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Authors who belong to Writers in Kyoto

Introducing Yuki Yamauchi

With Tomichie-san in 2018

Hello. I’m honored to be one of the members of Writers in Kyoto. I’m Yuki Yamauchi, a translator of English and Irish literature and part-time event writer for The Japan Times. I have written about events in Kyoto, such as annual performances of Kyoto’s five kagai (geisha districts), Kyoto Experiment and Nuit Blanche Kyoto.

I was born in 1991 in the city of Osaka. In 2013, I graduated from Kansai University in the Department of English Linguistics and Literature with a thesis on The King of Elfland’s Daughter (1924) by Irish fantasy writer Lord Dunsany.

My serious interest in Kyoto was aroused twice. About a month before graduation, I came across a stunning passage in Lord Dunsany’s semi-autobiographical novel The Curse of the Wise Woman (1933) — “I have seen in Japanese temples the carvings of little gods with drums and harps and flutes, running and flitting through clouds.” Somehow I could speculate that the writer might have been describing the statues of bodhisattvas inside Hoo-do (Phoenix Hall) of Byodo-in temple in Uji, Kyoto Prefecture. The discovery gave me the first boost in my interest in Kyoto and its Buddhist temples.

The second opportunity came to me in 2016, when I was preparing to translate The Darling of the Gods, a Japan-themed American melodrama in 1902 that Lord Dunsany saw the following year in London. The play, giving prominence to bogus geiko and maiko, piqued my curiosity in the traditional entertainers. For some reason, the interest reached a peak that autumn, which coincided with the 59th edition of Gion Odori. Since then, I have never spent an autumn without seeing the annual event (excluding this year).

In 2018 I self-published a small booklet titled Irish literature in Pre-WWII Kyoto and this year completed a chronology of film and stage director Akira Nobuchi, who had much to do with the inaugural performance of Gion Odori in 1952. I am also the Japanese translator of a booklet by Eric Johnston about the history of media images of Japan, which will be published in 2021.

Writers in focus

Hans Brinckmann

Hans Brinckmann: Born in 1932 in The Hague, Hans grew up during the German occupation of Holland. Due to the dismal post-war conditions, he had to suppress his hope to become a writer. In order to make a living, he joined a Dutch bank after high school, for a one-year in-house education, in preparation for work in Asia. In 1950 he was assigned to Singapore, and four months later to Japan, where he lived for the next 24 years. In 1959 he married Toyoko Yoshida, a Japanese literature graduate. After reaching the position of area executive, Hans left banking and moved to Buckinghamshire in England, in 1974, to finally devote himself to writing. Economic necessity forced him to return to banking two years later. In 1986 Queen Beatrix made him an Officer in the Order of Orange-Nassau for ‘cultural and professional achievement’, notably in Japan and the US. In 1988, aged 56, he quit banking for good and after living in Amsterdam, London and Sydney, he returned with his wife to Tokyo again in 2003, where Toyoko died in 2007. In 2013 Hans moved to Fukuoka.

His publications so far include The Magatama Doodle, One Man’s Affair with Japan, 1950-2004 (Global Oriental, 2005), and Showa Japan, the Post-War Golden Age and its Troubled Legacy (Tuttle, 2008), both books also published in Japanese, in Hiromi Mizoguchi’s translation. And three books of fiction: Noon Elusive and Other Stories (Trafford, 2005); The Tomb in the Kyoto Hills and Other Stories (Strategic, 2011); and In the Eyes of the Son (Savant Books, 2014), as well as an English-Japanese book of poetry, The Undying Day (Trafford, 2011), with Brinckmann’s English poems shown side-by-side with Hiromi Mizoguchi’s Japanese versions. Also, The Monkey Dance, a brief memoir of the Winter of Starvation in Holland, 1944/1945. All books were very positively reviewed.

His most recent book, published in 2020 by Renaissance Books in the UK, is The Call of Japan: A Continuing Story – from 1950 to the Present Day. It has attracted many laudatory reviews, including by Roger Buckley for the Japan Society; by Stephen Mansfield for The Japan Times; and by Henry Hilton for Japan Today.

For further information, go to his website https://habri.jp.

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For Brinckmann’s ties with Kyoto, and for his presentation on 1950s Kyoto, please click here. For his amazon page, click here.

For a talk Hans gave at the Japan Writers Conference in 2021 about his lifelong ties with Kyoto, please see this youtube video…https://www.youtube.com/channel/UCkQccshzyBOV0ILtCoHmBZA

Hōjōki – a Personal Response

by Chad Kohalyk

A physical space for your inner self — reading a new translation of Hōjōki by Matthew Stavros

My clearest memory of my grandfather is the little cot in his back room. Lying on his side, propped up on one elbow, he would spend hours on that folding metal bed with the thin mattress, book in hand. The small room was his refuge, walls lined by the creased spines of paperbacks filling the shelves. Even when he moved house he always had a semblance of this quiet space. Grandfather had met my grandmother as a young man in the Western Canadian city of Vancouver. He courted her between boxing in hotel basements in East Van. Then the war happened and he was flying bombers over Germany. Upon returning from Europe he took my grandmother up into the Rocky Mountains, deep in the forest where he built a house with his own hands. The house was simple with a pot-bellied stove for protection against the chilly winter. In the corner was a small cot, above it a makeshift shelf nailed to wall holding a few books.

Reading the newly released Hōjōki: A Hermit’s Hut as Metaphor brought these memories back. For Kamo no Chōmei too, the thirteenth century was wracked by politics, plague, and destruction, prompting him to build a small hut in the Kyoto hills for solitary contemplation.

秋は日ぐらしの聲耳に充てり。
うつせみの世をかなしむかと聞ゆ。

On autumn evenings,
The cries of cicadas fill my ears,
Lamenting this empty husk of a world

In our own year of plague and destructive politics, Matthew Stavros has released this new translation. Chōmei’s work is prose, but Stavros has laid out each sentence on its own like a poem. The Japanese appears on the right page with its corresponding English translation on the left. Having the two to compare is not only brave on Stavros’s part, but convenient for the reader seeking a better literary appreciation of the Japanese. Stavros uses a 1906 version of Hōjōki, which is much more accessible for those of us not trained to read Early Middle Japanese. The small book is organized into fourteen chapters in three sections. Stavros’s translation is easy to read, unlocking the many lessons on impermanence, self-reliance, and non-attachment—all set within the scenic mountains surrounding Kyoto.

