servant. If he tries to wrest life out of its true nature, it will revenge itself in judgment, as the work revenges itself upon the domineering artist.
Shortlist of interesting spaces
The journey begins by letting go
The journey begins by letting go of control, and becoming flexible.
Only when it has ceased to be a pattern
Here I would like to append three lines in praise of muji:
A pattern that is not a pattern is a true pattern.
Create patterns until they are no longer patterns.
The true pattern is a patternless pattern.When creating a pattern, one’s heart must also be muji. A pattern must be followed through until it is no longer a pattern. It is a true pattern only when it has ceased to be a pattern.
Not as a star
But I’m warning you,
this is my last existence.
Not as a swallow, not as a maple,
not as a cat-tail and not as a star.The utter nothingness of being
Everything written symbols can say has already passed by. They are like tracks left by animals. That is why the masters of meditation refuse to accept that writings are final. The aim is to reach true being by means of those tracks, those letters, those signs - but reality itself is not a sign, and it leaves no tracks. It doesn’t come to us by way of letters or words. We can go toward it, by following those words and letters back to what they came from. But so long as we are preoccupied with symbols, theories and opinions, we will fail to reach the principle.
"But when we give up symbols and opinions, aren’t we left in the utter nothingness of being?"
Yes.
It doesn't look like anything to me
It is related that the bodhisattva Manjusri was once standing at the gate, and seeing him, Shakyamuni Buddha called to him, "Manju, Manju, why don't you come inside the gate?"
Manjusri replied, "I don't see anything outside the gate."
The Void
Objects or elements which have the greatest depth, which actively draw the senses in, have at their heart an area of deep calm and stillness – a void bounded by and contrasted with an area of intense centers around it.
When an element becomes all detail, its own constant buzz tends to dilute its overall strength. Like a musical wall of sound, it pushes against our perception to produce a flat field-like state. Conversely, it is the pause which allows us to interlock with a piece of music and feel its depth. The presence of void, at many scales, provides a contrasting calm to alleviate the buzz and strengthen the center.
Flexible imagination
By giving up preference for harmony,
we accept dissonance to be as desirable as consonance.Besides a balance through color harmony, which is comparable
to symmetry, there is equilibrium possible between
color tensions, related to a more dynamic asymmetry.Again: knowledge and its application is not our aim;
instead, it is flexible imagination, discovery, invention – taste.One candle can light another
Lighting one candle
with another candle—
spring evening.Buson is saying that we accept the light contained in the work of others without darkening their efforts. One candle can light another, and the light may spread without its source being diminished.
A thousand different roads
They great Way has no gate;
There are a thousand different roads.
If you pass through this barrier once,
you will walk independently in the universe.No door at which to knock
Penetrating the Blue Cliff, you will open
the eye within eyes
and realizing life through the Blue Cliff,
you yourself will become a torch,
the light beyond light.Being so, you will find no door at which to knock, nor any door to be opened.
In one there are many; in two, one
The ultimate path is without difficulty;
Speech is to the point, words are to the point.
In one there are many kinds;
In two there is no duality.Mind of no mind
To you, mind of no mind, in whom the timeless way was born.
Autumn breezes blow
One day you are born
you die the next –
today,
at twilight,
autumn breezes blow.Aggressively Zen
"He was dealing with Zen in the most aggressive way Zen has ever been dealt with." — Irving Blum
Don't mistake my finger for the moon
Many people mistook the string itself for the work of art ("When I point my finger at the moon, don't mistake my finger for the moon" is a Zen aphorism that Irwin is fond of citing). By mid-1976 Irwin himself was prepared to Jettison—along with figure, line, focus, permanence, and signature—the very requirement of any overt activity of making as a necessary prerequisite for artistic viability.
The Timeless Way of Building
A Book by Christopher Alexander- Mind of no mind
- The quality without a name
- An objective matter
- Bitterness
- The most precious thing we ever have
Japanese Death Poems
A Book by Yoel HoffmanIn Praise of Shadows
A Book by Jun'ichirō Tanizaki & Thomas J. Harper- Things that shine and glitter
- A naked bulb
- The Japanese toilet
- Empty dreams
- Most important of all are the pauses
Silence
A Book by John CageThe Blue Cliff Record
A Book by Yuanwu Keqin, Thomas Cleary & J.C. ClearyKokoro
A Novel by Natsume Sōseki155-217-155
A Website by Nick TrombleyList of games that Buddha would not play
A List- …
- Guessing at letters traced with the finger in the air or on a friend's back. (letters in the Brahmi script)
- Guessing a friend's thoughts.
- …
Zen Mind, Beginner's Mind
A Book by Shunryū SuzukiDon't Rush to Simplicity
An Article by Shawn WangYou've probably heard this story before:
A businessman finds a fisherman, who is living an idyllic, peaceful life by the sea.
He laughs and tells the fisherman how to get rich instead.
The fisherman asks him what he will do after he gets rich.
He replies that he would retire to an idyllic, peaceful life by the sea.There's supposed to be a deep life lesson in there, but it's always felt insincere to me.
To me it is better to have reached the heights of a career, or suffered an epic defeat, even if I do end up in the same place as everyone else in the end.
To me simplicity is made more beautiful when understood through a long personal struggle with complexity. When I can dance with it, having turned a mighty nemesis into an old friend, and teach others to do the same.
Better to have loved and lost, than never to have loved at all.
Zen and the Art of Motorcycle Maintenance
A Book by Robert M. PirsigIs perfection boring?
