The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.49

The Whole Ideal of Teaism is a Result of

Zen Conception of Greatness

in the Smallest Incidents of Life

「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 reflection of the inner light.

The organisation 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 care-taking of the monastery, and curiously enough, to the voices were committed the lighter duties, while to the most respected and advanced monks were given the more irksome and menial tasks.
Such serices 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 ideals 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.」(From the Book of Tea-Taoism and Zennism, pp.51-52, Charles E. Tuttle Co., Rutland, Vermont-Tikyo, Japan)

Today's description is the summary of Taoism and Zennism related to Teaism.

Okakura described that Taoism furnished the basis for aesthetic ideals, Zennism made them practical.

As its practical way of human lifestyle, we drink tea to search aesthetic ideals and practical performance of greatness in daily life, even in the smallest incidence.

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Picture: Blue - Green Glazed Square Platter by Keitoku Kato
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.48

Outward Accessories;

Impediments to a Clear Perception of Truth

「Zen was often opposed to the precepts of orthodox Buddhism even as Taoism was opposed to Confucianism.
To the transcendental insight of Zen, words were but an incumbrance to thought; the whole sway of Buddist scriptures only commentaries on personal speculation.
The followers of Zen aimed at direct communication with the inner nature of things, regarding their outward accessories only as impediments to a clear perception of Truth.
It was this love of the Abstract that led the Zen to prefer black and white sketches to the elaborately coloured paintings of the classic Buddist School.
Some of the Zen even became iconoclastic as a result of their endeavour to recognise the Buddha in themselves rather than through images and symbolism.
We find Tankawosho breaking up a wooden statue of Buddha on a wintry day to make a fire.
"What sacrilege!" said the horror-stricken bystander.
"I wish to get the Shali out of the ashes," calmly rejoined the Zen.
"But you certainly will not get Shali from this images!" was the angry retort, to which Tanka replied, "If I do not, this is certainly not a Buddha and I am committing no sacrilege."
Then he turned to warm himself over the kindling fire. 」(From the Book of Tea-Taoism and Zennism, pp.50-51, Charles E. Tuttle Co.,Rutland Vermont-Tokyo, japan)

Zen signifies consecrated Meditation to reach supreme self-recognition and advocates strong individualism.

The Zen ask the direct communication with the inner nature things.

The facts resut to mean the Buddist scriptures, images and symbolism of Buddha are their outward accessories, which are impediments to a clear perception of Truth.

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Picture: Kayokukan by Katashi Oyama
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.47

Zennism; Truth Through

the Comprehension of Opposites

「Zennism, like Taoism, is the worship of Relativity.
One master defines Zen as the art of feeling the polar star in the southern sky.
Truth can be reached only through the comprehension of opposites.
Again, Zennism, like Taoism, is a strong advocate of individualism.
Nothing is real except that which concerns the working of our own minds.

Yeno, the sixth patriach, once saw two monks watching the flag of a pagoda fluttering in the wind.
One said "It is the wind that moves," the other said "It is the flag that moves" ; but Yeno explained to them that the real movement was neither of the wind nor the flag, but of something within their own minds.

Hiakujo was walking in the forest with a disciple when a hare scurried off at their approach.
"Why does the hare fly from you?" asked Hiakujo.
"Because he is afraid of me," was the answer.
"No," said the master, "it is because you have a murderous instinct."

This dialogue recalls that of Soshi(Chuangtse), the Taoist.
One day Soshi was walking on the bank of a river with a friend.
"How delightfully the fishes are enjoying themselves in the water!" exclaimed Soshi. His friend spake to him thus: "You are not a fish; how do you know that the fishes are enjoying themselves?"
"You are not myself," returned Soshi; "how do you know that I do not know that the fishes are enjoying themselves?"」(From the Book of Tea-Taoism and Zennism,pp.49-50,
Charles E. Tuttle Co.,Rutland, Vermont-Tokyo, Japan)

In this chapter, the points are as follows.
1) Zennism, as well as Taoism, is the worship of Relativity and is a strong advocate of individualism.
2) Truth can be reached only through the comprehension of opposites.

