Zorba the Greek

Author: Nikos Kazantzakis and Peter Bien
Rating: 10/10
Last Read: September 2017

Zorba the Greek sat on my reading list for many years. It came highly recommended from sources I trusted, but I never quite took the bait. I went into the book knowing nothing about it, other than hearing from Rozi that it was a wonderful read and that Zorba presents a most interesting character.

I love this book and cannot recommend it enough. It is very similar in theme to Herman Hesse’s Narcissus and Goldmund, but I find the characters much more interesting and lovable.

If you need some fiction that will move your spirit, Zorba the Greek is for you. Even if you think you don’t need moving function, read the book anyway. You won’t regret it.

Look, I was passing through a small village one day. An old fogey ninety years old was planting an almond tree. ‘Hey, grandpa,’ I say to him, ‘are you really planting an almond tree?’ And he, all bent over as he was, he turns and says to me, ‘My boy, I act as though I’m never going to die.’ I answered him in my turn, ‘I act as though I’m going to die at any moment.’ Which of the two of us was right, Boss?”

My Highlights

Zorba taught me to love life and not to fear death.

“Forgive me for saying this, Boss, but you are a pen pusher. You poor creep, you had the chance of a lifetime to see a beautiful green stone, and you didn’t see it. By God, sometimes when I have no work to do, I sit down and ask myself, ‘Is there a hell or isn’t there?’ But yesterday, when I received your letter, I said to myself, ‘There sure is a hell for certain pen pushers!’

To prolong one’s parting from a beloved friend is poison. To leave with a knife stroke is better, for it allows one to return to humanity’s natural climate: solitude.

“Emotion?” he inquired, attempting to smile.
“Yes,” I calmly replied.
“Why? Didn’t we agree? Haven’t we agreed for years now? The Japanese you love, how do they say it? Fudōoshin. Equanimity; imperturbability; one’s features an unmoving, smiling mask. Whatever happens behind the mask is one’s own business.”

How was it that I, who loved life so much, had been involved with paper and ink for so many years?

“Why! Why!” he said disdainfully. “Good God, can’t anyone do something without asking why? Just like that! Because you feel like it! So take me as a cook, let’s say. I make amazing soup.”

“Are you married?”
“I’m human, am I not? To be human means to be blind. I fell face-first into the same pothole that those before me fell into. I got married, went to the dogs, down the steep slope. I became middle class, built a home, produced children. Nothing but trouble! But thank God for the santouri.”

Where was some brain to get to the bottom of things? Accurate, honorable thoughts require tranquility, old age, a mouth full of false teeth. When you’ve got dentures it’s easy to say, ‘For shame, boys, no biting!’ But when you’ve got all thirty-two of your own teeth . . . A man in his youth is a wild animal, a ferocious beast who eats other men!”

Consequently, are so many murders and dirty tricks required in this world for people to gain freedom? Because, if I sat here and ticked off for you what outrages we committed and what murders, it would make your hair stand on end. Yet what was the result? Freedom! God, instead of hurling his thunderbolt to incinerate us, gives us freedom. I don’t understand anything.”

“Look here, what I’m telling you is that this world is a mystery and every human being is a great brute—a great brute and a great god.

“Yes, that’s what freedom means,” I was thinking. “To have a passion, to amass golden pounds, and suddenly to conquer your passion and throw away everything you possess—toss it into the air. Or to free yourself from one passion by obeying another that is higher. But isn’t that just a different form of slavery: sacrificing yourself for an idea, for your nationality, your God? Or could it be that the higher one’s master stands, the rope tying one to slavery is lengthened by the same amount? In that case, if we jump and frolic in a much wider domain, we die without ever discovering its boundaries. Is that what freedom means?”

I felt that this Cretan scene resembled good prose: well-worked, reticent, liberated from superfluous wealth, strong, restrained, formulating the essence by the simplest of means, refusing to play games, not deigning to employ tricks or grandiloquence, but saying what it wants to say with virile simplicity.

“You’re not hungry!” exclaimed Zorba, slapping his thigh. “But you haven’t eaten anything since morning. The body, too, has a soul. Take pity on it; give it something to eat, Boss. Give it something to eat; it’s our donkey, you know. If you don’t feed your donkey, it will abandon you halfway to your destination.”

Look, I was passing through a small village one day. An old fogey ninety years old was planting an almond tree. ‘Hey, grandpa,’ I say to him, ‘are you really planting an almond tree?’ And he, all bent over as he was, he turns and says to me, ‘My boy, I act as though I’m never going to die.’ I answered him in my turn, ‘I act as though I’m going to die at any moment.’ Which of the two of us was right, Boss?”

Those two paths are equally uplifting and rugged; both can lead to the summit. To act as though death does not exist and to act with death in mind at every moment—perhaps both paths are the same.

One thing at a time in proper order. Right now we’ve got pilaf in front of us; let our minds be pilaf. Tomorrow we’ll have lignite in front of us, so let our minds, then, be lignite. No half measures—understand?”

The entire world—earth, water, thoughts, people—was flowing toward a distant sea, and Zorba was flowing happily with it, offering no resistance, asking no questions.

Youth is fierce and inhuman because it doesn’t understand.

Workers fear a hard boss, respect him, and do good work for him; they take control of a soft boss as though he were a horse meant for them to saddle and mount, and they start loafing. Understand?”

Angered, I dug in my heels: “You have no faith, then, in human nature?”
“Don’t get angry, Boss. I have no faith in anything. If I believed in human nature, I would believe in God as well, also in the Devil. It’s a big problem. Things get all mixed up, Boss, and cause me trouble.”

“Human beings are brutes!” he shouted angrily, banging his staff on the stones. “Great big brutes. The likes of you doesn’t know this; everything came to you too easily. But ask me. Brutes, I’m telling you. If you treat them badly, they respect and dread you; if you treat them well, they cause your ruin. Keep your distance, Boss. Don’t embolden people, don’t tell them that we are all one and the same, all have the same rights, because immediately they’ll trample your rights, snatch away your bread, and leave you to croak from hunger. Keep your distance, Boss, for your own good!”

“I believe in nothing and no one, only in Zorba. Not because Zorba is better than others, not at all—no, not at all! He, too, is a brute. But I believe in Zorba because he is the only person I have under my power, the only one I know. All the others are ghosts. I see him with my eyes, hear him with my ears, digest him with my guts. All the others, I tell you, are ghosts. When I die, everything dies; the entire Zorba-world hits rock bottom.”

“Remember what we were saying the other day, Boss? Apparently you wanted to enlighten the masses, to open their eyes. All right, go and open Uncle Anagnostis’s eyes for him. Did you notice how his wife stood there cringing and awaiting orders? Well, Your Highness, how about going now and teaching them something about women, that they have the same rights as men and that it’s truly a mean thing to eat a piece of a hog’s flesh with the hog, alive, bellowing in front of you, and that it’s hugely stupid to be tickled because God has everything while you’re starving! What will that miserable abomination, Uncle Anagnostis, profit from all this enlightening gobbledygook of yours? You’ll only cause him a mess of trouble. And what will Mrs. Anagnosti profit? Arguments will start; the hen will yearn to become the rooster, and the couple will do nothing but fight each other and suck dry each other’s blood. Let people stay placid, Boss; don’t open their eyes. If you do open them, you know what they will see: their malice and cold unsociability. So, leave their eyes closed; that way they can keep on dreaming!”

Are they going to see new forms of darkness? Let them stay where they were, with their former habits. Can’t you realize that they’ve done well enough until now? They manage—manage quite nicely. They give birth to children, have grandchildren, God makes them deaf or blind and they shout ‘Glory be to God!’ They’re at home with misfortune. So leave them where they are and shut your trap.”

I was happy; I knew that I was happy. We sense happiness with difficulty while experiencing it. Only when it has passed and we look back do we suddenly comprehend, sometimes with astonishment, how happy we have been. I, however, on this Cretan shore, was experiencing happiness while being simultaneously aware of my happiness.

“What can you expect from women? To have children by whoever happens to be available. What can you expect from men? To fall into the trap. No time to fiddle-faddle about any of that, Boss.”

“I’ve got some gray hair, Boss, and my teeth are working loose; I don’t have time to spare. You’re young. You can be patient; I can’t. As I get older I become wilder, by God. Why do people sit there and keep telling me that old age tames a person, makes him lose his zest, stretch out his neck when he sees death and say, ‘Slaughter me, please, dear agha, so that I may become a saint’? As for me, as I get older I become wilder. I don’t quit. I want to eat up the whole wide world.”

Once again I assured myself that happiness is something simple and self-restrained—a glass of wine, a chestnut, a paltry brazier, the sea’s rumble, nothing else. The only requirement for one to sense that all this is happiness is to possess a heart that is also simple and self-restrained.

Confucius says: “Many seek a happiness higher than the human being; others seek one lower. But happiness is the same height as the human being.”

“Life is trouble; death isn’t,” Zorba continued. “Do you know the definition of being alive? To undo your belt and look for trouble.”

“There are none so deaf as those who refuse to hear!”

“What’s going on, Zorba?”
“Nothing. Haven’t a single idea. I ran into a priest early this morning. Get going!”
“If there’s some danger, wouldn’t it be shameful for me to leave?”
“Yes,” Zorba answered.
“Would you leave?”
“No.”
“Well, then?”
“I have different standards for Zorba than I have for other people,” he stated with annoyance. “But since you understand that it would be shameful to leave, do not leave. Stay.”

I feel this way when I am interrupted:

He had work to do; he did not condescend to converse. “Don’t talk to me when I’m working,” he said to me one evening; “I might break in two.”
“Break in two, Zorba?” I replied. “Why?”
“There you go asking ‘Why?’ again, like a small child,” he said. “How could I explain this to you? I give myself over to my work; I stretch from toenail to scalp, extend myself to overcome the stone or coal I’m wrestling with—or the santouri. If you touch me all of a sudden, if you talk to me and make me turn, I might break in two—but how could you understand!”

The world is simple, Boss—how many times do I need to tell you that? Don’t make it complicated.

What I understood deeply on that day was this: to hasten eternal rules is a mortal sin. One’s duty is confidently to follow nature’s everlasting rhythm.

Great visionaries and poets see everything in the same way—for the first time.

They see a new world before them each morning. No, they do not see this new world; they create it.

It wasn’t my destiny that brought me here (a person does whatever he wishes) but I who brought my destiny here and who worked like a dog and still works.

Dear teacher, I hope that you receive this letter of mine, which perhaps will be my last. No one knows. I have no faith in the mystical forces that supposedly protect us humans. I believe in the blind power that strikes to the right and left without malice or purpose, and that kills whoever happens to be near it.

I believe that you will understand from my letter what an unfortunate man I am. It’s only when I am with you and I talk to you that I have some hope of being relieved of my hypochondria, because Your Excellency is just like me, only you don’t know this. You, too, have a devil inside you but you still don’t know his name and because you don’t know his name, you suffocate. Baptize him, Boss, and you’ll find relief.

It’s true that you are still young, Boss, but you’ve read the wisdom of old and have become, if you’ll excuse my saying so, a bit old yourself.

I stared at her with goggle eyes. “You’re not going? Why? Don’t you want to?”
“I want to go if you come, too. If you don’t come, I don’t want to go.”
“But why? Aren’t you a free human being?”
“No, I’m not.”
“Don’t you want to be free?”
“No.”
What can I say to you, Boss? I felt I was going to have a fit. “You don’t want to be free?” I shouted. “No, I don’t! I don’t! I don’t!” Boss, I’m writing you from Lola’s room, on her paper. Pay attention, please. I believe that a human being is a person who wants to be free. Women don’t want to be free. So are women human beings? Please answer me at once.

“Good God, people are wild beasts,” Zorba said suddenly, aroused by so much singing. “Boss, abandon your books! Aren’t you ashamed? People are wild beasts, and wild beasts do not read books.”

“Don’t say those words, Uncle Anagnostis. You scare a person to death.”
“Bah, never fear. Who listens to my words? And if a few do listen, who believes them? Consider: was there ever a more fortunate person? I had fields, vineyards, olive groves, and a two-story house. I was a respected man of property. My wife turned out fine—obedient, gave birth only to sons, never lifted her eyes to look me in the face. And my children also turned out well. I have no complaints. I made grandchildren, too. What more could I want? I’ve put down deep roots. Yet if I were to be born again, I’d tie a stone around my neck, like Pavlis, and fall into the sea. Life is really harsh; even the most fortunate life is harsh, blast it!”

“You are young,” he said to me, smiling. “Don’t listen to old folks. If everyone listened to the aged, they’d all be quickly ruined. If a widow happens to cross your path, pounce on her! Get married, have children, don’t hesitate. Troubles are made especially for fine young stalwarts.”

The voice of those cranes, echoing once again within me, was the terrible forewarning that this life is unique for each human being, that no other life exists, that we may enjoy it, enjoy it here, that it passes quickly, and that no other opportunity will be given us in the whole of eternity.

one’s mind vows to conquer its own degradation and weakness, to conquer laziness and great futile hopes in order to catch full hold of every split second that is departing forever.

“What’s your favorite dish, granddad?”
“Everything, everything, my son. It’s a great sin to say that this food is good, that food not good.”
“Why? Can’t we choose?”
“No, we really cannot.”
“Why?”
“Because there are people who are hungry.” I fell silent out of shame. My heart had never been able to achieve such nobility and compassion.