An Article by Ralph AmmerWe love to see the process, not just the result. The imperfections in your work can be beautiful if they show your struggle for perfection, not a lack of care.
Suburban Nation
A system for living
Unlike the traditional neighborhood model, which evolved organically as a response to human needs, suburban sprawl is an idealized artificial system. It is not without a certain beauty: it is rational, consistent, and comprehensive. Its performance is largely predictable. It is an outgrowth of modern problem solving: a system for living. Unfortunately, this system is already showing itself to be unsustainable.
The five components of sprawl
The dominant characteristic of sprawl is that each component is strictly segregated from the others.
- Housing subdivisions, also called clusters and pods
- Shopping centers, also called strip centers, shopping malls, and big-box retail
- Office parks and business parks
- Civic institutions
- Roadways
Subdivisions
Subdivisions can be identified as such by their contrived names, which tend toward the romantic—Pheasant Mill Crossing—and often pay tribute to the natural or historic resource they have displaced.
An unmade omelet
The successes of turn-of-the-century planning, represented in America by the City Beautiful movement, became the foundation of a new profession, and ever since, planners have repeatedly attempted to relive that moment of glory by separating everything from everything else. This segregation, once applied only to incompatible uses, is now applied to every use. A typical contemporary zoning code has several dozen land-use designations; not only is housing separated from industry but low-density housing is separated from medium-density housing, which is separated from high-density housing. Medical offices are separated from general offices, which are in turn separated from restaurants and shopping.
As a result, the new American city has been likened to an unmade omelet: eggs, cheese, vegetables, a pinch of salt, but each consumed in turn, raw.
Beauty and function
In truth, a lot of sprawl—primarily affluent areas—could be considered beautiful. This raises a fundamental point: the problem with suburbia is not that it is ugly. The problem with suburbia is that, in spite of all its regulatory controls, it is not functional: it simply does not efficiently serve society or preserve the environment.
Six qualities of traditional neighborhoods
- The center
- The five-minute walk
- The street network
- Narrow, versatile streets
- Mixed use
- Special sites for special buildings
Market segments
The segregation of housing by “market segment” is a phenomenon that was invented by developers who, lacking a meaningful way to distinguish their mass-produced merchandise, began selling the concept of exclusivity: If you live within these gates, you can consider yourself a success.
Cookie cutter
One term that gets a lot of play these days is “cookie cutter.” Developers are mortified about the way this term is used to describe their subdivisions, and they expend a good deal of energy—and money—avoiding it. As much as 20 percent of their construction budget goes toward the application of superficial variety—different shapes, colors, window types, different styles of tack-on ornament, French Provincial next door to California Contemporary. But these efforts are in vain, because beneath the surface articulation is a relentless repetition of the same building. The best way to create real variety is to vary not the architectural style but the building type. Indeed, in places like Georgetown, styles vary only slightly, but one never hears the term cookie cutter, thanks to the wide range of building types.
Worthwhile destinations
Pedestrian life cannot exist in the absence of worthwhile destinations that are easily accessible on foot. This is a condition that modern suburbia fails to satisfy, since it strives to keep all commercial activity well separated from housing.
The twenty-minute house
Despite the way that it sounds, the “twenty-minute house” is not a derogatory label. Quite the opposite—it refers to the fact that a house has only twenty minutes to win the affection of a potential buyer, since that is the average length of a realtor visit. The building industry has responded to this phenomenon by creating a product that is at its best for the first twenty minutes that one is in it.
Like trying to cure obesity by loosening your belt
“Trying to cure traffic congestion by adding more capacity is like trying to cure obesity by loosening your belt.”
Homebuilders
The term homebuilder describes the house as a product that exists independent of its context. This approach would be appropriate if houses floated freely in space, or in some other environment where actual interaction between neighbors was neither possible nor desired. But houses are not meant to exist in isolation, so to think of the individual house as the ultimate outcome of the builder’s craft robs that craft of its broader significance.
The cul-de-sac kid
In this environment where all activities are segregated and distances are measured on the odometer, a child’s personal mobility extends no farther than the edge of the subdivision. Even the local softball field often exists beyond the child’s independent reach.
The result is a new phenomenon: the “cul-de-sac kid,” the child who lives as a prisoner of a thoroughly safe and unchallenging environment.
This “isolation and boredom” is the outcome of an environment that fails to provide teenagers with the ordinary challenges of maturing, developing useful skills, and gaining a sense of self.
On-site parking
Most cities require new and renovated buildings to provide their own parking on site. This is probably the single greatest killer of urbanism in the United States today. It prevents the renovation of old buildings, since there is inadequate room on their sites for new parking; it encourages the construction of anti-pedestrian building types in which the building sits behind or hovers above a parking lot; it eliminates street life, since everyone parks immediately adjacent to their destination and has no reason to use the sidewalk; finally, it results in a low density of development that can keep a downtown from achieving critical mass.
Architectural mysticism
In response to their growing sense of insignificance, some architects have tried to regain a sense of power through what can best be described as mysticism. By importing arcane ideas from unrelated disciplines—such as contemporary French literary theory (now outdated) —by developing illegible techniques of representation, and by shrouding their work in inscrutable jargon, designers are creating increasingly smaller realms of communication, in order that they might inhabit a domain in which they possess some degree of control. Nowhere is this crisis more evident than in the most prestigious architecture schools.
Globally, locally, regionally
Think globally, act locally, but plan regionally.