Although I have not built my own hut, for the past few years I have gone on retreat at a remote monastery of the Thai Forest tradition. Taking opportunities each year to cut oneself off from the contentiousness of the world — as well as one’s own vices — is rejuvenating. Reading Hōjōki again shed new light on the experiences, and I felt the pull to take another trip to the forest.

必ず禁戒をまもるとしもなけれども、
境界なければ何につけてか破らむ。

It’s not hard to keep the holy precepts,
There’s little chance of breaking them.

Kamo no Chōmei belongs to a tradition of suki no tonseisha (「数寄」の遁世者) or “aesthete-recluse” that writers will appreciate — those who combine asceticism with aesthetics. Reclusion offers a chance to practice both spirituality and art. Sometimes they are the same thing. During his time at Hino, Chōmei produced a major work on both poetry and religion in addition to his famous account of the three-meter square hut. Reading Hōjōki I felt the need for another writing retreat, and the inspiration that comes with seclusion.

みねのかせきの近くなれたるにつけても、
世にとほざかる程をしる。

When deer approach me without fear,
I realize just how far removed I’ve become.

Recently Stavros gave a talk on his book to Writers In Kyoto where he filled in the context  of Kamo no Chōmei’s world. As author of the acclaimed  Kyoto: An Urban History of Japan’s Premodern Capital, he was able to insert illuminating commentary and maps in his Hōjōki translation. Based on his recent talk, I think he could well have used even more of his vast expertise in this book, for example delving into how Chōmei was not entirely self-sufficient but must have had support to stay out there in the hills. In the text Chōmei details various aspects of the hut and his daily life, but does not mention cooking. That is not to dismiss nor “disqualify” Chōmei for not being a complete hermit. The Buddha himself gave up extreme asceticism! For the reader, a better understanding of how Chōmei achieved what he did might humanize the hermit and make the experience more accessible.

冬は雪をあはれむ。

And when the winter comes,
Snow covers the earth.

つもりきゆるさま、罪障にたとへつべし。

It accumulates then melts away,
Not unlike human sin and its redemption.

Whether earthquakes in 1185, war in 1943, or pandemic in 2020, suffering is a recurring condition of our world. The Hōjōki shows the value of having a physical space that affords an uninterrupted mental space for self-reflection. Whether that space is a three-by-three hut, a monastery, a campground, or just a cot in a back room filled with books, we all should try to find solitude periodically – especially writers.

Hōjōki talk (Stavros)

Hōjōki: seeking solace in the time of COVID

A report by Jann Williams on the Zoom talk by Matthew Stavros (Nov 27, 2020)

The best way to understand the world today, is to hold up a mirror to the past.” Kamo no Chōmei (1155-1216 AD) wrote these prescient words in Hōjōki, the celebrated memoir of his retreat from late 12th/early 13th century Kyoto to a ten-foot square hut (hōjō) in the eastern mountains of the city.

Chōmei completed his poetic and poignant observations about the human condition in 1213 AD. For centuries people have been drawn to his insights, especially in calamitous times. In early 2020 it was the outbreak of COVID-19 that inspired Matthew Stavros to translate Hōjōki. Like Chōmei, he was seeking solace in a troubled world full of natural disasters and political strife.

Matthew shared his experiences translating Hōjōki during a Zoom event organised by Writers in Kyoto (WiK) on November 27th, 2020. Because of the online format, I was able to join the presentation and discussion from Australia. It was uplifting to see so many familiar faces. This précis of Matthew’s insights is for those who were unable to attend.

Hōjōki: A Hermit’s Hut as Metaphor’ is the title Matthew chose for his annotated and illustrated translation. The text is presented in eiwa taiyaku style, with the English and original Classical Japanese presented side by side. The Zoom format suited the sharing of maps depicting the time of Hōjōki and related images from Matthew’s book. They were drawn from the second edition of the book and helped place Chōmei’s story in context.

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To increase the reach of Hōjōki, Matthew is creating an audio book narrated by MG Miller from Anchorage, Alaska. The Prologue and two chapters we heard during the presentation were sonorous and soothing. This alternative sensory format should appeal to many.

Hōjōki’s famous Prologue highlights the transitory nature of life, likening people’s existence to bubbles on water and dew on a morning glory; it begins with….

The flow of the river never ceases,
And the water never stays the same.

The impermanence of the world is a thread that weaves its way through Hōjōki. Three other Buddhist themes are used to group the 14 short chapters in Matthew’s translation: Suffering, Detachment and Transcendence.

The first five chapters introduce the major fire, whirlwind, moving of the capital, famine and earthquake that occurred in succession in Kyoto between 1177 and 1185 AD. Matthew described a clear, anthropocosmic relationship between the natural world and the world of man at that time, one that contrasts with the current Anthropocene. (The world population when Hōjōki was written is estimated at around 400 million people. Nearly 8 billion (8000 million) people now live on Earth. Our impact is immense and global.)

Kyoto has suffered many ‘natural’ disasters over its long history. As the author of a book and several academic papers on Kyoto’s architectural and urban history, Matthew knows this well. His comment that Kyoto was defined by fire caught my attention. Large parts of the city have burnt down and been rebuilt many times, influencing both the architecture and mindset of residents.

In the period that Chōmei was writing, Matthew noted a lack of political will to address the impact of the many disasters besetting Kyoto. Mark Schumacher also pointed out that it was the beginning of the age of Mappo, the belief that Buddha’s law was in a state of degeneration. It was a time of great social upheaval and throwing out of the old. Kyoto in the late 12th century was indeed a troubled place. The time of Hōjōki and the time of COVID have much in common, hence the benefit of holding a mirror to the past. A thoughtful thought experiment was used in the presentation to highlight the similarities.

So how did Chōmei, who came from a privileged family, respond to a Kyoto that was far removed from the heyday of the Heian period? Reflecting on the state of the world and the dangers of attachment to people and possessions, he progressively withdrew from his life among the elite of Kyoto. He chose to retreat from the world, though as Matthew observed he had the means to do so and enjoyed a kind of safety net. Each time he moved his house became smaller, until it became the three square meters of his hōjō.