“What are ten or fifteen years?” asserted the abbess, sternly. “You fail to consider eternity?” I did not speak. I knew that eternity is each moment that passes.

Earth engenders children and feasts on them, engenders children anew, feasts on them anew—a perfect circle.

As a small child, I was in danger of falling into the well; when I grew older I was in danger of falling into the word “eternity” and also into quite a few other words: “love,” “hope,” “fatherland,” “God.” It seemed to me that I kept escaping year by year, making progress. But I was not making progress. I was merely changing one word for another and calling that liberation. Most recently, for two entire years, I had been suspended above the word “Buddha.”

Since the day I dyed my hair I’ve become another person. You may wonder, but I myself believe it, believe that I have black hair. You see, people easily forget what’s not to their advantage. And, by God, my strength increased. Lola, she, too, understood. That stitch I had in my side—here, remember it?—that’s gone, too. Unbelievable!

The great ascetic, gathering his disciples around him, cries out: “Woe to whoever does not have within him the source of happiness! Woe to whoever wishes to please others! Woe to whoever does not sense that this life and the other life are the same!”

“You laugh, Boss, and can continue if you wish. But that’s how people liberate themselves. Listen to me: they liberate themselves by being rakes, not monks.” And you: how will you get free of the Devil if you don’t become Devil and a half?”

“This is my second theory: Every idea that has real influence also has real substance. It exists. It is not a bodiless phantom wandering in the air. It has a veritable body—eyes, mouth, feet, belly. It is a man or a woman and pursues either men or women. That’s why the Gospel says, ‘The Word became flesh.’

Eternity exists even in one’s ephemeral life, but it is very difficult for us to find it on our own. Ephemeral concerns mislead us. Only very few people, the most select, manage to experience eternity in this ephemeral life. The others would be lost if God had not felt pity for them on this account and sent them religion, which enables the multitude to experience eternity.”

“Zorba, why don’t you write something that explains to us all the world’s mysteries?”
“Why don’t I? Obviously because I live all the mysteries you mention and don’t have time. Sometimes it’s people in general, sometimes women, sometimes wine, sometimes the santouri, so I don’t have a moment to grab hold of that blathering dame, the pen. So the world falls into the hands of pen pushers. Those who live the mysteries lack time and those who don’t lack time don’t live the mysteries. Got it?”

Zorba, satisfied, rubbed his hands together. “This was a good day, Boss,” he said. “You’ll ask me what ‘good’ means. It means ‘full.’

“Saved from my country, saved from priests, saved from money. No more sifting. I’m increasingly finished with sifting things out; I’m simplifying. How can I express it to you? I am freeing myself, becoming a human being.”

Well, I’ve really learned something. Now I look at people and say, ‘This one is a good person, that one a bad person. It doesn’t matter whether he’s a Bulgarian or a Greek. To me they’re both the same. The only thing I ask now is whether he’s good or bad. And the older I get, yes, by the bread I eat, it seems to me that I’ll begin not to ask that either. Bah, who cares if they’re good or bad? I pity them all. When I see someone, my guts split apart even if I pretend not to give a damn. Look here, I say: this poor devil eats, drinks, loves, fears, has his God and his Devil; he, too, will kick the bucket and be laid out dead as a doornail underground to be eaten by worms. Poor miserable devil! We’re brothers, all of us. Food for worms!

‘My country,’ you keep telling me. You ought to listen to me, not to the twaddle your papers say. As long as countries exist, the human being will remain a beast, a ferocious beast. But I escaped, glory be to God, escaped. What about you?”

He once said to me, “Half-finished jobs, conversations, sins, and virtues are what have brought the world to its present mess. Reach the end, everyone! Strike; win the fight! God detests the half-Devil more than the Devil-in-chief.”

I eat larger, more delicious portions, and they don’t all become manure. Something remains, something is saved, turning into merriment, dance, song, or a slight argument. That something is what I call resurrection.”

“Damn it, my friend, Christ is risen! Oh, if only I was as young as you! Women and wine galore, sea and work galore! Full blast no matter what! Work on full blast. Wine, sex, all on full blast. No fear of God; no fear of the Devil. That’s the meaning of youth and strength.”

I don’t know how to tell you all of this to make you understand, but in my opinion none of it has any meaning.

He jumped up; his eyes misted with tears. “I can’t stay, Boss,” he said. “I’ve got to walk, to go up and down the mountain two or three times tonight, to tire myself out, so my mind can settle down. Hey you, you widow, I feel I’m going to burst if I don’t chant a dirge for you!”

Zorba went out into the yard. He was overcome by weeping, ashamed to be seen in front of women. I remember one day he said to me, “I’m not ashamed of crying in front of men. I’m a man; we’re all the same tribe and it’s not shameful for us. But in front of women we always need to appear brave. Why? Because if we started weeping in our turn, what would happen to those poor creatures? It would be the end of everything.”

turned to me again. “I want you to tell me where we come from and where we are going. You’ve been wasting away for so many years with your black magic and must have squeezed the sap out of ten or eleven thousand pounds of paper. So, what juice did you find?” Zorba’s voice was so agonized that his breath broke.

“I look down at death continually,” he said at last. “I look at it and am not afraid. Never, however, do I say, ‘I like it.’ No, I do not like it, not at all. I am free, am I not?

“Boss,” he said, as though wishing to justify himself, “every sorrow breaks my heart in two. But that organ of a thousand wounds heals immediately and the wound does not show. I am full of healed wounds; that is why I bear up.”

“New road, new plans. I’ve stopped remembering bygones, stopped seeking future prospects. What matters to me is whatever is happening right now, at this very moment. I ask myself, ‘What are you doing now, Zorba?’ ‘I’m sleeping.’ ‘All right, sleep well!’ ‘What are you doing now, Zorba?’ ‘I’m working.’ ‘All right, work well!’ ‘What are you doing now, Zorba?’ ‘I’m embracing a woman.’ ‘All right, embrace her well!’ Forget all the rest. Nothing else exists in the world except you and that woman. Shake a leg!”

“I believe, Zorba, but can be wrong, that human beings are of three kinds: those whose purpose, as they say, is to live their own lives—to eat, drink, kiss, grow rich, become famous; next are those whose purpose is to live not their own lives but the life of humanity as a whole, since they feel that all human beings are one and the same in their struggle to enlighten, to love, and benefit others; finally there are those whose purpose is to live the life of the entire universe, since all people, animals, vegetables, and stars are one and the same, one essence engaged in the same struggle—namely, to transubstantiate matter into spirit.”

“That’s difficult, Boss, very difficult. What’s needed in this instance is folly. Do you hear? Folly! You need to go the whole hog. But you’ve got intelligence, and that will eat you up. Intelligence is a grocer. It keeps accounts, writes ‘I gave this amount, got that amount, this amount the loss, that amount the gain.’ Intelligence is a good manager, you know, never putting everything on the line, always holding something back. It doesn’t break the string, oh no! That louse holds it tightly in its hands; if the string slips away, intelligence is finished, done for, the bum! But tell me, for as long as it fails to break the string, what solid basis does life have? Chamomile, diluted chamomile. What’s needed to turn the world upside down is rum!”

“You understand, and that’s what will eat you up! If you did not understand, you would be happy. What do you lack? You’re young, you have money, intelligence, you’re healthy, a fine person—you lack nothing. Nothing, blast it! Just one thing, as we said: folly. And when that’s missing, Boss—”

Little did Yorgis know that he would eventually become the protagonist of one of the greatest novels of world literature, and his character would become an ecumenical figure that set a new literary archetype: the Lover of Life, the authentic, primordial, all-embracing Dancer, a man renowned for his robust exuberance, his vigor and vitality.

With this freshness of heart, he had “a bravery to mock his very own soul, as though he possessed in him a power superior than the soul.”

But Kazantzakis takes this idea further; he proposes that even if Sisyphus succeeds in pushing the rock all the way to the top of the hill, he would then seek a higher hill, start a new ascent, for the ascent itself is the enlightenment. It is the pushing, the sweat, the struggle that transubstantiates flesh into spirit, darkness into light, mud, blood, desires, and visions into enlightenment.

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Zorba the Greek

By Nikos Kazantzakis

 

A Hunger Artist

Author: Franz Kafka
Rating: 8/10
Last Read: 7/2017

Kafka certainly is a strange one. A Hunger Artist is a short story about a man who travels from town to town while putting on fasting displays. The hunger artist becomes famous, though he remains eternally unhappy and dissatisfied. Eventually the masses lose interest in fasting feats and hunger artists. He manages to perform one last fasting feat as a circus act.

If you’re looking for an interesting short story with an interesting ending, check out A Hunger Artist.

My Highlights

It was, however, merely a formality, introduced to reassure the masses, for those who understood knew well enough that during the period of fasting the hunger artist would never, under any circumstances, have eaten the slightest thing, not even if compelled by force. The honour of his art forbade it. Naturally, none of the watchers understood that.

For, in fact, no one was in a position to spend time watching the hunger artist every day and night, so no one could know, on the basis of his own observation, whether this was a case of truly uninterrupted, flawless fasting. The hunger artist himself was the only one who could know that and, at the same time, the only spectator capable of being completely satisfied with his own fasting. But the reason he was never satisfied was something different. Perhaps it was not fasting at all which made him so very emaciated that many people, to their own regret, had to stay away from his performance, because they couldn’t bear to look at him. For he was also so skeletal out of dissatisfaction with himself, because he alone knew something that even initiates didn’t know — how easy it was to fast. It was the easiest thing in the world. About this he did not remain silent, but people did not believe him.

But this dissatisfaction kept gnawing at his insides all the time and never yet — and this one had to say to his credit — had he left the cage of his own free will after any period of fasting.

And he looked up into the eyes of these women, apparently so friendly but in reality so cruel, and shook his excessively heavy head on his feeble neck.

Then a toast was proposed to the public, which was supposedly whispered to the impresario by the hunger artist, the orchestra confirmed everything with a great fanfare, people dispersed, and no one had the right to be dissatisfied with the event, no one except the hunger artist — he was always the only one.

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A Hunger Artist

By Franz Kafka

 

Wabi-Sabi: Further Thoughts

Author: Leonard Koren
Rating: 9/10
Last Read: 11/2017

Wabi-Sabi: Further Thoughts seeks to expand upon Koren’s previous work Wabi-Sabi: For Artists, Designers, Poets & Philosophers. Koren seeks to clarify some of the concepts that were introduced in his first work, and provide more context to the interested mind. He also discusses some interesting topics, such as whether digital art can ever express wabi-sabi.

If you liked the first book and want to further refine your understanding of wabi-sabi, read Wabi-Sabi: Further Thoughts.

My Highlights

wabi-sabi =

The aesthetic other.

  • a contrast/differentiation from the dominant aesthetic convention.
  • bulwark against sameness
  • rejection of the Chinese-derived taste for smooth, symmetrical perfection
  • Wabi taste: irregular and rough-textured objects, aka the aesthetic other in that historical context

The transfiguration of the commonplace.

  • Beauty of wabi-sabi is a perpetual event; it is not an inherent property of things
  • Wabi-sabi “happens” when conditioned and habituated ways of looking at things fall away, when things are defamiliarized
  • The beauty of wabi-sabi involves perceiving something extraordinary in something that might otherwise be regarded as quite ordinary, undistinguished or barely there.

Beauty at the edge of nothingness

  • Infinite potentiality of nothingness
  • Distinctiveness comes from something which is so faint, tentative, delicate, and subtle that it may be overlooked – or mistaken as trivial or insignificant.

Elegant Poverty

  • “Poverty” in this meaning as the mindset of non-attachment, I.e. not holding onto fixed ideas or material things.
  • “Elegant” refers to a graceful acceptance of restraint, inconvenience, and uncertainty.

Imperfection

  • Represented by entropic processes of nature made visible
  • Chaos and unpredictability, producing variety and interest
  • Under the right conditions, imperfection-embodied things can arouse a sense of empathy.

In the era of wabi-tea, the Japanese telling of the creation process: “things spontaneously appear beyond the technical and conceptual intervention” of artists or designers. An egoless point of view. wabi-sabi “occurs”, it is not “created” or “made”

Reluctance to make wabi-ness a mode of agency

Anonymously made objects taken from other contexts and used in new ways. Broken things, both common and special, are fixed, leaving scars of repair, and put back into service.

Never up to the fabricator to decide whether or not something is wabi: it’s up to the individual beholder.

“According to Rikyu, a preoccupation with things in and of themselves is tantamount to a spiritual failing”

“Sloppiness, whether by design or accident, is the result of thoughtlessness. Thoughtlessness has no place in the wabi-sabi concept.”

The modern project:

  • Reason is superior to all other forms of cognition
  • Science offers the ultimate solutions to mankind’s problems
  • The world is “broken”, but in the future things will be better.
  • It is necessary for humans to master nature
  • Look for universal solutions to fit all instances and circumstances

Wabi-sabi:

  • Reason is only one of many equally important modes of cognition
  • Science can only solve a limited range of mankind’s problems
  • The world simply “is”, and always will be so
  • Humans and nature are one; there is no master, there is no slave
  • Look for specific solutions for particular instances and circumstances

“Wabi-sabi is based on effortless, uninterrupted interactions with real (actual) things in the real (actual) world. The real world is dependent only on a consciousness to perceive it.”

“Digital reality, on the other hand, requires the effort of someone (the encoder, the device maker) to exist, and is dependent upon machinery and an external power source. When either the will of the maker, the machinery, or the power fails, digital reality ceases to be.”