As you know, the title of this Blog is "Snoberry Rhapsody Over Beyond the Pros & Cons".
Yet, the purpose of this Blog is "Let's search for Glocal Lifestyles"," which is based on eternal truth."

How do you think?

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The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.46

Zenn; The History of the Patriarchs & the Doctrines

「The first teaching of Zen as you know it at the present day must be attributed to the sixth Chinese patriarch Yeno(637-713), founder of Southern Zen, so-called from the fact of its predominance in Southern China.
He is closely followed by the great Baso (died 788) who made of Zen a living influence in Celestial life.
Hiakujo(719-814), the pupil of Baso, first instituted the Zen monastery and established a ritual and regulations for its gpvernment.
In the discussions of Zen school after the time of Baso we find the play of the Yangtse-Kiang mind causing an accession of native modes of thought in contrast to the former Indian idealism.
Whatever sectarian pride may assert to the contrary, one cannot help being impressed by the similarity of Southern Zen to the teachings of Laotse, and the Taoist Conversationalists.
In the Taoteiking we already find allusions to the importance of self-concentration and the need of properly regulating the breath-essential points in the practice of Zen meditation.
Some of the best commentaries on the Book of Laotse have been written by Zen scholars.」(From the Book of Tea-Taoism and Zen, pp.48-49, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

Let's remember the previous sentences.
「Zen is a name derived from the Sanscrit word Dhyana, which signifies " Meditation".
It claims that through consecrated meditation may be attained supreme self-realisation」

Just, I like to consecrate to Meditation.

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Picture: Mt.Fuji by Katashi Oyama
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.45

Zen; Supreme Self-Realisation

「If now we turn our attention to Zennism we shall find that it emphasises the teachings of Taoism.
Zen is a name derived from the Sanscrit word Dhyana, which signifies meditation.
It claims that through consecrated meditation may be attained supreme self-realisation.
Meditation is one of the six ways through which Buddhahood may be reached, and the Zen sectatians affirm that Sakyamuni laid special stress on this method in his later teachings, handing down the rules to his chief disciple Kashipa.
According to their tradition Kashipa, the first Zen patriarch, imparted the secret to Ananda, who in turn passed it on to successive patriachs until it reached Bodhi-Dharma, the twenty-eighth.
Bodhi-Dharma, came to Northern China in the early half of the sixth century and was the first patriarch of Chinese Zen.
There is much uncertainty about the history of these patriarchs and their doctrines.
In its philosophical aspect early Zennism seems to have affinity on one hand to the Indian Negativism of Nagarjuna and on the other to the Gnan philosophy formulated by Sancharacharya.」(From the Book of Tea-Taoism and Zennism, p.47-48, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

Now, we are going to study about Zen, which is the most deeply affect to The Way of Tea and/or The Tea Ceremony.

First of all, let's learn about the history of Zen.
Yet, there is much uncertainty about the early phase of Zen history.

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The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.44

The Master of the Art of Living ;

Pity, Economy, Modesty

「He who had made himself master of the art of living was the Real Man of the Taoist.
At birth he enters the realm of dreams only to awaken to reality at death.
He tempers his own brightness in order to merge himself into the obscurity of others.
He is "reructant, as one who crosses a stream in winter; hesitating, as one who fears the neighbourhood; respectful, like a guest; trmbling, like ice that is to melt; unassuming, like a piece of wood not yet carved; vacant, like a valley; formless, like troubled waters."
To him the three jewels of life were Oity, Economy, and Modesty.」 (From the Book of Tea-Taoism and Zennism, pp.46-47, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

I would like to wander and struggle asking and seaching the eternal truth.

Therefore, I prefer to sing the famous song(Bob Dylan).
" How many roads must a man walk down Before you call him a man? Yes,'n' how many seas must a white dove sail Before she sleeps in the sand? Yes,'n' how many time must the cannon balls fly Before they're forever banned? The answer, my friend, is blowin' in the wind. The answer is blowin'in the wind."