In his 50s Chōmei lived in Ohara north of Kyoto, possibly attracted there by the Tendai sub-temples. Then at 60 years of age he moved to Hino to live out his days. It was here that he put brush to paper to write Hōjōki, exhorting his readers not to cling to possessions, status, or social recognition. He used the hut as a metaphor for worldly attachment. Chōmei’s actions represented extreme social-distancing, although he did have a companion to walk with in the mountains, and help from others, from time to time.

Map (courtesy Stavros) showing relationship of Chomei’s hut (yellow pin) to Shimogamo Shrine (top blue pin)

Hōjōki is the most celebrated example of ‘recluse’ literature from medieval Japan. Chōmei romanticised isolation and letting go of the world, and eschewed attachments and possessions. Despite this he loved his small grass hut in Hino, a place where he played the lute and koto, prayed, and watched the seasons pass.  Chōmei considered this attachment a weakness, referring to his dilemma in the ‘Transcendence’ chapters of Matthew’s translation. I find it ironic in a way that despite withdrawing from the world, Chōmei left an enduring legacy in the world through his essays and musings.

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Replica of Chōmei’s hut in the grounds of Shimogamo Shrine, where he once worked (Photo by Jann Williams)

Personally I wouldn’t follow in Chōmei’s footsteps and become a recluse. Humans are social animals after-all. The main messages I took from Matthew’s translation of Hōjōki are the importance of: living simpler and self-reliant lives with much less ‘stuff’; slowing down and taking time to get to know, respect and rely on your inner-self; ‘being’ in the present; and, finding pleasure and beauty in nature and being sensitive to our impacts. With global climate change, natural disasters will become more frequent, intense and affect larger areas. It is reassuring to know that, at a smaller scale, humanity has faced and survived times of great upheaval before.

Matthew’s presentation was erudite and thought-provoking. His translation is a labour of love. He hopes that the messages in Hōjōki will help people maintain perspective even during extraordinarily challenging times. Rather than feeling ‘we’re screwed’ Chōmei’s writings encourages readers to take a deep breath, centre themselves and to remember that like the flow of the river, this too shall pass. These are lessons we can all learn from.

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The replica of Chōmei’s small hut is located in Kawai Shrine, in the grounds of Shimogamo Jinja in Kyoto. Chōmei’s family was attached to Shimogamo, a prestigious institution that pre-dates the founding of Kyoto. The fact that he was passed over for the position of Head Priest contributed to his decision to take leave of the world and become a recluse.

Matthew Stavros is a historian of Japan at the University of Sydney and former director of the Kyoto Consortium for Japanese Studies. He is the author of  Kyoto: An Urban History of Japan’s Premodern Capital (University of Hawai’i Press, 2014) and over a dozen academic articles on Kyoto’s architectural and urban history.

To learn more about Matthew’s translation of Hōjōki see www.kyotohistory.com.

Kyoto: A Literary Guide

This fascinating selection of Kyoto-specific literature takes readers through twelve centuries of cultural heritage, from ancient Heian beginnings to contemporary depictions. The city’s aesthetic leaning is evident throughout in a mix of well-known and less familiar works by a wide-ranging cast that includes emperors and court ladies, Zen masters and warrior scholars, wandering monks and poet “immortals.” We see the city through their eyes in poetic pieces that reflect timeless themes of beauty, nature, love and war. An assortment of tanka, haiku, modern verse and prose passages make up the literary feast, and as we enter recent times there are English-language poems too.

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For a review in the Japan Times, click here… “My only serious criticism of this book is that, being of such exquisite quality, it is so short.”

For a review in Japan All Over, click here. “The layout of the book reflects its graceful subject. There is plenty of space on the page, and careful balance between the short bursts of text, deft footnotes, and excellent black-and-white illustrations and photography. The text is laid out bilingually, allowing instant access to both English and Japanese readers, and often also provides Romanised transliteration…”

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To buy on amazon.com, click here.
For amazon.uk, click here.
For amazon.japan, click here.

For a youtube 5 minute introduction to the book, click here.

Writers in focus

Edward Levinson introduction

Text and photos by Edward Levinson

fall wind
takes the unknown road
spreading wings

秋の風 未知の道行く翼伸ばす
aki no kaze, michi no michiyuku, tsubasa nobasu

People often ask me why I came to Japan and what its like to make a home in a different culture; it has always been difficult to tell the “long story.” My life here parallels my personal journey of growth. The key to learning has always been listening, seeing, and feeling with my heart. Certain things in life are universal, others are dependent on place and time. Through my photography and writing I try to capture both worlds.

“Forest Path” from the Healing Landscapes series

gingko leaf
floats to the ground
homecoming

銀杏の葉地上に散りて里帰り
ichō no ha, chijō ni chirite, satogaeri

Fall 1979. My first home and furusato in Japan was in Ono, a non-descript village near Shuzan in the Keihoku-cho mountain area of Kyoto-fu. Various introductions and paths led me there and I ended up doing a month long impromptu homestay with an expat organic farmer and his Japanese wife and children. He was a student of Masanobu Fukuoka’s method of Natural Farming as related in the book One Straw Revolution. Reading that book in 1979 while homesteading in the woods of Virginia had kindled my interest in Japan. I came on a vagabond whim without knowing any Japanese language and very little about the culture. Never did I imagine I would still be here 40 years later.

I went from the usual backpacker life to living in Tokyo where my first job was working as Japanese gardener apprentice for three years, learning skills I still use today, both philosophically and physically. It blessedly kept me connected to nature while living in city. I also somehow managed to get a missionary visa for three years to teach meditation and a modern universal version of Sufism. Most likely, I was the first and only person to do so!  

In 1988, I moved to the Boso Peninsula in Chiba Prefecture where I once again took up the country lifestyle, turning it into a profession. As a photographer and writer, nature and the Japanese countryside were my main themes. Over the years my partner, author Tsuruta Shizuka, and I have collaborated on many vegetarian cookbooks and other natural lifestyle books for the Japanese market. During the 1990’s we held many Earth Day events, workshops and charity events, and hosted more than 30 children from Chernobyl in a healthy immune-system building homestay program.