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Wabi-Sabi: For Artists, Designers, Poets & Philosophers

Author: Leonard Koren
Rating: 10/10
Last Read: 11/2017

I’ve recently found myself immersed in Japanese topics. I have been listening to Zen lectures by Alan Watts, working at the Japanese Tea Garden, and learning more about bonsai. I’ve also recently read Shogun, Samurai William, and Taiko, each focused on the end of the Sengoku period.

Wabi-Sabi: For Artists, Designers, Poets & Philosophers also fits into the same Japanese theme. Wabi-sabi is an aesthetic aspect that permeates much of Japanese culture. Leonard Koren has created a beautiful (and short) work that seeks to demystify wabi-sabi so it can be more accessible to interested minds. Koren avoids using absolute terms to describe wabi-sabi, instead giving us a general picture of the feelings, attitudes, and qualities that imbune wabi-sabi. The books is designed, printed, and arranged in such a way to highlight these same characteristics. I appreciate Koren’s thoughtfulness in creating this work, and I find myself reviewing it on a regular basis.

If you’re looking for some artistic inspiration, have a fond love of natural processes, or are just curious about an essential element of Japanese culture, check out Wabi-Sabi: For Artists, Designers, Poets & Philosophers.

My Highlights

wabi refers to:

  • a way of life, a spiritual path
  • the inward, the subjective
  • a philosophical construct
  • spacial events

sabi refers to:

  • material objects, art and literature
  • the outward, the objective
  • an aesthetic ideal
  • temporal events

Similarities between modernism and wabi-sabi:

  • Both apply to all manner of manmade objects, spaces, and designs.
  • Botha re strong reactions against the dominant, established sensibilities of their time. Modernism was a radical departure from 19th-century classicism and eclecticism. Wabi-sabi was a radical departure from the Chinese perfection and gorgeousness of the 16h-century and earlier.
  • Both eschew any decoration that is not integral to structure.
  • Both are abstract, nonrepresentational ideals of beauty.
  • Both have readily identifiable surface characteristics. Modernism is seamless, polished, and smooth. Wabi-sabi is earthy, imperfect, and variegated.

Differences between the Modernism and wabi-sabi

Modernism:

  • Primarily expressed in the public domain
  • implies a logical, rational worldview
  • absolute
  • looks for universal, prototypical solutions
  • Mass-produced/modular
  • Expresses faith in progress
  • Future-oriented
  • Believes in the control of nature
  • Romanticizes technology
  • People adapting to machines
  • Geometric organization of form (sharp, precise, definite shapes and edges)
  • The box as metaphor (rectilinear, precise, contained)
  • Manmade materials
  • Ostensibly slick
  • needs to be well-maintained
  • purity makes its expression richer
  • solicits the reduction of sensory information
  • Is intolerant of ambiguity and contradiction
  • Cool
  • Generally light and bright
  • Function and utility are primary values
  • Perfect materiality is an ideal
  • Everlasting

wabi-sabi:

  • Primarily expressed in the private domain
  • Implies an intuitive worldview
  • Relative
  • Looks for personal, idiosyncratic solutions
  • One-of-a-kind/variable
  • There is no progress
  • Present-oriented
  • Believes in the fundamental uncontrollability of nature
  • Romanticizes nature
  • People adapting to nature
  • Organic organization of form (soft, vague shapes and edges)
  • The bowl as a metaphor (free shape, open at top)
  • Natural materials
  • Ostensibly crude
  • Accomodates to degradation and attrition
  • Corrosion and contamination make its expression richer
  • Solicits the expansion of sensory information
  • Is comfortable with ambiguity and contradiction
  • Warm
  • Generally dark and dim
  • Function and utility are not so important
  • Perfect immateriality is an ideal
  • To every thing there is a season

The Wabi-Sabi Universe

Metaphysical basis: Things are either devolving toward, or evolving from, nothingness

Spiritual Values:

  • Truth comes from the observation of nature
  • “Greatness” exists in the inconspicuous and overlooked details
  • Beauty can be coaxed out of ugliness

State of mind:

  • Acceptance of the inevitable
  • Appreciation of the cosmic order

Moral Precepts:

  • Get rid of all that is unnecessary
  • Focus on the intrinsic and ignore material hierarchy

Material Qualities:

  • The suggestion of natural process
  • Irregular
  • Intimate
  • Unpretentious
  • Earthy
  • Murky
  • Simple

What are the lessons of the universe?

  1. All things are impermanent
  2. All things are imperfect
  3. All things are incomplete

The simplicity of wabi-sabi is probably best described as the state of grace arrived at by a sober, modest, heartfelt intelligence. The main strategy of this intelligence is economy of means. Pare down to the essence, but don’t remove the poetry. Keep things clean and unencumbered, but don’t sterilize. (Things wabi-sabi are emotionally warm, never cold.) Usually this implies a limited palette of materials. It also means keeping conspicuous features to a minimum. But it doesn’t mean removing the invisible connective tissue that somehow binds the elements into meaningful whole. It also doesn’t mean in any way diminishing something’s “interestingness,” the quality that compels us to look at that something over, and over, and over again.

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Taiko

Author: Eiji Yoshikawa and William Scott Wilson
Rating: 8/10
Last Read: 12/2017

Last year I read and loved Eiji Yoshikawa’s other great epic novel Musashi, which inspired me to purchase Taiko. At the time, I wasn’t quite ready to jump into another epic novel, and over the following year I had quite a few false starts.

After finishing Shogun my interested in Taiko was reinvigorated. Many characters in Shogun refer to the Taiko and speak reverently about him. I knew much about Tokugawa Ieyasu and Oda Nobunaga, but somehow I missed out on the third great man to help unify Japan: Toyotomi Hideyoshi. Taiko is an epic novel which covers Hideyoshi’s rise out of obscurity and into preeminent service of his lord, Oda Nobunaga. Hideyoshi is quite crafty and strategic, and there is much to be gleaned from this peasant upstart.

If you’re a fan of Japanese history, epic novels, or loved either Shogun or Musashi, I recommend reading Taiko. If you need further invitation, I’ll just refer you to the book’s introduction:

These three men, alike in their passion to control and unify Japan, were strikingly different in personality: Nobunaga, rash, decisive, brutal; Hideyoshi, unassuming, subtle, complex; Ieyasu, calm, patient, calculating. Their divergent philosophies have long been recalled by the Japanese in a verse known to every schoolchild:

What if the bird will not sing?
Nobunaga answers, “Kill it!”
Hideyoshi answers, “Make it want to sing.”
Ieyasu answers, “Wait.”

This book, Taiko (the title by which Hideyoshi is still known in Japan), is the story of the man who made the bird want to sing.

My Highlights

“But you know, nobody calls me Hiyoshi. The only ones who do are my mother and father.”
“Because of what you look like, I suppose.”
“A monkey?”
“Well, it’s good that you know it.”

“Father,” Hiyoshi said, opening his eyes wide, “to become great, what kind of man should I become?”
“Well, there’s no limit to what you can achieve. If, at the very least, you become a courageous warrior and wear this keepsake from your grandfather, I’ll have no regrets when I die.”

Kato Danjo lay down next to the lamp. He was a samurai, used to being exposed to battle morning and night. On those rare days when he could relax, he found staying at home much too peaceful. Tranquillity and relaxation were things to be feared—he might become used to them.

Oetsu shook her sleeve irritably, but a scolding by his aunt had no more effect on Hiyoshi than a gentle breeze.

Indeed, the birds depicted on the incense burner were the same as those in Owari. The people’s clothes were different, he remembered, as were the shapes of the ships, but the birds were the same. It must be that birds had no countries; heaven and earth were all one country to them.

Hiyoshi had completely forgotten the danger of the situation. His expression was unsmiling and blank. “All right, you, what’s going on here?” he asked.
“What?” said Tenzo, now thoroughly confused. Is he crazy? he wondered. Hiyoshi’s unforgiving expression, so unlike a child’s, overwhelmed him. He felt he had to stare the boy down.

With a deep sigh, Sutejiro said, “This is awful.”
Lost in thought, he too became quiet. “Master, why look at it that way? One piece of pottery can finish all this without bloodshed.”

“A samurai does not work just for the sake of a meal. He is not a slave to food. He lives for his calling, for duty and service. Food is something extra, a blessing from heaven. Don’t become the kind of man who, in pursuit of his next meal, spends his life in confusion.

“You were born a human being in a world in chaos. The most shameful things are vanity in clothing, vanity in eating, and oppressing ordinary, peaceable people.

Bitterly discouraged, he tried to think the problem through and realized the day was far off when he could rise from the status of the head of a clan and become the ruler of a province. He had to admit he was incapable of that. If I don’t even know how to control one of my own relatives.… Strength alone isn’t enough, if one doesn’t have a governing policy, or household discipline.

Koroku quietly came to the front of the group. Hiyoshi, thinking that this must be the leader, sat up a little straighter, and looked Koroku straight in the face. Koroku’s eyes were riveted on Hiyoshi. Neither spoke. Koroku did not notice Hiyoshi’s strange appearance. He was too surprised by the way Hiyoshi looked straight into his eyes. He’s bolder than he looks, Koroku thought. The longer they stared at each other, the more Hiyoshi’s eyes were like those of a nocturnal animal, shining out of the darkness. Finally, Koroku looked away. “A child,” he said calmly. Hiyoshi did not respond. His eyes, like an archer’s arrows, were still aimed straight at Koroku’s face.

“Because my aim is to serve a samurai, I’ve gone around comparing the samurai and provincial lords of various provinces. I’ve decided that the most important thing in serving a samurai is choosing the right one. One does not choose one’s master lightly.

“Why do you think I’m either a samurai or a novice?”
Hiyoshi answered casually, “It’s obvious. Although your skin is tanned, the underside of your fingers are white, and your ears are fairly clean. As for proof that you’re a samurai, you’re sitting cross-legged on the mat, warrior-style, as if you were still wearing armor. A beggar or monk would bend his back and slump forward. Simple, isn’t it?”
“Hm … you’re right.” The man got up off the mat without taking his eyes off Hiyoshi for even a second. “You have very keen eyes. I’ve gone through many border posts and checkpoints in enemy territory, and no one’s caught on to me yet.”
“There are as many fools as wise men in the world, wouldn’t you say?

When he had a task to perform, he did it: if he was to sweep the garden, he swept it; if he was to stand guard, he stood guard. He did a thorough job, whatever it was. Unlike other men, he was able to find pleasure in any job that he was given, but this was not simply because he was born poor. Rather, he saw the work at hand as a preparation for the next task. He was convinced that this was the way he would one day realize his ambitions.

What do I have to do to become somebody in the world? This was a question he often asked himself. Some had pedigree and lineage, but not he. Others had money and power, but Hiyoshi did not have these, either. Well, how am I going to make my fortune? The question depressed him because he was so short, and no healthier than the next man. He had no learning to speak of, and his intelligence was only average. What in the world did he have going for him? Faithfulness—that was all he could come up with. He wasn’t going to be faithful in some things and not in others, he was determined to be faithful in all things. He would hold on to his faithfulness because he had nothing else to give.

All or nothing! That was how far he had to go. He would pursue any job to the end, just as though the gods themselves had given him a mission. Whether it was sweeping the garden, being a sandal bearer, or cleaning out the stables, he would put everything he had into it. For the sake of his ambitions, he resolved not to be idle now. To try to separate himself from the present was nonsense in terms of the future.

What’s it all about, anyway?”
“Don’t you know yet?”
“He wouldn’t tell me a thing. And there’s nothing worse for a man than to have to do something without knowing why.

Mino was a fertile area backed by mountains, at a major crossroads between the capital and the provinces. It was blessed with natural resources, agriculture and industry thrived, the water was clean, and the women beautiful. But it was rotten! He did not have time to think about the worm that was wriggling at its rotten core.

“You’re very clever, but your eyes are too sharp, and they go right through the thing they’re looking at. When a man hits a nail, he stops where he’s supposed to, because going too far is just as bad as not going far enough. Your intelligence is like that.

Mitsuhide was always polite to everyone, while also being resolute and courageous. But the effect of courtesy varies with the sensibility of the person spoken to, and there are times when it may lead one party to become arrogant.

Patient and reasonable though his words were, they were heard only as whining.

Something that was at once complex and formless pulled at him—it was the boy’s eyes! The eyes had been called the mirrors of the soul. He could see little else of value in this shriveled little creature, but the look in his eyes was so full of laughter that it was somehow fresh and seemed to contain … what? An indomitable will, or maybe a vision that knew no bounds?

“What is he, anyway? With his white smock and muddy straw bundle, he looks just like the Buddha’s monkey messenger!” The boisterous voices rang in Hiyoshi’s ears, but during the seventeen years of his life, he had had ample opportunity to hear the taunts of others. Didn’t they bother him? Had he got used to them? It seems that neither was the case. When he heard this kind of remark he blushed, just like anyone else. His ears, especially, turned bright red. This was proof that the taunts did not go unheard. But his behavior did not reflect his feelings. He was as calm as if the insults had been spoken into the ears of a horse. In fact, he could be disarmingly charming at such times. His heart was like a flower held up by a bamboo support, quietly waiting for the storm to pass. He was not going to be upset by adversity, nor would he be servile.

“Looking for two years without finding a master—I wonder if there isn’t something wrong with you?”
“I have good and bad points, just like any other man.”