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Picture: Striped Porgy by Katashi Oyama
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.43

The Vacuum; Japanese Theories of Action

「These Taoist' ideas have greatly influenced all our theories of action, even to those of fencing and wrestling.
Jiu-jitsu, the Japanese art of self-defence, owes its name to a passage in the Taoteiking.
In jiu-jitsu one seeks to draw out and exhaust the enemy's strength by non-resistance, while conserving one's own strength for victory in the final struggle.
In art the importance of the same principle is illustrated by the value of suggestion.
In leaving something unsaid the beholder is given a chance to complete the idea and thus a great masterpiece irresistibly rivets your attention until you seem to become actually a part of it.
A vacuum is there for you to enter and fill up to the full measure of your aesthetic emotion.」(From the Book of Tea-Taoism and Zennism, p.46, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

As already you know, Taoism is Chinese origin and has long history.
The Taoism and related philosophy such as Zennism have deeply influenced to Japanese culture.

The Tea Drinkings including The Way of Tea and Tea Cult had principally owed to the Taoism and Zennism.

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Picture: Blue - Green Glazed Square Plate by Keitoku Kato
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.42

The Vacuum ; the Whole Can Always

Dominate the Part

「The Taoists claimed that the comedy of life could be made more interesing if everyone would preserve the unities.
To keep the proportion of things and give place to others without losing one's own position was the secret of success in the mundane drama.
We must know the whole play in order to properly act our parts; the conception of totality must never be lost in that of the individual.
This Laotse illustrates by his favourite metaphor of the Vacuum.
He claimed that only in vacuum lay the truly essential.
The reality of a room, for instance, was to be found in the vacant space enclosed by the roof and walls, not in the roof and wales themselves.
The usefulness of a water pitcher dwelt in the empitiness where water might be put, not in the form of the pitcher or the material of which it was made.
Vacuum is all potent because all containing.
In vacuum alone motion becomes possible.
One who could make of himself a vacuum into which others might freely enter would become master of all situations.
The whole can aiways dominate the part.」(From the Book if Tea-Taoism & Zennism, pp.44-45,
Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

It is easy to understand that the whole always dominate the part.

Yet, I dare to say that the essentials always dominate the whole.
In physics, you will accept the facts that quantum mechanics dominates Newton physics.
Quantum mechanics is dominated by nuclear physics.

Glocal culture is based on local culture.

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Picture: Russianblue by Katashi Oyama
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The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.41

The Legitimate Sphere of the Relative

「But the chief contribution of Taoism to Asiatic life has been in the realsm of aesthetics.
Chinese historians have always spoken of Taoism as the "art of being in the world," for it deals with the present-ourselves.
It is in us that God meets with Nature, and yesterday parts from to-morrow.
The Present is the moving Infinity, the legitimate sphere of the Relative.
Relativity seeks Adjustment; Adjustment is Art.
The art of life lies in a constant readjustment to our surroundings.
Taoism accepts the mundane as it is and, unlike the Confucians and the Buddists, tries to find beauty in our world of woe and worry.
The Sung allegory of the Three Vinegar Tasters explains admirably the trend of the three doctrines.
Sakyamuni, Confucius, and Laotose once stood before a jar of vinegar-the emblem of life- and each dipped in his fingers to taste the brew.
The matter-of- fact Confucius found it sour, the Buddha called it bitter, and Laotose pronounced it sweet.」 (From the Book of Tea-Taoism and Zennism, p.44, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

How do you answer if you dipped your finger to taste a vinegar?

I would like to answer the taste as it is.

I think there is the possibility the vinegar is sour, bitter or sweet depend on what kind of vineger you tasted.
The fact means you don't know who is honest to answer.

The feeling of taste will be also different depending on how much you tasted at once.
Therefor, you have to adjust the quontity of vinegar and taste at once.
It means every one have to taste at the same condition- need to adjust the sciantific condition.

Do you think Okakura Kakuzou had the special intention to the expression of "found", "called" and "pronounced" ?

The matter-of -fact, I am not sure how do I understand the characters of three, Confucious, Buddha and Laotse.