“Expanding” pinhole photograph from the Healing Landscapes series

Photography and writing blended seamlessly with my interest in meditation and the spiritual life. Doing meditative slideshow presentations or with my art photographs on the walls at exhibitions, people often asked me which came first: Did my Nature Meditation practice inspire the images, or was it a nature photograph that inspired a peaceful meditation. I suppose, like a Zen koan, there is no correct answer. But I do know that these aspects of my life need to be together.

“Spirit’s Home” pinhole photograph from the Sacred Japan series

Seeking technical simplicity, I have been specializing in pinhole photography since 1993. The pinhole technique requires slow exposures allowing me to experience the scene at a more natural speed, drinking in a view for 30 seconds or a couple of minutes, rather than average 1/125 of a second of a regular camera.

Kyoto and its motifs appear in many of my series. “Sacred Japan” in black and white and “Mind Games” in color have many images created in Kyoto. My pinhole short movie “Kyoto – Five Ways” (2018) continues to showcase my attachment to Kyoto, and has received several honors. Official Synopsis: A meditative look at Kyoto, both Buddhist and Shinto traditions, through the mystical eye of a pinhole, as well as the nature and people that bind them together. I hope to screen it in Kyoto when the pandemic cools down.

“Faces of Man” pinhole photograph from the Mind Games series

As an essayist and poet, most of my writing is in the personal narrative style, growing out of my experience in both the inner and outer worlds. This holds true even if I am doing travel-culture pieces or more formal journal articles. Same person: one mind, one heart.

Old Kyoto coffee shop
real green garden
Shriveled parsley on plate
Unshaven tired faced white coated waiter waits.
Golden statue bare breasts
Watching us with a laugh
As morning sun creeps
Onto to white wall
Calling us awake
Into the world we make.

          (from “Kyoto Koffee”, written at Inoda Coffee main shop, 1990)

For me the biggest treat, whether on the city streets, temple or shrine grounds, in the woods or on the beach, is to experience places and people directly, to feel and share each other’s presence and to learn (or “unlearn” as is often the case!) as much as I can.

star shaped
pumpkin flowers
radiant humans

花カボチャ星に輝く人のごと
hana kabocha, hoshi ni kagayaku, hito no goto

Local Boso Peninsula Sunset (lens photo)

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Edward Levinson on the Web:

My photo website showcases a variety photographs and includes a movie page, exhibitions and other news, book info and writings.   http://www.edophoto.com

Whisper of the Land (Fine Line Press, 2014), my memoir-like collection of essays based on my first 35 years in Japan, including episodes from Kyoto, has its own dedicated website. http://www.whisperoftheland.com

Edward in his garden

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Short Bio:

Edward Levinson was born in 1953 in Richmond, Virginia, USA. He came to live in Japan in 1979 and where has been active as a fine art and editorial photographer since 1985. He is especially well known for his pinhole photography.

    Edward’s photo book Timescapes Japan received an Award at Prix de la Photography Paris 2007. Tokyo Story, his short pinhole movie, was an Official Selection at six film competitions, winning several awards. Other photo books include: Moments in the Light, Mind Games, Silhouette Stories, Spots of Light – Tokyo (Solo Hill Books 2017, 2019).

    Writing publications include: Whisper of the Land (Fine Line Press 2014), a collection of essays based on his life in Japan which includes many photos; Balloon on Fire (Cyberwit.net 2019, haiku and photos); and two essay books in Japanese (Iwanami Shoten 2011, 2007).

    Edward’s photographs have been regularly exhibited in Japan, the U.S.A., and Europe since 1994 and are in various museum and private collections. He is a member of The Photographic Society of Japan and The Japan P.E.N. Club. He lives on a hilltop on the Boso Peninsula in Kamogawa, Chiba Prefecture where he has a studio and gallery and tends his rather large Natural Garden for fun and inspiration.

Full C.V. at http://www.edophoto.com/profile_en.html

Authors who belong to Writers in Kyoto

Today: Ten Tanka (Altoft)

William Altoft is a teacher in Bristol UK, who has links to Kyoto and draws inspiration from the Japanese tanka form. The following were written on the Bristol harbourside, as pictured below. (For more see his homepage here.)

I

Tower peaks;
quartet sleeps;
the gull’s braced, as am I –  
the lock-gate, leading southward,
bridges o’er.

II

Rice-husk holds
my coffee. Folding up:
the inkless page.
I perch like Giovanni
‘pon his lumber.

III

With nary a wake
it works its way
on through the floating harbour –
a manned-kayak.
Gulls disperse.

IV

In shelt’ring porchway-
entrance to the Arnolfini,
I
re-place myself.
The gull gives up its bracing.

V

Windbreaker は
むらさきです upon
the one half of the pair a-walking.
Shaggy dog:
your fringe ‘n beard match mine.

VI

Elegance…
It strolled on by.
Colour…
It just walked past.
People-watching; people, watching me.

VII

Tanka by the banks-a,
with my notebook near its end –  
a sunsome Sunday ‘neath the harbour sky.
I probably look homeless
to these fam’lies…


VIII

As I adore alliteration,
I must muster up
(Assonance, too!)
three tanka more.
Well, now two.



IX

watched the leaves
go sailing by,
as the noon killed off
the morning.
(It just turned 12pm.)

X

The water level stays
e’er as it is, e’en as the rest
of us do rise ‘n fall
while floating
on the Avon…

Featured writing

Kyoto Journal update Dec. 2020

Ken Rodgers, KJ managing editor

I greatly enjoyed talking with author Alex Kerr about his new book, Finding the Heart Sutra, on our WIK Zoom session on Sunday Nov. 29th. (A recording is available here—thanks to Lisa Wilcut and Rick Elizaga for their technical support!) As an additional reference I had intended to mention that our most recent issue (KJ 98  ‘Ma: a Measure of Infinity’) contains two pieces directly connected with the Heart Sutra, by long-time contributor Leanne Ogasawara. An essay, ‘The Heart of the Matter: Translating the Heart Sutra’ traces the fabled “journey to the west” of Xuanzang, the Chinese pilgrim priest who gathered and translated important scriptures including the Heart Sutra, and an interview, ‘Between Form and Emptiness’ explores how contemporary sculptor Maya Ando incorporated the philosophy of the sutra into her recent show, ‘Form is Emptiness, Emptiness is Form,’ including a large installation piece based on the Ryoanji karesansui garden.