At first I thought any master or any samurai household would do, but once I went out into the world, I started to feel differently.”
“Differently? How?”
“Walking around and looking at the warrior class as a whole—the good generals, the bad generals, the lords of large and small provinces—led me to think that there is nothing so important as choosing a master. Therefore, I decided to go on with my needle selling, and before I knew it, two years had gone by.”

That Kahei’s wife and children always asked for Monkey made the other young men of the household even angrier. Puzzled, Hiyoshi decided that it was difficult to live among people who did not want to devote themselves to work, as he himself preferred to do.

An ordinary servant, who worked only to eat and survive, would hardly know what the world was really like. But Hiyoshi’s mind was always on the alert. It was like watching the stones on a go board and catching on to the moves made by the players.

“If I worked near others, I’d disturb their naps. Up here, I won’t bother anybody.”
“You’re lying. I’ll bet you’re up there to study the layout of the grounds.”
“It’s just like you, Master Nohachiro, to think like that. But if a man doesn’t take note of things, when an emergency comes, he won’t be ready to defend himself.”

“What would you like to study?”
“Learning.”
“What would you like to learn?”
“About the whole world.”
“What are the things you’d like to do?”
Hiyoshi smiled. “That I won’t say.”
“Why not?”
“I want to do things, but unless I do them, talking about them will only sound like boasting. And if I talked about them out loud, you’d all just laugh.”

The martial arts are not simply techniques—they are of the mind. If one cultivates the mind deeply, one is able to penetrate everything, including the arts of learning and government, see the world for what it is, and judge people.”

His quickness bewilders the people around him, Kahei thought. It’s only natural that this breeds resentment and jealousy. He smiled bitterly and asked aloud, “Why are you thanking me?”
“For letting me go.”
“That’s right. But, Monkey …”
“Yes, my lord?”
“If you don’t hide that intelligence of yours, you’ll never succeed.”
“I know.”
“If you knew, why did you speak abusively like today, making everybody angry?”
“I’m inexperienced.… I hit my head with my own fist after I said it.”

You easily provoke the resentment of others. You should understand that about yourself.

“There’s nothing a man can do if he’s born stupid, but don’t overdo it in acting the simpleton. There’s a limit. Fools have the patience to be treated like fools, but that doesn’t hold for you and your mistakes.

“Since I don’t think young men should have to spend their lives like me, I have something to say to them.”

Food can be found anywhere. That’s because it’s heaven’s gift to mankind. This was an article of faith with Hiyoshi.

Even if he wasn’t asked, he would work or make work, and because he did it conscientiously, he was always repaid by people with a bowl of food or a little traveling money.

He was not ashamed of his way of life, because he did not humble himself like an animal. He worked for the world, and believed that heaven would give him what he needed.

But after seeing the true circumstances in other provinces, he began to think differently. No, one didn’t really know. A war wasn’t won on the day of the battle. Each and every province had its own character, and in each one there was both appearance and reality. Even a province that seemed weak on the surface could have hidden strengths. Conversely, provinces that looked strong—like Mino and Suruga—might be rotten from within.

Popular opinion was, for the most part, wrong. Nobunaga was said to be weak-minded and violent, but if you asked for proof, it seemed that no one had really bothered to check whether or not it was true.

Nobunaga’s foolishness, violence, and disgraceful conduct appeared to grow worse. But that was exactly what he wanted others to see.

There were many stories about Nobunaga. What is he really like? Dosan wondered. What kind of man is he? Before meeting him formally, I’d like to get a look at him. This was typical of Dosan’s way of thinking, and it was why he was here, spying from a roadside hut.

His eyes were cool and his features composed. Even courtiers probably had less well-ordered features. But someone paying attention only to his looks would miss the defiance in his eyes.

“Speak up!” Hearing that voice made Hiyoshi almost forget his pain and the guards.
“My father served your father as a foot soldier. His name was Kinoshita Yaemon. I am his son, Hiyoshi. After my father died, I lived with my mother in Nakamura. I hoped to find an opportunity to serve you, and looked for a go-between, but in the end there was no way except direct appeal. I’m staking my life on this. I’m resigned to being struck down and killed here. If you take me into your service, I won’t hesitate to lay my life down for you. If you will, please accept the only life I have. In this way, both my father, who is under leaves and grass, and I, who was born in this province, will have realized our true desires.” He spoke quickly, half in a trance. But his singleminded passion got through to Nobunaga’s heart. More than by his words, Nobunaga was swayed by Hiyoshi’s sincerity.

“So you’d like to serve me?”
“Yes, my lord.”
“What abilities do you have?”
“I have none, my lord.”
“You have no abilities, and yet you want me to take you into my service?”
“Other than my willingness to die for you, I don’t have any special talents.”

If you see the point, you can be more patient. We shouldn’t give in just because we’re human. We’re on the road to happiness, my master and me.”

At times Nobunaga’s mood changed; he became quiet and spent the entire day moping. This extraordinary silence and melancholy seemed to be natural attempts to control his extremely quick temper.

He was impulsive in the extreme, his mind like the clouds of an evening squall, ideas suddenly arising and just as suddenly discarded. It seemed that his body and spirit were beyond all regulation.

“In the relationship between lord and retainer, it’s too standoffish to be so concerned with appearances or to be a slave to etiquette! Formality is for the courtiers in the capital. It’s good enough for the Oda clan to be country samurai.”

Nobody considered Nobunaga a fool any longer. On the contrary, everyone crouched in fear of his intelligence and the keenness of his eye.

With the death of his father, it had become his responsibility to defend the province from enemies on all sides. He had adopted this camouflage for safety’s sake, even to the point of appearing to be a fool. He had convinced his relatives and retainers in order to deceive his enemies and their many spies. But all the while, Nobunaga studied human nature and the inner workings of society. Because he was still young, if he had shown himself to be an able ruler, his enemies would have taken countermeasures.

“Somehow, when I’m not shouted at all the time, I can’t help but bring in better goods and lower my prices,” said one merchant.

It’s simply that the goods you supply go to feed my master’s men. Life comes from what one eats. So how much, then, does the survival of this castle depend on the food prepared in the kitchen? It’s the object of our service to give them the best we can.”

When someone makes waves, he’s bound to attract the resentment of others, so Tokichiro generally treated such gossip with indifference.

“He’s being awfully generous in his position this time, isn’t he? Perhaps Master Monkey has let his sudden promotion go to his head. But if we follow him too much, we may get a scolding the like of which we’ve never had until now.” No matter how liberal he was, the retainers set their own limits.

The first thing Tokichiro did was to release the retainers from this oppression. He then went before Nobunaga and made the following proposal: “In the winter, the younger samurai, foot soldiers, and servants spend their days indoors eating, drinking, and idly chatting. Before economizing on charcoal and firewood, I would humbly suggest that Your Lordship take steps to correct these bad habits.”

They called together the head of the servants and the commander of the foot soldiers and discussed the peacetime duties of retainers: the repair of armor, lectures, the practice of Zen meditation, and inspection tours around the province. Then, most important, training in firearm and spear techniques, engineering projects in the castle and for the servants, when they had time, the shoeing of horses. The reason? Not to give them leisure.

On the day of battle, these were the people who would give up their lives before his very eyes. If he did not hold them dear, or if that affection and benevolence were not felt, there would be no brave soldiers dying for him. Therefore, during peacetime it was very easy for a lord to be too generous—against the day of battle.

Tokichiro replied very seriously, “I like both women and sake. Everything in the world is good. But if you’re not careful, even good things can turn against you.”

“Isn’t there a large discrepancy between the number in this ledger and the actual number of trees?”
They answered yes, but hesitantly and full of apprehension.
“What do you mean, ‘yes’? What’s the reason for this? You’re forgetting the many years you’ve reaped His Lordship’s patronage. Aren’t you being ungrateful, deceitful, and complacent, and isn’t your sole interest in making a profit? It seems you’ve put your lies in writing and you’ve been greedy.”
“Isn’t that a bit too strong, your honor?”
“The numbers are different. I’m asking why. Judging from the records, only sixty or seventy bushels out of a hundred ordered—that’s only six or seven hundred out of a thousand— are actually delivered to the warehouses.”

“You’ve done good work. A man like you in a place like that is a waste.” To be spoken to like this by Nobunaga was a joy he would not forget.

Nobunaga was a general, and he knew how to speak to his men. Filled with admiration for his master, Tokichiro’s elation was almost more than he could bear.

In the mellow mood he was in now, he would warm up to those around him, and if there was nothing of overriding importance, no necessity to have cool nerves, he would give in to his elation and his tendency to be talkative. Still, after the words were out of his mouth, he admonished himself for not being more judicious, not because his words came from ill will or fear, but because he himself did not attach any importance to the matter. Beyond that, he assumed it would spawn criticism that Monkey was a braggart. He might admit to himself, It’s true; I am a bit of a braggart. Nevertheless, small-hearted, fastidious people who, because of his loquaciousness, harbored misconceptions about him or were prejudiced against him, were never to be his allies during his illustrious career.

“To be sure.” Tokichiro’s throat was dry and strangely choked. Even though it would have been enough to nod, he felt that he had to make some kind of comment. He often said things when he did not have to.

Saying the word “love” gave him an unpleasant feeling. He disliked the word, which seemed to be on everyone’s lips. Hadn’t he given up on love since his youth? Certainly his looks and bearing—the weapons with which he fought against the world—had been derided by the beautiful women he had met. But he, too, was moved by beauty and romance. And he had a deep store of patience that frivolous beauties and aristocrats could never imagine.

Tokichiro had nothing but contempt for men who worshiped the beauty of women. He despised those who turned love into a fantasy and a mystery, thinking it the highest good in human life, amusing themselves with their own melancholy.

And although one might have imagined that he was still thinking of Nene, his head was really filled with thoughts of castle siege and defense: This is a moat in name only. It’s so shallow that in ten days without rain you could see the bottom. In wartime, if you threw in a thousand sandbags, you could open up an avenue of attack. There isn’t very much drinking water in the castle, either. The weak point of this castle, then, is water supply. There isn’t enough for a good defense in case of a siege.…

“You mean you wouldn’t object if Nene and I got married?”
“Master Monkey …”
“Yes?”
“People are going to laugh.”
“There’s nothing that can be done to a relationship based on love, even if we are laughed at.”

“There are three rules governing castle construction. The first is to build with speed and secrecy. The second is to build with unadorned strength. This means that ornament and beauty are fine, but only in peacetime. The third is constant preparedness, which means to be ready for attack despite the confusion of construction. The most frightening thing about construction is the possibility of creating a breach. The province might fall because of one small breach in a mud wall.”

The following day Tokichiro was in the stables. In his new post, his diligence was second to none. “Nobody loves horses as much as he does,” his colleagues said.

Nobunaga asked him again, “Wait. Are you sure you can do it?” From the sympathetic tone of Nobunaga’s voice, it was clear that he did not want Tokichiro to be forced to commit seppuku if he was to fail.
Tokichiro sat a little straighter and said with certainty, “I will do it without fail.”
Nevertheless, Nobunaga asked him to think about it a little more. “Monkey, the mouth is the cause of most disasters. Don’t be obstinate over such a trivial matter.”

“I did say three days, didn’t I?”
“Do you have any chance of success?”
“None at all.”
“None?”
“Of course not. I know nothing about building walls.”
“What are you going to do, then?”
“If I can make the laborers on the construction site work hard, I think I should be able to do this just by using their strength to the full.”
Inuchiyo lowered his voice. “Well, that’s the question.”

Unlike Inuchiyo, Tokichiro had no formal education. As a boy he had not had a single day to spend, as the sons of samurai did, devoted to book learning and manners. He did not think of this as unfortunate, but he knew that it was a hindrance to his advancement in the world, and when he thought about those who had more education than he or sat in conversation with them, he was determined to make their knowledge his own. Thus he listened eagerly to the talk of others.

When I look at the way the work has been done so far, workers and plasterers are apt to leave the scaffolding and spend the day doing work that is not their own, like carrying lumber. But a worker at the workplace is the same as a soldier on the field. He should never leave his post. And he shouldn’t abandon his tools, whether he be a carpenter, a plasterer, or a mason. That would be the same as a soldier throwing away his sword or spear on the battlefield.”

It is untrue to state that labor is a thing of the body. If labor is not filled with the spirit, there’s no difference between the sweat of men and that of cows and horses. Keeping his mouth shut, he thought about the true nature of sweat and work. These men were working in order to eat. Or they were working in order to feed parents, wives, and children. They worked for food or pleasure, and they did not rise above that. Their work was small. And it was mean. Their desires were so limited that pity welled up inside Tokichiro, and he thought, I was like that too, before. Is it reasonable to expect great works from people with little hope? If he couldn’t imbue them with a greater spirit, there was no reason for them to work with greater efficiency.

“Foremen! What’s the matter?” Tokichiro got up, cup in hand, and sat down amid their cold looks. “You aren’t drinking anything at all. Maybe you’re thinking that foremen have responsibilities much like generals and therefore shouldn’t drink, but don’t be so anxious. What can be done, can be done. What can’t be done, can’t be done. If I was wrong, and we can’t do this in three days, the matter will be closed with my suicide.”

“Well, if we’re talking about anxiety, it’s not so much this particular construction project or even my own life that concerns me. I worry about the fate of this province in which you all live. But taking over twenty days to do just this little bit of construction—with that kind of spirit, this province is going to perish.”