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Picture: Blue - Green Glazed Square Platter by Keitoku Kato
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.40

In a Wealth of Imagery

「Chinese history is full of instances in which the votaries of Taoism, princes and hermits alike, followed with varied and interesting results the teachings of their creed.
The tale will not be without its quota of instruction and amusement.
It will be rich in anecdotes, allegories, and aphorisms.
We would fain be on speaking terms with the delightful emperor who never died because he never died.
We may ride the wind with Liehtse and find it absolutely quiet because we outselves are the wind, or dwell in mid-air with the Aged One of the Hoang-Ho, who lived betwixt Heaven and Earth because he was subject to neither the one nor the other.
Even in that grotesque apology for Taoism which we find inChina at the present day, we can revel in a wealth of imaginary impossible to find in any other cult.」 (From the Book of Tea-Taoism and Zennism, p.43,　Ｃｈａｒｌｅｓ E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

You will realise that Taoism is the social and/or spiritual basises of Chinese, Japanese and other world wide countries.
The fact means Taoism is the Glocal Culture and has the Glocal Character.
The Taoism has the effects on Superrealism and/or Surrelism of the Arts and other social matters.

Just Drinking Tea is also the Results of the Expression of Taoism and/or Zennism.

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Picture: Kayokukan by Katashi Oyama
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.39

The Capacity for Reserve & Refinement

「The virility of the idea lies not less in its power of breakig through contemporary thought than in its capacity for dominating subsequent movements.
Taoism was an active power during the Shin dynasty, that epoch of Chinese unification from which we derive the name of China.
It would be interesting had we time to note its influence on contemporary thinkers, the mathematicians, writers on law and war, the mystics and alchemists and the latter nature-poets of the Yangtse-Kiang.
We should not even ignore those speculations on Reality who doubted whether a white horse was real because he was white, or because he was solid, nor the Conversationalists of the Six dynasties who, like the Zen philosophers, revelled in discussions concerning the Pure and the Abstract,
Above all we should pay homage to Taoism for what it has done toward the formation of the Celestial character, giving to it a certain capacity for reserve and refinement as "warm as jade." 」(From the Book of Tea-Taoism and Zennism,PP.42-43, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

Since the generation of the Shin Dynasty, the first dynasty of Chinese unification, Taoism
already had an active power for the formation of the Celestial character, a certain capacity for reservation and refinement.

It's also the long story that Taoism had the effective power to Japanese philosophical basis and to the formation of the Celestial character.

Therefore, we, Japanese had the affinity to the Zennism, which resulted in the philosophical backgland of the Way of Tea, the tea-ceremony.

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Picture: Red by Copper Glaze Crock by Keitoku Kato
Image Designer: Izumi Mori

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.38

Beyond Right & Wrong-2

「We nurse a conscience because we are affraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves.
How can one be serious with the world when the world itself is so ridiculous!
The spirit of barter is everywhere.
Honour and Chastity!
Behold the complacent salesman retailing the Good and True.
One can even buy a so-called Religion, which is really but common mortality sanctified with flowers and music.
Rob the Church of her accessories and what remain behaind?
Yet the trusts thrive marvellously, for the prices are absurdly cheap,-a prayer for a ticket to heaven, a diploma for an honourable citizenship.
Hide yourself under a bushel quickly, for if your real usrfulness were known to the world you would soon be knocked down to the highest bidder by the public auctioeer .
Why do you men and women like to advertise themselves so much?
Is it not but an instinct derived from the days of slavery?」(From the Book of Tea-Taoism and Zennism,pp.41-42, Charles E. Tuttle Co., Rutland, Vermont-Tokyo,Japan)

Everythings are beyond right and wrong.
The Life Phenomenon itself is but an empty struggle.

Yet, I would not like to slumber.
I would like to struggle with asking an eternal truth.