 We selected the theme of ‘Ma’ before coronavirus redefined social dynamics, but its premise of “space between” and “pause” held resonance for contributors; what might otherwise have been a rather abstract philosophical concept became much more personal. Articles, essays and stories delve into myriad aspects of ma: architecture, garden design, overtourism and empty Kyoto, a Zen enigma, isolation and figurative cave-dwelling, calligraphy, the contemplative gaze, VR and the formless mind, ma in music, and in da Vinci’s ‘Last Supper,’ lost landmarks, and even photographer Hoshino Michio’s search for totem poles. If you have not yet encountered this issue, you can find it here [https://kyotojournal.org/current-issue-print-edition/]. Since various Covid-related factors made it impossible to print, it is a digital issue. Over 200 pages, downloadable for around 500 yen or US$5.

At present we are finalizing our next issue, which will also be in digital format: KJ 99 ‘Travel, Revisited’ — which includes a review (also by Leanne) of both Alex’s book and another recently-released commentary on the Heart Sutra by translator Frederik Schodt, better known for his defining 1983 publication, Manga! Manga! Other contributors to this post-Covid reassessment of the urge to discover fresh horizons include (in random order) Rebecca Otowa, John Brandi, Renée Gregorio, Hans Brinckmann, Pico Iyer, Chad Kohalyk, Nigel Triffitt, Elliot Rowe, Jeff Fuchs, Natalie Goldberg, Kimberly Hughes, Bernhard Kellerman, Naoko Fujimoto, Yuyutsu RD Sharma, Greg Pape, Robert Brady. Luo Ying, Amy Uyematsu, Siddharth Dasgupta, Robert van Koesveld, Prairie Stuart-Wolff, Yahia Lababidi, Edward J. Taylor, Roger Pulvers, Teo Wei Ger, Matthew Krueger, Rachelle Meilleur, Matthew Krueger, Winifred Bird and Joji Sakurai. Publication in (hopefully) mid-December, to be announced on KJ’s Facebook https://www.facebook.com/kyoto.journal/. Recommended kotatsu reading for the New Year break…

 Alternatively, anyone in Kansai inspired by Alex’s invocation of Manjusri, the lion-riding, sword-wielding Bodhisattva of Wisdom, could consider a trip out to Abemonju-in in Sakurai, to visit a superb tableaux (including Sudhana, the boy-pilgrim who entered the jewel-cave of Maitreya’s Tower) clearly derived from classic representations in “Manjusri Mecca,” Wutai-shan in Shanxi province, China.

Photo below courtesy of Mark Schumacher’s excellent www.onmarkproductions.com site (thanks Mark for attending the Zoom session!)

Alex Kerr’s ‘Heart Sutra’

Review by Preston Keido Houser

Kerr, Alex. Finding the Heart Sutra: Guided by a Magician, an Art Collector and Buddhist Sages from Tibet to Japan. Dublin: Allen Lane, 2020. 297pp. Ebook and paperback.

I’ve been exposed to the Heart Sutra for several decades now (I hesitate to use the word study since the sutra seems to put the critical faculty to sleep even as it awakens awareness). It is one of those amazing historical texts with which one has difficulty finding fault — an error-free scripture.

Perhaps I’m missing something. Therefore, I seize any opportunity to see what others can make of this criticism-defying text. We need all the help we can get. One must accept gifts graciously, and Finding the Heart Sutra by Alex Kerr is indeed a welcome gift. Often the first Buddhist scripture to behold, the Heart Sutra usually makes more “sense” as one of the final, send-off texts in life, as Kerr points out in his Introduction when referring to friends David Kidd and Marguerite Yourcenar — a springboard in more ways than one.

Kerr employs a straightforward approach to his manuscript: Introduction, a transliteration of the Heart Sutra, followed by a ten-part, section-by-section, word-by-word exegesis and commentary — refreshing to be reminded of people, places, or concepts that may have faded. The Dalai Lama, Andy Warhol, Thich Nhat Hanh, Nagarjuna, Mencius, Gore Vidal, Shakespeare — a metaphysical menagerie that populates the commentary. Kerr’s style resembles an informed chat concerning serious matters, again, refreshing in that he does not let the reader get too bogged down in technicalities — it makes for an energizing read.

More of a handbook than a scholarly treatise (although the scholarship is there), Finding the Heart Sutra is akin to a field guide… or perhaps a memoir of a traveling companion… or a mirror journal written to oneself — that’s the impact of the Heart Sutra. Along with commentary, Kerr has provided notes, references, glossary, and a Who’s Who. Oh, and the icing on top: wonderful calligraphy in Kerr’s hand, especially the airy emptiness (空).

Thanks to the Heart Sutra, and now Kerr’s enlightening contribution, I know even less than I did when I first encountered this mind-blazing text… and I’m probably better off for it. As Nobel Laureate Bob Dylan succinctly wrote, “I’m younger than that now.”


(For the hardback or kindle editions of the book, click here.)

Alex Kerr will be interviewed on Nov 29 at 11.00 am Japan time by Ken Rodgers in a Zoom event hosted by Writers in Kyoto. For details and registration, please click here.

Featured writing

The Witches Play Macbeth

The Witches Play Macbeth
by Marianne Kimura

In Birnam Wood, we’d all meet, all the witches, to dance. We’d twirl and skip under the stars with the god Pan. No dull churches for him: he could be found only in groves and grottoes, riverbanks and the little sandy edges of the Forfar Loch, where grasses grew.

Sitting on a rock, he played his reed flute, a sad tune, and we would weep.

His furry legs and hooves tapped out the rhythms on the rocks.

Hecate, the goddess of the witches, also joined us. She particularly appeared when the moon was full. She would just step out from behind an oak tree as if she’d been there all along.

She could sing and, knowing their names, she called to the owls.

We were real witches, so we were untouchable, like fog or foam on the sea, as far as the witch hunts went. We looked like real men or women, and acted like them, we even lived among humans.

But we witches had special powers that made us too clever to be captured. It wasn’t voluntary or something active that we did. It was like we had an invisible shield around us so we couldn’t be accused of witchcraft or imprisoned.

No one was safe, man or woman, from being accused, except of course, ironically, we real witches. We were never caught.