“But the rise and fall of a province is not in its castle. It’s right here, in you. The people of the province are its stone walls and moats. Working on the construction of this castle, you may feel as though you’re plastering the walls of somebody else’s house, but you’re wrong. You’re building your own defenses. What would happen if this castle was burned to the ground one day? Surely it would not be the fate of the castle alone. The castle town, too, would be engulfed in flames, and the entire province would be destroyed. It would be like a scene from hell: children ripped away from their parents, old folks looking for their children, young girls screaming in panic, the sick burnt alive. Ah, if the province were to fall, it would really be the end. You all have parents, children, wives, and sick relatives. You must always, always remember.”

“So why is it that we are at peace today? Fundamentally, of course, it’s thanks to His Lordship. But you, the people of this province, most certainly protect us with this castle as your very center. No matter how much we samurai fight, if the heart—the people—were to waver …” Tokichiro spoke with tears in his eyes, but he was not pretending. He grieved from the heart and meant every word he spoke.

“Who did you cut down?”
“Yamabuchi Ukon. You’ll understand my feelings better than anyone else.”
“Ah, you were too quick.”
“The hot blood of youth! I thought of that right after I cut him down, but it was too late. One’s nature comes out unconsciously, even if it’s repressed. Well then …”

Samanosuke’s face was suffused with regret for the irrevocable.

“When two warriors fight in camp, or a blade is drawn on the castle grounds, it is an absolute rule that the punishment should be strict, regardless of the reasons for the argument. Inuchiyo’s a valuable man, but quick-tempered by nature. And this is the second time he’s wounded a retainer. Magnanimity beyond this cannot be permitted by law.”

The ground had been swept clean. With the dawn, the construction site was no longer a construction site. This exceeded Nobunaga’s expectations. He rarely experienced surprise, and if he did so now just a little, he did not show it.

Nobunaga suddenly recalled a verse from Sun Tzu’s Art of War.
The most important principle
For victory in war
Is having your soldiers
Die gladly.

I’ve learned a lesson, he thought. Failure is easy under favorable circumstances. One should be rebuked when he’s in a good mood. I’m still not experienced enough. I let my happiness get the better of me, and went too far. I have to admit I’m still inexperienced.

One true man will recognize another. So why did Nobunaga not recognize Inuchiyo’s true value?

Well, he said to himself, maybe it was punishment, or maybe banishing him was really an expression of Nobunaga’s love. When I spoke thoughtlessly, with a know-it-all face, I got a good rap from him.

Samanosuke, who had just now raised the victory song, stood in a silent stupor. The area around Kasadera Castle, which he himself had attacked and taken, was nothing more than an uninhabited, burnt-out ruin. “This is heaven’s will!” With a shout, he took his sword and disembowelled himself on the spot. It was strange, however, that he should cry about it being heaven’s will, for his end surely was one made by man and fashioned by himself.

The value of good leadership:

“How can I put it? He doesn’t do anything out of the ordinary, but as long as Nobunaga’s there, the people are confident of the future—and while they know that Owari is a small, poor province with a penniless lord, the strange thing is that, like the people of a powerful province, they are not afraid of war or worried about their future.”
“Hm. I wonder why?”
“Maybe because of Nobunaga himself. He tells them what is going on today and what will happen tomorrow, and he sets the goals toward which they all work.”

After giving birth in the spring following their wedding, she had become even more selfish and unreasonable. His wife taught him perseverance every day.

Thus there were people who called Sessai a “military monk” or a “worldly monk,” but if his lineage had been investigated, they would have discovered that Sessai was Yoshimoto’s kinsman. Still, Yoshimoto was only Yoshimoto of Suruga, Totomi, and Mikawa. Sessai’s fame, however, knew no boundaries; he was Sessai of all the universe.

He was not the kind of monk who went about in splendid isolation with a staff and a tattered hat. He was not a “pure” Zen monk. It could be said that he was a political monk, a military monk, or even an unmonkish monk. But whatever he was called, it did not affect his greatness.

“Hiding in a cave, roaming about alone like the wandering clouds and the flowing water—being a great monk is not in these things alone. A monk’s mission changes with the times. In today’s world, to think only of my own enlightenment and live like one who ‘steals the tranquillity of the mountains and fields,’ as if I despised the world, is a self-indulgent kind of Zen.”

Now, instead of arguing, he simply pouted and sulked. Yoshimoto felt that this too was a weak point.

“Rather than criticizing your father, you should know your place. How can I proclaim you as my heir, if you take no interest in military matters and learn nothing about administration and economics? Your father studied Zen when he was a young man, went through all sorts of difficulties, and fought countless battles. Today I am the master of this small province, but I will rule the entire country one day. How could I have had a child with so little courage and so few ambitions? There’s nothing I can complain of now except dissatisfaction with you.”

You, by all means, must have this great ambition and begin to cultivate yourself for the capacity of ruling the nation from now on.” It was Sessai himself who had taught Yoshimoto to think on a broad scale: Rather than being the master of a single castle, be the ruler of an entire province; rather than being the ruler of a single district, be the governor of ten provinces; rather than being the governor of ten provinces, be the ruler of the country.

“There’s nothing we can do but pray to heaven for good luck,” Sessai mumbled. With age, even an enlightened mind gets foolish again. “How cold it is,” Sessai complained, but it was not a night one would think of as being cold.

“They’re probably discussing whether to capitulate to the Imagawa or risk the survival of the clan and fight.” Such perceptions of the common people were concerned with things they could not witness, but they usually did not miss the mark.

His only motive in convening a conference of the senior retainers was to let them know his decision, not to inquire about a dependable plan of self-defense or a policy to preserve Owari. When they understood Nobunaga’s resolve many of the generals responded positively and, taking heart, returned to their castles.

If we closed ourselves in behind the castle walls, we should be able to devise some plan.”
“A plan?”
“If we could block the Imagawa for even two weeks or a month, we could send messengers to Mino or Kai and ask for reinforcements. As for other strategies, there are more than a few resourceful men at your side who know how to harass the enemy.”
Nobunaga laughed loudly enough for it to echo off the ceiling. “Hayashi, those are strategies for ordinary times. Do you think these are ordinary times for the Oda clan?”

“Even if we could extend our lives by five or ten days, a castle that can’t be held can’t be held. But who was it that said, ‘The direction of our fate always remains unknown’? When I think about it, it seems to me that we’re at the very bottom of adversity now. And adversity is interesting. Our adversary is huge, of course. Still, this may be the moment of a lifetime given to me by fate. Shutting ourselves up in our tiny castle in vain, should we pray for a long life without honor? Men are born to die. Dedicate your lives to me this time. Together we’ll ride out under a bright blue sky and meet our deaths like true warriors.” When he finished speaking, Nobunaga quickly changed his tone of voice.

Surely this world
Is nothing but a vain dream.
Living but one life,
Is there anything that will not decay?

By the time they reached the place where they would die, the sun would already be high in the sky. As he galloped along, Nobunaga thought that, from the perspective of eternity, to be born in this province and to return to its soil meant nothing.

To strike at the raging waves of an enemy forty thousand strong, his own soldiers were no more than a small ship or a handful of sand. But Nobunaga was bold enough to ask himself, I wonder if Yoshimoto has followers like this. He was proud, both as a general and as a man. Even if they were defeated, his men would not have died in vain. They were going to make their mark on this earth as they dug their own graves.

Could people really just toss their lives away like this? Certainly, that seemed to be what was happening, and it suddenly struck Tokichiro that he was serving an absurd general.

He thought of all the things he still wanted to do in this world, and of his mother in Nakamura. These things flitted across Tokichiro’s mind, but they came and were gone in an instant. The sound of a thousand pairs of marching feet and the clanging of sun-scorched armor seemed to say, Die! Die!

The truth was that, up to that point, he had not believed in victory, and victory was the only thing a warrior fought for.

Fragments of thoughts appear and disappear in the human mind, like an endless stream of tiny bubbles, so that one’s life is carved out instant by instant. Right up to the point of his death, a man’s words and actions are decided by this chain of fragments. Ideas that can destroy a man. A day in a man’s life is constructed according to whether he accepts or rejects these flashes of inspiration.

In ordinary situations, there is time for a mature deliberation over choices, but a man’s moment of destiny comes without warning. When the crisis breaks, should he go to the right or to the left? Nobunaga was now at that fork in the road and unconsciously drew the straw of fate.

Rather than saying that they charged and leaped into the fray, it would be truer to say that Tokichiro’s little unit was swallowed whole by the battle.

I have a good master, he thought. I’m the luckiest man alive, after Lord Nobunaga. From that time on, Tokichiro did not just look up to Nobunaga as his lord and master. He became Nobunaga’s apprentice, studying his master’s strong points and concentrating his whole mind on the task of improving himself.

What was the trend of the times? Nobody knew. The lights burned brightly every night, but the people were lost in the darkness. Tomorrow is tomorrow, they thought, and a directionless, helpless current flowed through their lives like a muddy stream.

The Way of Tea had become widespread across the country. In a violent and bloody world, people sought peace and a quiet place where they might find a brief respite from the noise and confusion. Tea was the elegant boundary where peace contrasted with action, and perhaps it was not so strange that its most devoted followers were the samurai, whose daily lives were soaked in blood.

Looking at chrysanthemums is not just looking at flowers, you know, it’s looking at a man’s work. But showing them to others is not a matter of boasting, it’s sharing the pleasure, and enjoying another person’s appreciation. Smelling the fragrance of chrysanthemums under a beautiful sky like this is another of His Lordship’s favors.”

Still, it would not be proper for him to breach decorum, so he resolved to sit there in a dignified manner whether anyone saw him or not.

Her appearance was in total harmony with the simplicity of the surroundings. The beauty of the ceremony was not the beauty of gaudy clothes, but rather that of the unadorned.

“The resolution to go out on the battlefield is one thing, and a wedding celebration is another. True warriors set their minds on living a long life with their wives, until they’re white-haired old men and women.”

“Nene, people say that a young girl’s heart is unreliable, but you did well when you chose Tokichiro. I gave up the person whom I couldn’t help loving. Passion is a foolish thing, because I really love Tokichiro even more than I love you. You could say that I gave you to him as a gift of love from one man to another. Which is to say that I treated you as a piece of goods, but that’s what men are like. Isn’t that right, Tokichiro?”

“Nene, is the hand drum around? If I beat the drum, somebody get up and dance something. Since Kinoshita here isn’t a man of sense, I’ll bet he doesn’t dance so well either.

Nobunaga questioned him, eager for a reply. The answer was to the point. There were retainers who, upon returning and giving their official report, would talk a long time about this or that, prattling on about what happened on the way, discussing all the minor details of the problem. As a result, it was difficult to get to the essential question: Did the errand go as planned or not? Nobunaga hated that, and when messengers gave their answers in nothing but digressions, an irritated expression would darken his face that even an outsider could have understood. “Get to the point!” he would caution.

“I just want you to be happy in your husband’s service, in his work, and in all the things he must commonly do. And that’s all. It sounds easy, doesn’t it? But it won’t be easy at all. Look at the husbands and wives who have passed years together. There are wives who have no idea what their husbands do. Such husbands lose an important incentive, and even a man who works for the sake of the nation or province is small, pitiful, and weak when he is at home. If only his wife is happy and interested in her husband’s work, he can go out on the battlefield in the morning with courage. To me, this is the best way a wife can help her husband.”

Kameichi averted his eyes. The boy was different from his powerfully built father, and his character leaned toward the intellectual and gentle. As far as the world could tell, Koroku had a worthy heir, but he was actually unhappy with his son. The more than two thousand ronin under his command were mostly uneducated, wild country warriors. If the clan’s leader was not able to control them, the Hachisuka would vanish. It is a natural principle among wild animals that the weak become meals for the strong.

“Wait, Koroku. If you’re going to kill me, this is the place, and you’re the person to do it, so I don’t suppose there’s any reason to hurry. But if you cut me down, who’s going to teach you anything?”

“Tokichiro.”
“Yes?”
“You’re still young. You don’t have the capacity of running errands for your master with an eloquent tongue. You’re just making your opponent angry, and I really don’t want to get angry at a youngster like you. Why don’t you leave before you’ve gone too far?”
“I’m not going to leave until I’ve had my say.”
“I appreciate your enthusiasm, but this is the forcefulness of a fool.”
“Thank you. But great achievements beyond human strength generally resemble the forcefulness of fools. Nevertheless, wise men don’t take the road of wisdom. For example, I imagine that you consider yourself wiser than me. But when looked at objectively, you’re just like the fool who sits on the roof and watches his own house burn down. You’re still stubborn, even though the fire’s spreading on all four sides. And you only have three thousand ronin!”

even though Tokichiro’s sincerity showed on his face as he spoke, he never glared at his opponent or became overbearing. And sincerity, even if it speaks with a stutter, will sound eloquent when inspired.

“Tenzo, did you bring in the gold and silver?” When he spoke to Tenzo, it was naturally in the tone of command.

“I’ve heard that the envoy today used to be employed here as a servant.”
“I only knew him as ‘Monkey’ and had no idea where he was from. I picked him up around the Yahagi River and gave him a job.”
“That’s no good.”
“No good?”
“The memory of the time when he served you has become an obstacle, and you can’t see the true form of the man today.”

“Just looking at the face of that envoy. His features are what the world would call quite unusual. Studying people’s features is merely a hobby, and when I judge a man’s character by looking at him, I usually keep my conclusions to myself. But in this case I was shocked. Someday this man is going to do something extraordinary.”