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Picture: Hare by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.37

Beyond Right & Wrong

「We have said that the Taoist absolute was the Relative.
In ethics the Taoist railed at the laws and the moral codes of society, for to them right and wrong were but relative terms.
Definition is always limitation- the "fixed" and "unchangeless" are but terms expressive of a stoppage of growth.
Said Kutsugen, "The Sages move the world."
Our standards of morality are begotten of the past needs of society, but is society to remain always the same?
The observance of communal traditions involves a constant sacrifice of the individual to the state.
Education, in order to keep up the mighty delition, encourages a species of ignorance.
People are not taught to be really virtuous, but to behave properly.
We are wicked because we are frightfully self-conscious.
We never forgive others because we know that we ourselves are in the wrong.」From the Book of Tea-Taoism and Zennism, pp.40-41,Charles　E.　Tuttle Co., Rutland, Vermont-Tokyo, Japan)

Considering the real truth, especially social matters, it is the way of convenience to the government and/or social control of peoples.
In that sence, it is The Relative.
The fact means we have to think about eternal truth.
Is the idea already against The Taoism.

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Picture: Russianblue by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.36

Taoism Versus Confucianism

「The germ of Taoist speculation may be found long before the advent of Laotse, surnamed the Long-Eared.
The archaic records of China, especially the Book of Changes, foreshadow his thought.
But the great respect paid to the laws and customs of that classic period of Chinese civilisation which culminated with the establishment of the Chow dynasty in the twelfth B.C., kept the development of individualism in check for a long while, so that it was not until after the disintegration of the Chow dynasty and the establishment of innumerable indipendent kingdoms that it was able to blossom forth in the luxuriance of free-thought.
Laotose and Soshi(Chuangtse) were both Southerners and the greatest exponents of the New School.
On the other hand Confucius with his numerous disciples aimed at retaining ancestral conventions.
Taoism cannot be understood without some knowledge of Confucianism and vice versa.」(From the Book of the Tea-Taoism and Zennism,pp.39-40, Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)

It is very exciting that the individualism was developped at the age of Long- Eared,and Laotose and Soshi.
In contrast, it is suprising that the ideas of Law and customs were in the period of the twelfth century B.C..

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Picture: Acrobat Monkey & His Master by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.35

Taoism & Zennism ; Individualistic Trend

「It should be remembered in the first place tha Taoism, like its legitimate successor, Zennism, represents the individualistic trend of the Southern Chinese mind in contra-distention to the communism of Northern China which expressed itself in Confucianism.
The Middle Kingdom is as vast as Europe and has a differentiation of idiosyncrasies marked by the two great river systems which traverse it.
The Yangtse-Kiang and Hoang-Ho are respectively the Meditarranean and the Baltic
Even to-day, in spite of centuries of unification, the Southern Celestial differs in his thoughts and beliefs from his Northern brother as a member of the Latin race differs from the Teuton.
In ancient days, when communication was even more difficult than at prestent, and especially during the feudal period, this difference in thought was most pronounced.
The art and poetry of the one breathes an atmosphere entirely distinct from that of the other.
In Laotse and his followers and in Kutsugen, the forerunner of the Yangtse-Kiang naturepoets, we find an idealism quite inconsistent with the prosaic ethical notions of their contemporary northern writers.
Laotose lived five centuries before the Christian Era.」 (From the Book of Tea-Taoism & Zennism, pp.38-39, Charles E. Tuttle Co., RUtland, Vermont-Tokyo,Japan)

It is interesting that Taoism and Zennism represent the Indivudualistic trend and the Southern Chinese origin.
In contrast, Confucianism represents the Communism trend of the Northern China.
I would like to know if Okakura's descriptions are general acceptance.

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Picture: Ash-Glazed Combed Pattern Rectangular Dishes by Keitoku Kato

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.34

The Tao = the Mode of the Universe

「The Tao is in the Passage rather than the Path.
It is the spirit of the Cosmic Change,-the eternal growth which returns upon itself to produce new forms.
It reconcils upon like dragon, the beloved symbol of the Taoists.
It folds and unfolds as do the clouds.
The Tao　might be spoken of as the Great Transition.
Subjectively it is the Mode of the Univwese.
Its Absolute is the Relative. 」(From the Book of Tea-Taoism and Zennism,pp.37-38, Charles E. Tuttle Co., Rutland, Vermont-Tokyo,Japan)

I must remember as follows.
「The Tao is in the Passage and the spirit of the Cosmic Change,the Great Transition.
It is the Mode of the Universe.
Its Absolute is the Relative.」

Nietzsche, Germany philosopher and poet, well understood the Tao.
He resulted in the Idea to love the philosophy of the Eternal Returnning of the Fate.