However, governments did apprehend and imprison ordinary people, the unlucky, usually those without money, social connections and political power. Aged, outcast, impoverished, eccentric people who were disliked by their neighbors or involved in disputes were accused of being “witches”.

If there was a bad harvest, or if someone suddenly died, or if there was a freak weather incident….these events were due to “witches”. A convenient scapegoat was then chosen and tried.

Our local feudal lord, Findley Macbeth, the Thane of Glamis, accused almost 100 innocent women of using cats in spells to make freak storms imperil his ships crossing the North Sea. According to the anonymous writ denouncing the women, they had done the spells by swinging stray cats around their heads and casting them from cliffs into the choppy waters.

A few months later he denounced beautiful young Maeve, a servant in his castle, saying that she had bewitched one of his horses and made it go lame.

Maeve’s trial, and those of the women who had “stirred up the winds”, ended with guilty verdicts and vicious executions.

We real witches felt great sympathy for these innocent victims.

Then, our festivities weren’t quite as festive. Our heads drooped, our dances slowed. Pan also seemed troubled and pre-occupied.

With each new human victim of the witch hunts, our outrage grew and we, the real witches, became more and more convinced that something needed to be done.

A lesson needed to be taught, and we were the ones to do it.

“There are whispers that Maeve refused Macbeth’s kisses. That was why he accused her of making his horse lame”, Elayne, my sister, told us one evening in Birnam Wood as we witches gathered in a circle for our festivities, “he had her tortured for days in her cell in revenge. Finally, she was burned alive in the public square.”

“Let’s burn him in revenge!” George, the blacksmith, said.

“We’d best wait for Hecate to come, when there’s a full moon. She must decide what is to be done!” a woman’s voice called out.

But I was so furious that I didn’t want to wait for Hecate’s permission or ideas. The full moon was weeks away.

“It is Findlay Macbeth who has accused and tried witches and stirred this pot until it boils. Let’s go after him!” I said impulsively, feeling a fit of self-consciousness blushing when everyone stared at me.

“But he must know it was us!” said Gellis, a young herbal medicine healer, “just having him die in a riding accident or due to the plague will not carry our imprimatur. He must know us by our colors when this fatal game is over. He must see. He must understand that the hands of witches have personally brought him down.”

“Yes!” I agreed with enthusiasm, “yet we must vanish in time!”

Three of us were selected. Me, because I had suggested targeting Macbeth and now I was somewhat responsible for the mission; Gellis, because she was quick with spells; and Jonet, because she was good with theatrics, prophecies and poetry. We called ourselves Witch One, Witch Two and Witch Three.

“We’ll wait on the heath, on the road to Forres”, I suggested, “When he finds us on his way back from the battle he’s fighting now against the Norwegians, we’ll fill his head with poisonous and fantastical ideas.”

Just then there was the sound of hoof beats galloping and into the clearing rode my gallant husband, Banquo.

Banquo jumped down from his horse and he gave me a passionate kiss. He was a witch who could only attend our dances and festivities occasionally due to his demanding schedule as a fighter, a soldier and a skillful administrator in Findley Macbeth’s administration. He was a mole, working for Macbeth as a spy for us witches.

“Sorry I’m late”, he said, “We’re still fighting the Norwegians. I couldn’t get away easily until after it got dark. Did I miss anything?”

I explained about our plan to use dooming prophecies to take revenge on Macbeth for the women who had been executed. I was a bit nervous. After all, he worked side by side with Macbeth.

“I’ll help you”, he said levelly, “Macbeth deserves whatever revenge you can devise.”

A murmur of approval rose up in the crowd.

“Macbeth is hoping to be promoted”, Banquo said. “His fondest hope is to become king.”

“We maybe could use that”, said Jonet.

“You can reveal to him a prophecy that my descendants will be kings, not his. That information will send him over the edge. He’ll no doubt try to have me killed.”

 “Witches aren’t immortal”, I said quietly but firmly, “there’s no reason for you to put yourself in danger.”

“No problem. I can take care of myself.” He gave me a sly wink, “I’m a witch too, remember.”

We had some weeks to prepare. Battles involving Macbeth and the other generals and thanes raged on the inhospitable heath for weeks and we knew we’d have to wait until these bloody conflicts ended. We needed Macbeth to be alone and unhurried, not preoccupied with fighting. Instead, we spent time with our familiars and tried to get into our roles. For our familiars, I chose my gray cat, Graymalkin; Gellis selected her favorite toad, Paddock; and Jonet decided to ask Harpier, not a pet exactly, like the other two, but a wild raven she sometimes did spells with, to help.

There was one more problem. As wife of Banquo, the Thane of Lochabar, I knew Findley Macbeth socially due to the fact that the thanes and we wives attended parties for the king. In those days, Banquo was posted in Forres, near Glamis, due to the fact that Lochabar, his estate in the northern Highlands, was remote and inconvenient and no battles ever happened there. Banquo and I were provided with a little house in Forres, near the barracks, in which to live.

So of course I would have to disguise myself. And Gellis and Jonet felt that elderly wise women would make the most convincing witches as they would be the most stereotypical and expected type of witch.

To practice, we did spells to transform ourselves into three elderly women, withered and wild in our attire of torn black capes and long skirts variously moss green and dark violet. One day we gathered in Jonet’s garden, next to a hawthorn hedge during a lightning storm.

“When shall we three meet again? In thunder, lightning, or in rain?” I shrieked, ex tempore, into the storm.

Rain drops splashing down her face, Gellis exclaimed, gripping my wrists, “When the hurly-burly’s done, When the battle’s lost and won.”

Jonet’s turn next. I wondered what she would come up with. She had a gift for poetry.

“That will be ere the set of sun.” A mischievous smile on her lips, Jonet said the words in a voice like honey, smooth and magical.

We had to please, or Macbeth wouldn’t listen.

We needed to be good.

We shivered pleasurably, holding hands now in a circle, the wind blowing our shredded garments into a thousand fighting banners.

 It was my turn.

“Where the place?” Short and practical, a counterpoint to the poetic and lyrical.

“Upon the heath”, answered Gellis, in perfect rhythm.

Jonet’s turn again.

“There to meet with Macbeth.” Eyes now flashing against the gray sky, she spat out his hated name with musical glee.