“I thought you wouldn’t take his request seriously, so I’m telling you this before you decide. Put away your preconceptions. When you look at a man, look with your heart, not your eyes. If that man leaves with your refusal today, you’re going to regret it for the next hundred years.”
“How can you say such a thing about a man you’ve never even met before?”
“I’m not saying this just from looking at his face. I was surprised when I heard his explanation of the way of justice and righteousness. And his refusal to give in to your derision and threats, while refuting you with sincerity and good faith, shows him to be a passionate, upright man. I believe without a doubt that he will one day be a man of great distinction.”

The nation is changing; a new era is dawning. We will no longer be living for ourselves, but rather for our children and our grandchildren. You have a chance to establish your own households, to become real warriors following the true Way of the Samurai. Do not let this moment pass you by.”

Their aim was to make this place their own. With this work, they took a leap away from their former lives of debauchery and indolence, and felt the satisfaction and pleasure of knowing that they were doing something real.

Sending out soldiers when the opportunity presented itself, Hideyoshi attacked the neighboring areas. Of course, the lands that he was taking possession of were formerly a part of Mino. The land Nobunaga had offered him was worth five hundred kan, but the land he conquered was worth more than a thousand. When Nobunaga learned this, he said with a forced smile, “That one Monkey would be sufficient to take the entire province of Mino. There are people in this world who never complain.”

With the new castle at Sunomata as a foothold, Nobunaga tried to break through on two occasions, but failed. He felt as though he were beating against an iron wall. But this did not surprise Hideyoshi and Hikoemon. After all, this time it was the enemy who was fighting for survival. It would have been impossible for Owari’s small army to conquer Mino with normal tactics.

“A true man is a man of his word. He’s not moved by wealth or fame. For example, if you were asked to pull out three healthy teeth, you surely wouldn’t, would you?”

But what kind of plan do you have, using those two?”
“It’s like this, Hikoemon.” Hideyoshi inched closer and whispered his plan into Hachisuka Hikoemon’s ear. For a moment Hikoemon stared at Hideyoshi. A head is nothing but a head, so where did these flashes of genius come from? When he compared Hideyoshi’s ingenuity with his own, Hikoemon was amazed.

“I’ve come here with Osawa Jirozaemon, the Tiger of Unuma,” Hideyoshi told Nobunaga. “After listening to my arguments, he’s had a change of heart and is determined to abandon the Saito and join forces with the Oda. So if you would kindly speak with him directly, you will have added an outstandingly brave general and Unuma Castle to the Oda forces without having lifted a finger.”
Nobunaga, with a surprised look on his face, seemed to be considering the details of what Hideyoshi had said. Hideyoshi was mildly discontented, wondering why his lord did not seem pleased. It was not a matter of being praised for his own efforts, but to have pulled the fierce Tiger of Unuma, like a tooth right from the enemy’s mouth, and to have brought him to meet Nobunaga, should have been a great present. He had assumed that Nobunaga would be happy. But when he thought about it later, this was not a scheme he had devised with Nobunaga’s consent. Maybe that was the reason. Nobunaga’s expression seemed to indicate that it was. As the old saying goes, the nail that sticks out too far will be hammered down. Hideyoshi understood this well, and constantly admonished himself that his own head was sticking out as much as the head of a nail. Yet he was unable to sit on his hands and not act on what he knew would be good for his own side.

Hideyoshi continued, “But as for myself, if I obey His Lordship’s order, I will have broken the pledge I already made to you, and this would be trampling the honor of a samurai. I cannot do that. At the same time, however, if I presume myself not to be lacking in the loyalty of a retainer, I’ll be turning my back on my lord’s orders. I’ve reached the point where I can neither advance nor retreat. So, on the way back from Mount Komaki, I was despondent and unhappy, which, I suppose, probably made you somewhat suspicious. But please, put away your doubts. I now have the solution very clearly in mind.”
“What do mean? What are you going to do?”
“By disembowelling myself, I think I can apologize to both you and Lord Nobunaga. There’s no other way. General Osawa, let’s drink a farewell cup. After that, I’m resigned. I guarantee that no one is going to lay a hand on you. You can get away from here under the cover of night. Don’t worry about me, just put your heart at ease!”

“But do you still have the heart to assist the Oda clan one more step?”
“One more step?”
“In the end, Nobunaga’s doubts are based on his high regard for you. So at this point, if you did something that would truly manifest your support of the Oda clan, his doubts would melt.”

Do you really think you’re going to be able to cajole Hanbei into being our ally by going alone into enemy territory?” “
That will be difficult,” Hideyoshi muttered almost to himself. “But I plan to try. If I go with an open heart, it won’t make any difference how firm the ties are that bind him to the Saito clan.”

There’s really not that much to worry about. A difficult thing can be unexpectedly easy, and what appears to be easy can in fact be extremely difficult. I think what’s essential is whether or not I can make Hanbei trust in my sincerity. My opponent being who he is, I don’t plan on simple stratagems or tricks.”

Takenaka Hanbei was a native of the area. It was said that he was actually born at Inabayama, but he had spent most of his childhood at the foot of Mount Ibuki. Born in the fourth year of Temmon, Hanbei would now still be only twenty-eight years old, nothing more than a young student of military affairs. One year younger than Nobunaga, one year older than Hideyoshi. Nevertheless, he had already abandoned the quest for great achievement in the chaotic world, and had built himself a hermitage on Mount Kurihara. He took pleasure in nature, made friends with the books of the ancients, and wrote poetry, never meeting with the visitors who often came to his door. Was he a fake? This was also said of him, but Hanbei’s name was respected in Mino, and his reputation had traveled as far as Owari. I’d like to meet him and judge his character for myself, was the first thought in Hideyoshi’s mind. It would be regrettable for him just to pass by and not meet such a rare and extraordinary man, when they had both been born into the same world.

But now his mind turned to a single thought: How can I get Hanbei to become my ally? And this was quickly followed by another: No, to confront a master strategist by means of strategy would be the worst strategy of all. I can only meet him as a blank sheet of paper. I’ll just talk to him candidly, and speak with all my power.

Young boys will easily become friendly with people, and a familiarity had already started to develop between Kokuma and Hideyoshi.

Hideyoshi opened it and read: Curiously, you have often come to visit this weakened man who has retired to the country. Although it is difficult for me to grant your request, please come for a bowl of plain tea. The words seemed a bit haughty. Hideyoshi could see that Hanbei was a rather unsociable man, even before he met him face to face.

How can he be here without being completely bored? Hideyoshi wondered, marveling at the thoughts of the man who lived in such a place. And he thought that he himself would be unable to stay for more than three days. He didn’t know what to do with himself, even for the time he was there. Even though he was being soothed by the songs of the birds and the soughing of the pines, his mind had dashed off to Sunomata and then gone on to Mount Komaki, while his blood seethed in the winds and clouds of the times. Hideyoshi was definitely a stranger to this sort of peace.

By the way, my honored guest, what is it that you’re looking for by climbing up to my mountain cottage? People say there’s nothing in the mountains but the sounds of birds.”

All in all, his demeanor must have been the result of good upbringing. He was serene and spoke quietly, and with a smile. But there was some doubt as to whether the surface of this human being really manifested the underlying truth, just as, for example, the mountain today seemed peaceful enough for happy wandering, but the other day a storm had roared out of the valley, blowing enough to make the trees howl.

Hanbei only listened and grinned mysteriously. Even with his quick tongue, Hideyoshi found his zeal considerably diminished by this kind of opponent. The man was like a willow in the wind. You couldn’t tell whether he was listening or not. Holding his tongue for a while, he waited meekly for Hanbei to respond, and to the very end he carried himself like a blank sheet of paper, facing this man without stratagem or affectation.

The man was graceful and seemingly without a fault, but very deliberate.

“Have some tea,” he said. Then, taking a small tea bowl for himself, Hanbei sipped the tea almost as though he were licking the bowl. He tasted the tea a number of times, as though there were absolutely nothing else in his heart.

“Well, that’s not unreasonable. But don’t you think it’s a personal waste for a man like you to be so busily worn out by the search for fame and profit? There’s a rather profound significance to a life lived in the mountains. Why don’t you leave Sunomata and come build a hut on this mountain?”

Isn’t honesty the same as foolishness? And in the end doesn’t being without strategy mean being without wisdom? Perhaps sincerity alone is not sufficient to knock at the human heart.

“I came to get a person who is hard to get. So that he is hard to get is natural. Maybe my own sincerity is still insufficient. How can I accomplish great things with such smallness of mind?”

There is no leisure in a life of indolence.
That should be left to the birds and beasts.
There is seclusion even in a crowd,
Tranquillity in the streets of a town.
The mountain clouds are free from worldly attachments,
They come and go of themselves.
How can the place to bury one’s bones
Be limited to the green mountains?

“Master guest, I was discourteous today. I’m not sure what promise you’ve set your heart on, from a person who is nothing more than a worn-out man living in the mountains, but your manners were more than I deserved. It is said that a samurai will die for someone who truly knows him. I don’t want you to die in vain, and I will carve this into my heart. And yet, at one time I served the Saito clan. I’m not saying that I will serve Nobunaga. I am going to serve you, and devote this sickly body to your cause. I came here simply to say this. Please forgive my rudeness of the last several days.”

After he had been made governor of Sunomata, he had searched out men of ability to serve him. His way of handling men was not to employ them first and then make his judgment. If he trusted a man, he would immediately employ him, and then gradually put him to use. He had acted in the same way when he took a wife. He had an unusual talent for distinguishing true talent from mimicry.

First, the interior of the castle was thrown into confusion by the outbreak of fire at the rear. Second, the shouts of Hideyoshi and his men panicked the defenders, and they started to fight among themselves, thinking there must be traitors in their midst. But the most important factor in their defeat, understood only afterward, was the result of someone’s advice.

Hanbei shook his head and refused adamantly. “As I said from the very first, I haven’t the least intention of serving Lord Nobunaga. And it isn’t just a matter of loyalty to the Saito clan. If I were to serve Lord Nobunaga, it would not be long before I would be forced to leave his service. When I consider my own imperfect personality together with what I have heard about his character, my intuition is that a master-retainer relationship would not be mutually beneficial. But with you I don’t have to temper my disposition. You can tolerate my innate selfishness and willfulness. I’d like you to consider me the lowest of your retainers.”

Hideyoshi knew that he had to work constantly to improve himself, to overcome his faults, and to increase his capacity for self-reflection, and he was determined that his samurai must be made to do the same. If he was to play an important role in future, retainers armed with brute strength alone were not going to be useful. Hideyoshi was anxious about this. Thus, along with embracing Hanbei as a retainer, he also bowed to him as his own teacher and looked up to him as his instructor in military science, and entrusted to him the education of his retainers.

“The lord of this castle respects you as his teacher, and you venerate him as your lord, so I hardly know whose respect is greater. Are you really so resolved to serve this man?”
Smiling, Hanbei shut his eyes and turned his face toward the ceiling. “I guess it’s finally come to that. It’s a frightening thing for a man to be trusted by another. I could never be led astray by the beauty of a woman.”

“I suspect that Lord Nobunaga is thinking that, having taken Gifu, this year is the time to put his internal administration in order, rest his troops, and wait for another day,” Hanbei said.
“I’m sure that’s what his plans are, but with his disposition, he can’t just let the days pass in idleness. That’s why he sent this letter asking about policy.”
“Planning for the future, allying himself with his neighbors—I think the present is probably a splendid opportunity for that.”

A tea bowl that has no imperfections is said to be lacking in beauty, and Hideyoshi’s character, too, was not without blemish. Though the elegance of a tea bowl, or even human frailty itself, may be interesting to contemplate, from a woman’s point of view this flaw cannot be “interesting” at all. When his sister broke into tears just at the mention of the matter, Hanbei thought her refusal was reasonable, and conveyed it to Hikoemon.

“As you said, there are very few men of talent. We should give him some money and clothes, and send him courteously on his way.”
“Yes, but didn’t he impress you in some way?”
“Indeed. There are two kinds of great men: the truly great and the villain. Now, if a villain is also a scholar, he is liable to bring ruin upon himself and harm to his lord.” Motonari went on, “There is something shifty about his appearance. When he speaks with such composure and clarity in his eyes, he has a charm that’s very enticing. Yes, he’s truly a captivating man, but I prefer the stolidity of our warriors of the western provinces. If I put this man in the middle of my own warriors, he’d stick out like a crane in a flock of chickens. I object to him for that reason alone.” And so Mitsuhide was not taken in by the Mori clan.

I could sulk and be depressed about trivialities, but it would be shameful for a man in his prime, Mitsuhide decided.

Regardless of what Fujitaka preached about loyalty, Yoshikage was not inclined to fight for a powerless, exiled shogun. It was not for a lack of military strength or resources, but because Yoshikage supported the status quo.

“If you trust me enough to tell me a secret, I certainly promise to keep it. Please speak freely, on any subject.”

In such situations, there is no time to establish a detailed political policy. Nobunaga’s secret was nothing more than to do things swiftly and decisively. What the common people clearly wanted in this country at civil war was not a talented administrator or a great sage. The world was in chaos. If Nobunaga was able to control it, they would accept a certain amount of hardship.

Even though the country was in chaos, every military commander understood that he could not start a war without some reason, and that if he did, the battle would be lost in the end.

Who would have known that, during that time, his mind was preparing to strike through the next set of difficulties? Nobunaga initiated his actions as new situations developed, and moved ahead with the outlines of his plans and their execution even as he lay sleeping. Suddenly, on the second day of the Fourth Month, all of his generals received summonses to meet at the residence of the shogun.