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Picture: Striped Porgy by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.33

The Passage to the Mother of the Universe

「The Tao literally means a Path.
It has been severally translated as the Way, the Absolute, the Law, Nature, Supreme Reason, the Mode.
These renderings are not incorrect, for the use of the term by the Taoists differs according to the subject-matter of the inquiry.
Laotse himself spoke of it thus:
"There is a thing which is all-containing, which was born before the existence of Heaven and Earth.
How silent! How solitary! It stands alone and changes not.
It revolves without danger to itself and is the mother of the universe.
I do not know its name and so call it the Path.
With reluctance I call it the Infinite.
Infinite is the Fleeting,
the Fleeting is the Vanishing,
the Vanishing is the Reverting."」( the Book of Tea-Taoism and Zennism, p.37, Charles E. Tuttle Co., Rutland, Vermont- Tokyo, Japan)

Let's read the philosophical and poet like beutiful sentences with the musical voice.
We will be able to understand to the Passage to Taoism and/or Zennism and as the result, to the Way of tea-drinking.

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Picture: Olibe Glazed Crock by Keitoku Kato

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.32

The Taoism & Zennism in Forein Languages

「It is to be regretted that as yet there appears to be no adequate presenntation of the Taoist and Zen doctrines in any forein language, though we have had several laudable attempts.
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 colour or design.
But, after all, what great doctrine is there which is easy to expand?
The ancient sages never put their things 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 heares wise.
Laotse himself, with his quaint humour, says, "If people of inferior intelligence hear of the Tao, they laugh immensely.
It would not be the Tao unless they laugh at it." 」(From the Book of Tea-Taoism and Zennism, pp.36-37, Charles E. Tuttle Co., Rutland, Vermont- Tokyo, Japan)

Understanding Taoism and Zennism might be most difficut to Western peoples.
First of all, You Western must understand the following concept.

No.1, things are not" yes "or " no".
No.2," One" plus "One" is not "Two".
No.3, You have to realize that "Nothing" is "Everything".

Now a days, to most of the japaneses, I think the situation are almost same.
I am worring about the snoberry understanding of Oriental philosophy.

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Picture: Hare by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.31

Taoism & Zennism are the Life and Art of Teaism

「The connection of Zennism with tea is proverbial. We have already remarked that the tea-ceremony was a development of the Zen ritual.
The name of Laotse, the founder of Taoism, is also intimately associated with the history of tea. It is witten in the Chinese Scool manual concerning the origin of habits and customs that the ceremony of offering tea to a gust began with Kwanyin, a well-known disciple of Laotse, who first at the gate of the Han Pass presented to the "Old Philosopher" a cup of the golden elixir. We shall not stop to discuss the authenticity of such tables, which are valuable, however, as confirming the early use of the beverage by the Taoists.
Our interest in Taoism and Zennism here lies mainly in those ideas regarding life and art which are so embodied in what we call Teaism. 」(From the Book of Tea-Taoism and Zennism, pp.35-36)
Taoism is the Chinese important philosophy and founded by Laotose. Zenn is one of the Buddism. The effects of Taoism and Zennism might be complicated to Tea drinking and especially to Tea-ceremony. Let us learn from this Chapter.

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Picture: Hare by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.30

Drink Simply & Naturally

「The tea-room was an oasis in the dreary waste of existence where weary travellers could meet to drink from the common spring of art-appreciation.
The ceremony was an improvised drama whose plot was woven about the tea, the flowers, and the paintings.
Not a colour to disturb the tone of the room, not a sound to mar the rhythm of things, not a gesture to obtrude on the harmony,not a word to break the unity of the surroundings, all movements to be performed simply and naturally-such were the aims of the tea-ceremony.
And strangely enough it was often successful.
A subtle philosophy lay behind it all.
Teaism was Taoism in disguise.」(From the Book of Tea-the School of Tea,pp.33-34, Charles E. Tuttle Co.,Rutland, Vermont-Tokyo, Japan)
I think the supreme ideals of Tea-ceremony is just a drinking tea simply and naturally. The philosophy　is that nothing is everything.