On another occasion, while practicing at dusk, and hidden in the tall reeds on the banks of the Loch of Forfar, we devised an impromptu and macabre routine.

I started by asking Gellis, “Where hast thou been, sister?”

A loon swimming in the loch swooned down into the mirrors of black water without a sound.

“Killing swine”, she tossed off after the slightest pause. Witches were, of course, always and without any reason, being accused of causing the deaths of farm animals.

Jonet shot me a glance.

“Sister, where thou?” she quizzed, eyebrows arched.

In haste to prove my mettle, I jumped into a story I made up on the spot about a sailor’s wife who had refused to share her chestnuts with me. As a result I added that I would take revenge on her poor husband, vulnerable in his shaky little vessel, the Tiger, and on his way to Aleppo, Syria, to buy spices and silks from the Orient.

Does that seem unfair to you?

Why should that innocent man, a small spot in the ocean, pay for his wife’s bad manners?

But women are always the targets, are we not? The victims of the witch hunts, almost always women. We are accused of being lustful and lascivious, tempting men to sin, and of being nearer animals than men.

So my purpose was to balance the scales a bit.

I like animals and if the sailor’s wife and I are closer to animals, then I should stand with her.

So I chose the husband as my victim.

Witches are said to be vengeful, but that is a crusty lie if ever there was one.

We like when things are fair, when the scales are evenly balanced.

One grey morning, as a storm was scattering sleet like seeds in handfuls across the streets, an exhausted-looking man knocked at my door. This messenger, a witch sent by my husband, had traveled all night on foot. After I let him in, he told me that the Norwegians had just surrendered. He had some further news for me: Macbeth was going to be promoted to Thane of Cawdor but didn’t know it yet.

 Gellis, Jonet and I had only a few hours to prepare and station ourselves near but not too near the castle of Glamis, on the road from where the battle had taken place. We had to look like we were creatures of the green-gray heath, like wild birds sheltering out of the wind.

Along the road through the heath, there was an old slab of yellowish stone, almost as tall as two men, called the Serpent Stone by locals because ancient Picts had carved two entwined figures that looked like snakes on its surface. We had decided to stand beside it.

 It would lend us a mystical, antique atmosphere, but the Serpent Stone was a good walk away and we had to hurry. The weather was hideous and cold; the sleet had turned to hail, and thunder punctuated the air as we hurried on foot. We were out of breath when we arrived at the icy Serpent Stone, and we quickly did the necessary spells to transform ourselves into ancient crones: Witches One, Two and Three.

We waited some time, enough to become quite cold. There was a stiff gust of wind, and then we saw the two victorious generals, Macbeth and Banquo, come riding from the west. Macbeth made as if to continue on, but Banquo, of course, stopped and dismounted and then Macbeth had to stop as well.

Insinuating that he was unhappy about stopping in the bad weather, Macbeth loudly complained, “so foul and fair a day I have not seen”.

Banquo ignored him and tried to cover over any awkwardness by asking an innocent traveler’s question: “How far is’t call’d to Forres?” But, slightly shaking and nervous, he couldn’t wait for an answer. Pointing at us, he asked in a loud stagy voice, “what are these so wither’d and so wild in their attire?”

But Macbeth, with a scowl on his face, was pulling on the reins of his horse, as if making to continue the journey. No doubt the weather was unpleasant and he wanted to be back home to a warm fire.

Afraid to lose his audience, Banquo loudly started speaking as fast as he could: “That look not like the inhabitants o’ the earth, and yet are on’t? Live you? or are you aught that man may question?”

He had brought the topic around to divination!

We watched silently.

We tried to assume hostile, and sullen poses. We knew we were more likely to find success in seeming to have no interest.

We watched, tense, yet secretly elated, as Macbeth slowly dismounted and walked over to Banquo, whose long speech, delivered like a magician with his hands in the air, gave the impression that he was conjuring us: “You seem to understand me, By each at once her chappy finger laying upon her skinny lips: you should be women, and yet your beards forbid me to interpret that you are so.”

Macbeth held up his hand, cutting off Banquo from saying anything more.

He stepped in front of Banquo and commanded us: “Speak, if you can: what are you?”

I chanted “All hail, Macbeth, hail to thee, Thane of Glamis!”

Gellis, in an ethereal white veil, like a ghost, intoned in an otherworldly voice, “All hail, Macbeth, hail to thee, Thane of Cawdor!”

Over the wind, Jonet, in a long black gown with a hood, screamed, “All hail, Macbeth, that shalt be king hereafter!” She thrust her broom in the air regally like a monarch’s scepter.

At Jonet’s provocative words, Macbeth’s mouth dropped open and his piercing cold eyes almost seemed like they would explode in fire and set his thatch of sandy thin hair ablaze. Jonet, the oracle, fixed her eyes straight ahead.

Now Banquo knew that we had caught the trout, and he played it up: “Good sir, why do you start, and seem to fear things that sound so fair?” Patiently, he turned to us and repeated the prophecy as if it were already a near-certainty: “My noble partner you greet with present grace, and great prediction of noble having and of royal hope, that he seems rapt withal; to me you speak not.” He paused for effect, letting us seem to consider his words, creating dramatic effect.

Banquo continued, “If you can look into the seeds of time, and say which grain will grow, and which will not, speak then to me, who neither beg nor fear your favors nor your hate”.

We had arrived at the part where we would have to tell Banquo’s dangerous fortune. My words would put my husband in peril from this cruel and ambitious man.

But I had to keep to the script.

“Lesser than Macbeth and greater”, I said in a piercing whisper, staring intensely ahead at the air, not at my husband.

“Not so happy, yet much happier”. Glennis’ voice was chipped ice.

“Thou shalt GET KINGS, though thou BE NONE”, Jonet wailed as if in a trance, adding, almost mockingly, “So all hail, Macbeth and Banquo!”

“Banquo and Macbeth, all hail!” I shouted, defiantly putting my husband’s name first.

We turned around and ran a few meters away so Macbeth wouldn’t hear our disappearing spell. Then we huddled together and said the magic words that created the necessary illusion we had vanished into the air.

Days later King Duncan was stabbed to death in bed while visiting Macbeth’s castle. Rumors flew about the identity of his killer, but nothing was proven. Banquo, of course, was there that night and knew very well that it was Macbeth who had done it.