“This castle is not going to fall. And even if it does, it will not be a victory for us,” Hideyoshi told Nobunaga that evening. Nobunaga looked a bit impatient.
“Why won’t it be a victory for us if the castle falls?” There was, on such occasions, no reason for Nobunaga to be in a good mood.
“With the fall of this one castle, Echizen will not necessarily be overthrown. With the capture of this one castle, my lord, your military power will not necessarily increase.”

Ieyasu nodded and stared fixedly at Hideyoshi. Ieyasu was eight years younger than Nobunaga, but to Hideyoshi it seemed the other way around. As Ieyasu looked at him, Hideyoshi could not imagine that his manner and expression were those of a man in his twenties.

It took a day and a half to settle the matter of Kanegasaki, but when Hideyoshi informed Nobunaga of what he had done, his lord’s only response was, “Is that so?” and he added no great praise. The look on Nobunaga’s face, however, indicated that he seemed to be thinking, You did too well—there is a limit to meritorious deeds. But Hideyoshi’s great achievement could hardly be denied, regardless of who judged the matter.

If Nobunaga had praised him to the skies, however, it would have created a situation in which the generals Shonyu, Nobumori, and Yoshinari would have been too ashamed to face their lord again. After all, they had sent eight hundred soldiers to their deaths and had been unable to defeat the enemy even with an overwhelming number of men. Hideyoshi was even more sensitive to the feelings of these generals, and when he made his report, he did not credit his own idea as the source of his efforts. He simply said that he had been following Nobunaga’s orders.

But where was an opening large enough for the retreat of ten thousand soldiers? Strategists warn that, by nature, an advance is easy and a retreat difficult. If a general makes one mistake, he may suffer the misfortune of the annihilation of his entire army.

“Don’t be alarmed. Our enemies are fools. They’re raising their war cries as they climb up the valley while we’re on high ground. We’re all tired, but the enemy is chasing after us in anger, and many of them are going to be exhausted. When they’re in range, shower them with rocks and stones, and thrust your spears at them.”

Even Hideyoshi started to think that his time had come. But now was the moment to summon the will to live and to resist the temptation to succumb.

“Hideyoshi, you must be pleased about something,” Nobunaga said. “You’ve got an extraordinary smile on your face.”
“How could I not be pleased?” he answered. “Before this, I wasn’t aware of what a blessed thing life is. But having escaped from near death, I realize that I don’t need anything more than life. Just by looking at this lamp or at your face, my lord, I know that I’m alive, and that I am blessed far more than I deserve. But how are you feeling, my lord?”
“I can’t help feeling disappointed. This is the first time I’ve ever felt the shame and bitterness of defeat.”
“Has anyone ever accomplished great things without experiencing defeat?”

“Our fate is decreed by heaven,” Nobunaga had said, but this did not mean he waited passively for heaven’s will.

A great man is not made simply by innate ability. Circumstances must give him the opportunity. These circumstances are often the malevolent conditions that surround a man and work on his character, almost as if they were trying to torture him. When his enemies have taken every form possible, both seen and unseen, and ally themselves to confront him with every hardship imaginable, he encounters the real test of greatness.

The only man who might have had some idea was Ieyasu, whose impartial eye never strayed for long from Nobunaga: not too close at hand, but not too distant; without excessive emotion, but not too coolly.

Duplicity is always found hidden away in places where one would least imagine it to be.

Yoshiaki’s and Nobunaga’s characters were not matched at all; their educations were different, and so were their beliefs. As long as Nobunaga had helped him, Yoshiaki treated Nobunaga as a benefactor. But once he had warmed the shogun’s seat a little, his gratitude turned to loathing. “The bumpkin is annoying,” Yoshiaki was heard to say.

“Shouldn’t we wait one more night for the next detailed report?” Katsuie said, trying to stop him.
“Why? Now is the time when the world is going to change!” That said, nothing was going to change his mind. He rode hard to Kyoto, changing horses more than once.

“If that’s the way you want it.” Ittetsu made no move to get up. “This is such a shame. How are you going to protect the infinity of Buddha’s light with your blood? Just what is this freedom you’re going to protect? What are these traditions? Aren’t they nothing more than deceptions, convenient for the temples’ prosperity? Well, those charms have no currency in the world today. Take a good look at the times. It is inevitable that greedy men, who close their eyes and obstruct the tide of the times with their selfishness, will be burned up together with the fallen leaves.” With that, Ittetsu returned to Nobunaga’s camp.

“No matter which side you pick, no matter where the flames are, the blaze has but a single source, and there’s no mistake that this is the work of that two-faced shogun, who loves to play with fire. We need explicitly to make the shogun the mediator of peace accords and withdraw as quickly as possible.”

He was of average height, with a solidly built, muscular frame. There was clearly something unusual about the man, but while those who had never met him would remark on how intimidating he must be, he was not really so difficult to approach. On the contrary, he was a rather kindly man. Just looking at him, one could feel that he possessed natural composure and dignity, while his shaggy beard gave his face a certain unyielding quality. These features, however, were common to the men of the mountain province of Kai.

This year Shingen would turn fifty, and he felt a keen regret—an impatience with expectations of his life. I’ve fought too much just for the sake of fighting, he thought. I imagine that over in Echigo, Uesugi Kenshin is realizing the same thing.

When I think about it now, I’ve committed a great blunder, he admitted bitterly. When he had only been involved in battles, he had hardly ever regretted anything; but nowadays, when he reviewed his diplomatic policies, he realized that he had bungled the job. Why hadn’t he headed for the southeast when the Imagawa clan was destroyed? And, having taken a hostage from Ieyasu’s clan, why had he watched silently as Ieyasu expanded his territory into Suruga and Totomi?

Still more, the generals who had just now left were going to be confused, thinking there was no better opportunity than the present for smashing the Tokugawa clan. But Shingen knew, with a sudden illumination, that he had missed his opportunity, and that he was not going to be able to hold on to his former plan. Rather, he must quickly seek the next countermeasure and the next opportunity.

Just remember that your body is the only thing that is truly your own, so use your natural term of existence wisely.”

Irony was returned with irony. Both were men whose duties had taken them into enemy territory as spies. Without this kind of audacity and composure they would not have been equal to their work.

“That’s quite a compliment.” Sanpei seemed very relaxed, too. To have made a fuss because an enemy spy had been found on his home ground would have been the act of a heedless, common man. But looking at it through the eyes of a thief, he knew that there are thieves about even in broad daylight, and so it was hardly a surprise.

Thus, even though the ninja might be called a depraved samurai whose sole aim was to keep himself alive, it was his mission and responsibility to do so at all costs.

Soldiers say that for a fighting man, inactivity is more trying than the battlefield. Discipline cannot be neglected for a day. Hideyoshi’s troops had been at rest for one hundred days.

“We do not object to punishing these excesses. But it is impossible, in a single day, to reform a religion in which all men fervently believe and which has been granted special authority,” Nobumori argued.

“If you refuse to obey the order, I’ll give it to someone else. And if the other generals and soldiers won’t follow me, then I’ll do it myself, alone!”
“Why is it necessary to commit such an atrocity? I would think that a true general could bring about the fall of Mount Hiei without shedding a single drop of blood,” Nobumori asked again.

“Why should I leave? Rather than watch my lord’s insanity and the destruction of his clan in my lifetime, I can try to obstruct this with my own death. Look back to the many examples given by antiquity. Not one man who made a hellfire of Buddhist temples and shrines, or who massacred priests, has come to a good end.”
“I’m different. I’m not going into battle for my own sake. In this battle, my role will be to destroy ancient evils and build a new world. I don’t know whether this is the command of the gods, the people, or the times; all I know is that I’m going to obey the orders I’ve received. You are all timid, and your view is limited. Your cries are the sorrows of small-minded people. The profit and loss you talk about only concerns me as an individual. If my turning Mount Hiei into an inferno protects countless provinces and saves countless lives, then it will be a great achievement.”

“What’s going on?” Hideyoshi asked, looking back and forth at Nobunaga and his retainers, who were sunk in silence. His words were like a clear spring breeze. “Ah. I heard what you were talking about when I was outside just now. Is that why you’re silent? Thinking so much of their lord, the retainers have resolved to admonish him and die; knowing the innermost feelings of his retainers, the lord is not so violent that he would cut them down. Yes, I can see there’s a problem. You could say there are good and bad points to both sides.”

He was jealous. An intelligent man, however, he was quickly ashamed of his selfishness. He censured himself, reflecting that someone who was ready to die in objecting to his lord’s command should avoid shallow thinking, even for a moment.

While this man had known misery and hardships from the time of his youth, he had matured into an adult who did not make a fuss over trifles.

Fast as the wind,
Quiet as a forest,
Ardent as fire,
Still as a mountain.
Still as a mountain, neither Shingen nor Ieyasu made any move for several days.

Anticipation of the fight only heightened the spirits of the men of Kai. That was the kind of composure they had.

At a time like this, even the bravest warriors shook with fear. One could say they were “scared,” but this was completely different from ordinary fear. It was not that their wills were shaken; when they trembled, it was because they were making the change from everyday life to the life of battle. This took only seconds, but in that instant a man’s skin turned to gooseflesh as purple as a rooster’s comb.

“If I’m a fool, my lord, you’re an even bigger one! If you’re cut down in a place like this, what good will all of our hardships have been until now? You’ll be remembered as a fool of a general. If you want to distinguish yourself, then do something important for the nation on another day!” With tears in his eyes, Jirozaemon yelled at Ieyasu so loudly that his mouth almost split to his ears, and at the same time he beat Ieyasu’s horse unmercifully with his spear.

He seemed to be totally puzzled. Baba had his doubts as well and looked out toward the enemy’s gate. There, burning in the distance, were the bonfires, both before and within the castle gate. And the iron doors were wide open. It was gateless, and yet there was a gate. The situation seemed to pose a disturbing question.

A wise man who cultivates wisdom may sometimes drown in it.

“To have secured the castle gates would have been the natural psychology of defeat in this case. But leaving the castle wide open and taking the time to build bonfires is proof of the man’s fearlessness and composure. If you think about it, he’s undoubtedly waiting for us to attack rashly. He’s concentrating on this one castle and is fully confident of his victory. Our opponent is a young general, but he is Tokugawa Ieyasu. We shouldn’t step in carelessly, only to bring shame on the martial reputation of the Takeda and be laughed at later.”

To think that a man
Has but fifty years to live under heaven.
Surely this world
Seems but a vain dream.…
The people of the province knew the verses Nobunaga loved to chant when he drank. But he understood these words quite differently from the way the monks did—that the world was nothing more than a fleeting and impermanent dream. “Is there anything that will not decay?” was his favorite line, and every time he sang it, he raised the pitch of his voice. His view of life seemed to be contained in this one line. A man would not make the most of his life if he did not think deeply about it. Nobunaga knew this about life: In the end, we die. For a man of thirty-seven, the future would not be a long one. And for such a short time, his ambition was extraordinarily large. His ideals were limitless, and facing these ideals and overcoming the obstacles fulfilled him completely. Man, however, has an allotted span of life, and he could not help his feelings of regret.

“More than that, he’s taking a rather extravagant view of the remaining powers of the shogunate. In a period of transition, a cataclysm separates past and future. Almost all of those who perish are those who, because of their blind attachment to the past, fail to realize that the world has changed.”

“Well, we should be extremely cautious. Give him a reward, but keep him inside the castle. It would probably be better to imprison him until this is all over.”
“No, my lord.”
“Why not?”
“Because if we treat a man like that, the next time the opportunity comes up, he won’t feel like jeopardizing his life as he did this time. And if you cannot trust a man, but give him a reward, he might be tempted with a lot of money by the enemy someday.”

In any period of history, a man on his way to ruin always holds on to the ludicrous illusion that he is not the one about to fall. Yoshiaki fell straight into that trap.

But it would not be necessary to use the drastic violence here that he had employed at Mount Hiei; neither was he so poor in strategy that he would have to use the same method twice.

There was no gunfire, and not even the hum of a single bowstring. It was uncanny, far more than if there had been a great commotion. “Yamato, what do you think we should do? What is Nobunaga going to do to me?” Yoshiaki asked his senior adviser, Mibuchi Yamato.
“You’re pitifully unprepared. At this point, do you still not understand what Nobunaga has in mind? He’s clearly come to attack you.”
“B-but … I’m the shogun!”
These are troubled times. What good is a title going to do you? It appears that you have only two choices: either resolve to fight or sue for peace.”
As his retainer spoke these words, tears fell from his eyes. Along with Hosokawa Fujitaka, this honorable man had not left Yoshiaki’s side since the days of his exile. “I do not remain to protect my honor or to seek fame. Nor am I following a strategy for survival. I know what’s going to happen tomorrow, but somehow I just can’t abandon this fool of a shogun,” Yamato had once said. Certainly he knew that Yoshiaki was hardly worth saving. He knew the world was changing, but he seemed resolved to stand his ground at Nijo Palace. He was already over fifty years old, a general past his prime.

“You’re so obsessed by the title of shogun that your only course is self-destruction.”

“Well then, w-why are you and the other generals dressed up in your armor so ostentatiously?”
“We think it would at least be a beautiful way to die. Even though the situation is hopeless, to make our final stand here will be a fitting end to fourteen generations of shoguns. That is the duty of a samurai, after all. It’s really nothing more than arranging flowers at a funeral.”