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Picture:Striped Porgy by Katashi Oyama

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.29

The Culmination of the Tea-ideals in Japan

「It is the Japanese tea ceremony that we see the culmination of tea-ideals.
Our successful resistance of the Mongol invasion in 1281 had enabled us to carry on the Sung movement so disastrously cut off in China itself through the nomadic inroad.
Tea with us became more than an idealisation of the form of drinking; it is a religion of the art of life.
The beverage grew to be an excuse for the workship of purity and refinement, a sacred function at which the host and guest joined to produce for that occasion the utmost beatitude of the mundance.」(From the Book of Tea-the School of Tea, p.33, Charles E. Tuttle Co., Rutland, Vermont-Tokyo,Japan)
The Japanese Tea-ceremony is not just drinking tea beverage according to certain complicated manual process. It is not the kinds of manner.
It is the Art of Life with the joint equal collaboration with the host and the guests.
Yet, you should never forget the supreme Tea-ideals is just sitting down to drink tea. That is the philosophy of Tea.

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Picture: Dark Green-Iron Glazed Crock by Keitoku Kato

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.28

Teaism Establishment in Japan

- The Tea of Teas -

「By the fifteenth century, under the patronage of the Shogun, Ashikaga-Yoshimasa, the tea ceremony is fully constituted and made into an independent and secular performance.
Since then Teaism is fully established in Japan.
The use of the steeped tea of the later China is comparatively recent among us, being only known since the middle of the seventeenth century.
It has replaced the powdered tea in ordinary consumption, though the latter still continues to hold its place as the tea of teas.」(From the Book of Tea-the School of Tea, p.32,
Charles E. Tuttle Co., Rutland, Vermont-Tokyo, Japan)
Even though in China, the powdered tea was disappeared, the culture ｉｓ continued and expand to grow in Japan.
In place of the powdered tea inChina, the steeped tea was developed .
Now at the present day, the many kinds of the steeped tea are current use all over the worlds.
In Japan, almost all japanese drink the steeped tea every day .
Most of them are as the beverages and/or kinds of supplementary basis.

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Picture: Blue - Green Glazed Square Plate by Keitoku Kato

The Glocal Book:"The Book of Tea" by Okakura Kakuzou(Tenshin)-No.27

Japanese Tea History

「Japan，which followed closely on the foot-steps of Chinese civilisation, has known the tea in all　its three stages.
As early as the year 729 we read of the Emperor Shomu giving tea to one hundred monks at his　palace in Nara.
The leaves were probably imported by our ambassadors to the Tang Court and prepared in the　way then in fashion.
In 801 the monk Saicho brought back some seeds and planted them in Yeisan. Many tea-gardens are heard of in the succeeding centuries, as well as the delight of the aristocracy and priesthood in the beverage.　
The Sung tea reached us in 1191 with the return of Yeisaizenji, who went there to study the southern Zen school. The new seeds whtch he carried home were successfully planted in three　places, one of which, the Uji district near Kioto, bears still the name of producing the best tea in　the world.
The southern Zen spread with marvellous rapidity, and with it the tea-ritual and the tea-ideal　 of the Sung.」(From the Book of Tea - the School of Tea, pp.31-32, Charles E. Tuttle Co., Rutland, Vermint - Tokyo,　Jaoan)
As descibed by Okakura in this Book, Yeisaizenji brougt back the powdered tea, which is the Sung tea. You understand why the Sung tea was remained and sread to Japan with Buddism,
The Zen. The tea-ritual and the tea-ideal of the Sung, which were completely forgotten in　China, were maintained in Japan with The Zen and with the Way of Tea and/or The Tea-ceremony.　

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Picture: Old Seto Glazed Long Neck look like Crane Crock by Keitoku Kato