[IBC] Mushin-- not what you do to tater tots [Was: [IBC] Craig & Andy-- Han Shan (Kanzan) &
 

Oh, I thought Andy was writing to me, alone. I appreciate an unvarnished response & I think Andy does, too. I've learn from him-- whether agreeing with his "lesson" or disagreeing. Nevertheless, this topic is bonsai-related, & I appreciate Andy respon
ding with heart. Perhaps others will be interested.

Chris

----- Original Message -----
From: Chris Cochrane
To: Andy Rutledge
Sent: Saturday, September 20, 2003 4:59 PM
Subject: [IBC] Craig & Andy-- Han Shan (Kanzan) & She De (Jittoku) [WAS: [IBC] Japanese terms in bonsa...]


Hi Andy.

For "mushin," I'd refer you to the calligrapher-priest-swordsman Takuan, an early 17th century abbot of Daitokuji, who explains not allowing the slightest _suki_ "interval of relaxation" to exist in a focused mind so that it has it has perfect fluidity.
I has little to do with nothingness or fullness, Andy, except as a notion. "The unconscious mind that is no-mind" (_mushin no shin_), "the mind that knows no stopping" _tomaranu kokoro_ and the "mind abandoned and yet not abandoned (_sutete suteno kokoro_
) are each notions that without deliberation, an instinctual response automatically allows perfected action. The mastering of "no mind," allows the fluidity of the mind. Takuan describes it in a letter to Yagu Tajima no kami Munenori. See D.T.Suzuki's _
Zen and Japanese Culture_ & Stephen Addiss's _The Art of Zen_ if you are not familair with Takuan Soho.

I don't see _mushin_ representing "fullness" of anything-- and wonder what source you reference for the "fullness of complete-being." The notion of the "emptiness of non-being" was noted for _mushin_ (an often noted Zen concept) and for _muichi butsu_ [l
iterally "not (having) one thing"] because they similarly reject striving or completeness. They ask the wabi aesthete or Zen adeherent to retain 'preparedness' which is always incomplete.

I'd be interested in how you see bonsai as related to seeing with "no-mind" as it is repeatedly posed as its antithesis. Jakuan Sotaku, author of the the 18th century Zencharuko, for example, considered building elaborate tea rooms or playing with the sha
pes of trees (as well as playing with the shapes of rocks) contrary to Zen understanding. He noted that indulgence in such luxuries is not the way to discover one's original nature.

Best wishes,
Chris... C. Cochrane, , Richmond VA

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