Macbeth, as expected, was crowned king. He continued to treat Banquo with obsequious kindness and had us moved into a larger house.

However, we were certain that Banquo would be an eventual target, so we made sure to get a witch, my cousin Seyton from Edinburgh, hired as a servant in Macbeth’s castle, to spy for our side.

Seyton indeed played an important part.

Macbeth, asking around, found two men who agreed to kill Banquo after Macbeth told them many lies about how all the wrongs he’d done to them were really Banquo’s fault. But Seyton, busying himself nearby by polishing some swords, was eavesdropping on that whole conversation.

When Macbeth had finished talking to the hired killers, he dismissed them and Seyton led them to the door and in a low murmur told them they could have money provided they would accompany him to the stables. Seyton sat them down in the stables and proceeded to persuade them to only pretend to kill Banquo.

As it turned out, the two men had actually not put any credit in Macbeth’s story blaming Banquo for everything and they were relieved to have a way out of their agreement with Macbeth.

So the groom gave them some more gold and arranged with them to perform a fake attack.

The groom and the two hired killers went to the spot to wait for Banquo and Fleance. They flagged Banquo down and explained the situation. And then all of them played out a simulated ambush, with some staged shouting and screaming and throwing of rocks and mud. Then the hired killers went back to the castle, after one of them cut his finger and wiped the blood on his face to make it appear he had been violently fighting. That’s why Macbeth says “there’s blood upon thy face” to him.

Another important decision we made was for the murderers to tell Macbeth that Fleance had escaped. Then the witch’s prophecy would be still possible, a nagging weight on Macbeth.

Our plan included Banquo dressing up as a bloody ghost and materializing before Macbeth in order to drive him a bit mad. We hadn’t planned on having the haunting scene take place so soon after Banquo’s “death”, but that evening Macbeth was holding a dinner party, which Banquo and I had been invited to attend. As Banquo laughingly told me later, “I didn’t want to hurt his feelings by ignoring his kind invitation.”

So Banquo used a knife to cut a shallow harmless wound in his finger and wiped his handkerchief in the blood and wrapped his head in the handkerchief. Also, he rubbed mud and dirt on his cheeks, then he raced to the castle and stole into the grand hall just as King Macbeth was grandly greeting his guests.

Of course it had a wild effect. And because Banquo was an adept witch, he knew how to make himself only visible to Macbeth and not to the other dinner guests or even Lady Macbeth. On and off, like a firefly glowing intermittently, he appeared and disappeared, shaking his blood-stained hair at the by now horrified and trembling monarch or mischievously taking Macbeth’s seat before Macbeth could sit down.

As the noble Lady of Lochabar, I was there, of course, pretending to be dismayed and distressed both by the strange madness of our new monarch and by the unaccountable absence of my husband.

The dinner party ended very early after a broken and pale Lady Macbeth dismissed all the guests. I walked back home alone under the trees, my heart singing.

Going into the bedroom, I opened my clothes closet and found my husband half-asleep on some pillows on the floor there.

He pulled me down next to him and gave me a hug.

In the dark I touched his face and hair. His hair was clean, though slightly damp.

“How did you wash out all that blood and mud?”

“I jumped in the river on the way home and scrubbed,” Banquo said.

“I’ll have to live in this closet for a while”, he continued, “We can’t have the servants seeing me and gossiping about how I’m really still alive.”

“Yes,” I agreed. I was thinking what a relief it would be to no longer have to worry about my husband being killed by Macbeth. It had been an utter strain on us since we hadn’t been sure how Macbeth would go about it. Now Fleance, our son, who was 20, was on his way back to Lochabar, where he would hide out with our gamekeeper; and my husband was safely in a closet, where he couldn’t fight in any wars or be attacked by Macbeth.

“Don’t worry, I’ll feed you properly”, I giggled, tickling him under his arm.

A few months passed and one night, when it was a full moon, Gellis, Jonet, Banquo and I went to the clearing in Birnam Wood to dance.

Hecate stepped out from behind her oak tree and, unusual for her, had an awful scowl upon her face.

“Why, how now, Hecat? You look angerly”, I whispered, dismayed.

Hecat spoke at length, quite poetically:

“Have I not reason, beldams as you are,
Saucy and overbold? How did you dare
To trade and traffic with Macbeth
In riddles and affairs of death;
And I, the mistress of your charms,
The close contriver of ll harms,
Was never call’d to bear my part
Or show the glory of our art?”
And which is worse, all you have done
Hath been but for a wayward son,
Spiteful and wrathful, who, as others do,
Loves for his own ends, not for you.
But make amends now: get you gone,
And at the pit of Acheon
Meet me in the morning: thither he
Will come to know his destiny.”
Your vessels and your spells provide,
Your charms and everything beside.
I am for th’ air; this night I’ll spend
Upon a dismal and fatal end.
Great business must be wrought ere noon
Upon the corner of the moon……”

After a few more theatrics, she casually adjusted her enormous midnight-blue shawl around her shoulders and swooped off on her broom into the freezing night air.

The moon was far away and she would need hours to get there.

In the silence of the wood, Jonet, Gellis and I couldn’t help but squeal with excitement, our breath white swirls of crystal mist.

Despite the fact that Hecate was upset that we had made and carried out our plans without consulting her, she had forgiven us and she was even helping us: we now knew we’d have to go to the pit of Acheron, the local nickname of a little natural cave in the side of a rocky hill near Covesea.

And we’d have to tell Macbeth his fortune again.

The next day Macbeth showed up and we were waiting for him.

My favorite prophecy continues to be the one about the forest of Birnam Wood coming to high Dunsinane Hill. Jonet and Gellis will never agree with me; they both like the one about how none of woman-born shall harm Macbeth.

Banquo, of course, enjoyed the part where he came dancing out of the shadows like an apparition, spinning and lurching around in a golden paper crown and borrowed scarlet cape.

Macbeth, unhinged, kneeling in his agony and elation, was red and gray, his face, his hands, mottled. I remember that.

In fact, I find I cannot forget it.

Now that it’s all over and Macbeth is dead and buried in the churchyard, this story is just a memory, our devious plot, our fantastical and successful adventure.

About which we witches reminisce.

And moreover, we still attend the witches’ dances in Birnam Wood.

The End

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