There is nothing more frightening than a period of aimless national government administered by rulers in name only.

The samurai ruled in every province, protecting their privileges; the clergy acquired wealth and strengthened its authority. The nobles were changed to mice in the Imperial Court, one day relying on the warriors, the next imploring the clergy, and then abusing the government for their own defense. Thus the Empire was sundered into four nations—the nation of priests, the nation of samurai, the nation of the court, and the nation of the shogunate—each of which fought its private wars.

In anyone’s fall, there is an accumulation of factors, and natural collapse comes in an instant. But when this particular instant came, both ally and enemy wondered at its suddenness and magnitude.

The rise and fall of provinces, however, are always based on natural phenomena, and here, too, there was really nothing miraculous or strange. The weakness of the Asakura could be understood simply by looking at the behavior of their commander-in-chief, Yoshikage. Caught in the stampede of his men fleeing from Yanagase, Yoshikage had already lost his head.

Mitsuhide dispatched riders from Echizen many times a day. He did not make even the smallest decision on his own, but asked for Nobunaga’s instructions in every situation. Nobunaga made his decisions while looking at these notes and letters in his camp on Mount Toragoze.

Hideyoshi quickly crossed the mountains from Yokoyama. Joking with his men on the way, his teeth shone white as he laughed in the autumn sun. As he approached, he greeted everyone around him. This was the man who had built the castle at Sunomata and later had been put in charge of Yokoyama Castle. His responsibilities and position among the generals of the Oda army had very quickly become prominent, and yet he was the same as he had always been.

“That is why he’s so disliked, even when he doesn’t have to be. There’s nothing more unpleasant than listening to someone who rattles on about his own cleverness.”

There were other commanders besides Katsuie and Nobumori who were unhappy with the situation. Most of them assumed that Hideyoshi was off with Nobunaga in the mountains, planning some battle strategy with his usual glib tongue. This was the primary source of their discomfort. “He’s ignoring us—the inner circle of his generals.” Whether Hideyoshi did not understand such inner workings of human nature or simply chose to ignore them, he led Nobunaga off into the mountains, occasionally laughing with a voice that would have been more fitting for a holiday excursion.

Their faces show that they don’t understand me at all. It seems that Katsuie especially is laughing at me behind my back.”
“That’s because, my lord, you are still confused about which way to go.”

“Hideyoshi, you say you’ve felt the same way I do from the very beginning, but you’re listening to this with extraordinary composure. Don’t you have some sort of plan?”
“I’m not without one.”
“Well, why don’t you hurry up and put my mind to rest?”
“I’ve been doing my best not to make recommendations recently.”
“Why?”
“Because there are a lot of other people in the staff headquarters.”
“Are you afraid of other people’s jealousy? That’s annoying, too. But the main thing is that I am the one who decides everything. Tell me your plan right away.”

They think that I’ll never make a reckless attack as long as they have my own sister in the castle.”
“But it’s not just that. For the two years I’ve been at Yokoyama, I’ve been watching Nagamasa carefully, and he does have some talent and willpower. Well, I’ve been trying to think of a plan to capture this castle for a long time, to figure out the best strategy in case we ever had to attack it. I have captured the Kyogoku enclosure without losing a single man.”
“What? What are you saying?” Nobunaga doubted his own ears.
“The second enclosure you see over there. Our men are already in control of it,” Hideyoshi repeated, “so I’m saying you don’t have to worry anymore.”

Hideyoshi explained the situation as though there were nothing unusual about it at all. “Shortly after Your Lordship awarded me the castle at Yokoyama …” he started. Nobunaga was a little startled. He was unable to look without blinking at the man who was speaking. Yokoyama Castle was situated on the front line of this strategic area, and Hideyoshi’s troops were there to check the Asai and Asakura. He remembered the order posting Hideyoshi there temporarily, but he had no memory of a promise to give him the castle. But here was Hideyoshi saying that he had been given the castle. Nobunaga, however, put this in the back of his mind for the moment.

“I don’t feel like listening to a long story. Get to the point.”

“The battlefield is no place for jokes,” Hideyoshi said.

Nevertheless, at this time Nobunaga was still hopeful that he would not have to kill Nagamasa. Of course, he respected Nagamasa’s courage, but more than that, he was troubled with his affection for Oichi. People thought this strange, remembering that, when he had destroyed Mount Hiei with fire, this lord had thought nothing of being called “the king of the demons.”

Yuzan addressed the assembly of the Asai clan’s retainers. “Valuing his name as a member of the samurai class, Lord Asai Nagamasa, the master of this castle, has passed away like a beautiful fallen flower. Therefore, as his retainers it is proper for you to pay your last respects.”

Nagamasa spoke fearlessly, facing the death that pressed in on him, and he had not overlooked the laxity of the martial spirit of those soldiers who had put their hopes on peace talks. His “funeral for the living” had a salutary effect on the faltering morale of the defenders. If their lord was resolved to die in battle, they too were resolved to follow him. It was time to die. Nagamasa’s pathetic determination thus inspired his retainers. But although he was a gifted general, he was not a genius. Nagamasa did not know how to make his men die gladly for him. They stood, waiting for the final assault.

Where is the rule allowing a man with the status of a retainer to drive away his lord’s guest without ever inquiring into his lord’s intentions? This castle is as good as taken already, and I’m not so stupid as to take the time and trouble to come here playing the role of an envoy to hurry its destruction.” His words were not exactly humble. “I’ve come here as Lord Nobunaga’s representative, to offer incense in front of Lord Nagamasa’s mortuary tablet. If we’ve heard correctly, Lord Nagamasa is resolved to die and has had his own funeral conducted while he is yet alive. They were friends during this life, so shouldn’t Lord Nobunaga be allowed to offer incense too? Isn’t there still grace enough here for men to exchange that kind of courtesy and friendship? Is the resolution of Lord Nagamasa and his retainers nothing but an affectation? Is it a bluff or the false courage of a coward?”

I’ve met a good man, Hideyoshi thought, and he drank in the man’s character more than his tea.

“You can stay there as long as you like, but it won’t do you any good.”
“Not necessarily.”
“There are no two ways about what I said just now. What are you going to do here?”
“I’m listening to the sound of the water boiling in the kettle.”
“The kettle?” he laughed. “And you said you didn’t know anything about the Way of Tea!”
“No, I don’t know the first thing about tea, but it is a pleasant sound, somehow. Maybe it’s from hearing nothing but war cries and the whinnying of horses during this long campaign, but it’s extremely pleasant. Let me sit here for a moment by myself and think things through.”

No one was able to do a thing. Mikawa felt the immensity of his mistake, and seemed to be listening carefully to what Hideyoshi was saying. He had recovered from his temporary shock and returned to the calm he had displayed in the teahouse.

He did not really feel as though he were appealing to the enemy commander. He faced the man’s soul and completely divulged his true emotions. His palms were folded at his breast and he was kneeling respectfully in front of Nagamasa; it was obvious that this gesture arose from complete sincerity.

How much difference is there between those going to their deaths and those left behind? I suppose you could say only an instant, when you take the long-term philosophical view, considering the flow of thousands of years. He did his best to laugh out loud.

No, especially if you’ll never see tomorrow. This was Hideyoshi’s cherished theory. He, who despised the dark and loved the light, had found something that was a blessing in this world.

The fall of Odani Castle was nothing like the defeat of the Asakura in Echizen or of the shogun in Kyoto. So it could be said that Nobunaga’s judgment in choosing Nagamasa as a brother-in-law had not been wrong.

Human beings possess both intellect and instinct, and they often contradict each other.

A thread of emotion found its way wordlessly among them. These men were jealous of Hideyoshi’s accomplishments, and were the very ones who had advocated abandoning him and hastening a general attack on the castle.

Nobunaga, however, looked disgusted. This was the beloved sister he had worried about so much until just a few moments before. Why wasn’t he greeting his sister with wild joy? Had something ruined his mood? The generals were dismayed. The situation passed even Hideyoshi’s understanding. Nobunaga’s close retainers were constantly troubled by their lord’s quick changes of mood. When they saw the familiar expression on his face, not one of them could do anything but stand by silently; and in the midst of the silence, Nobunaga himself found it difficult to cheer up.

“I feel unworthy to be living peacefully at home while others are out on campaign. Heaven might punish me if I complained of loneliness.”

“That’s just Hideyoshi. He’s not perfect. But then a tea bowl that is too perfect has no charm. Everyone has faults. When an ordinary person has vices, he becomes a source of trouble; but very few men have Hideyoshi’s abilities. I’ve often wondered what kind of woman would choose a man like him. Now I know after meeting you today, that Hideyoshi must love you, too. Don’t be jealous. Live in harmony.”

I couldn’t imagine how a man who is so refined could turn into the fearsome demon they say he is on horseback.

Katsuyori, like the son of any great man, found himself in a difficult position. Still he had never disgraced his father’s name. In almost every engagement he fought, he came away with the victory. For this reason, rumors had spread that Shingen’s death was just a fabrication, because he seemed to appear whenever an opportunity presented itself.

Speaking in turn, the two men outlined their objections. These men were experienced veterans trained by the great Shingen himself, and they had no great regard for either Katsuyori’s resourcefulness or his valor. On the contrary, they saw them as a danger.

“How ostentatious!” said Nagashino Castle’s commander as he surveyed the meticulous disposition of Katsuyori’s troops from the watchtower.

“That’s enough conferring!” Nobunaga agreed, and slapped his knee. “Tadatsugu has spoken admirably. To the eyes of a coward, the crane that flies across the paddies looks like an enemy banner and makes him quake with fear,” he laughed. “I feel greatly relieved by the reports of these two men. Lord Ieyasu, we should celebrate!”

His own self-confidence, and the faith of his troops that was based on that self-confidence, amounted to this creed: Don’t even question me! Have faith in a martial valor that has never known defeat since the time of Lord Shingen. But civilization moves on like a horse at full gallop. The Southern Barbarians—the Portuguese—had revolutionized warfare with the introduction of firearms. How sad that Takeda Shingen had not had the wisdom to foresee this.

“Make a death shield so the others can leap over us!” The “death shield” was a last-ditch tactic in which soldiers in the front rank sacrificed themselves to protect the advance of the next rank. Then that rank in turn acted as a shield for the troops following, and in this way the troops pressed on step by step. It was a terrible way to advance. These were, indeed, brave men; but surely this charge was nothing more than a futile display of brute strength. And yet there were able tacticians among the generals leading the assault.

Baba had also accompanied the fleeing Katsuyori and the pathetic remnants of his army as far as Miyawaki, but finally the old general turned his horse to the west, his breast filled with a thousand thoughts. I’ve lived a long life. Or I could say it’s been short, too. Truly long or truly short, only this one moment is eternal, I suppose. The moment of death … Can eternal life be anything more than that?

Nobunaga seemed to have the more delicate constitution, but he was by far the stronger of the two men. If you looked carefully, you could see his spiritual strength. Hideyoshi was just the opposite. Outwardly he seemed a healthy countryman, but he did not have real stamina.

Certainly he did not take Hideyoshi lightly, but he somehow manifested a condescending attitude toward his senior with such comments as, “You’re a likable man.” This condescension was due, of course, to Mitsuhide’s character. But even when Hideyoshi felt that he was being condescended to, he didn’t feel unhappy. On the contrary, he considered it natural to be looked down upon by a man of superior intellect such as Mitsuhide. He was comfortable acknowledging of Mitsuhide’s great superiority in terms of intellect, education, and background.

“Life is worth living only when we have difficulties in front of us. Otherwise there’s no incentive.

Abbot Ekei is one of the most profound scholars of the age. He told me this in the utmost secrecy.”
“Told you what?”
“That Mitsuhide has the look of a wise man who could drown in his own wisdom. Moreover, there are evil signs that he will supplant his own lord.”

Mitsuhide recognized that this project was not a product of Nobunaga’s vanity nor some high-flown amusement, so he expressed his feelings honestly. His overly serious answer, however, did not suffice; Nobunaga was too accustomed to showy responses in total agreement with him and to witty statements that only echoed his own.

How could anyone say the art of war hasn’t changed too? He’s probably laughing at my retreat as cowardice, but I can’t help laughing at the fact that his outdated thinking is inferior to that of my artisans and craftsmen.”

Those who truly heard this learned a great deal. There were those, however, who were taught, but never learned a thing.

“And now here I am, shamefully begging my lord for forgiveness. I’m afraid you’re going to laugh at me: this is Hideyoshi, the man who’s always being scolded by his lord.” And he laughed with a voice that seemed to sweep everything away. Nobunaga laughed heartily, too. With Hideyoshi, he could laugh happily about things that were not actually very amusing.

The great power in the west was the Mori clan, whose sphere of influence extended over twenty provinces. Kanbei lived in the midst of them but was not overawed by their power. He perceived that the history of the nation was flowing in one direction. Armed with this insight, he had sought out one man: Nobunaga. From that point alone, it could hardly be said that he was a common man.

There is a saying that one great man will always recognize another. In their conversation at this one meeting, Hideyoshi and Kanbei were tied as tightly together as though they had known each other for a hundred years.

Unlike Shibata Katsuie’s gloomy leadership, which only respected regulations and form, or Nobunaga’s severity and rigor, Hideyoshi’s style of command was distinguished by one characteristic: cheerfulness. No matter what sort of hardship or desperate fighting beset his troops, they still radiated that cheerfulness and a harmonious sense that the entire army was one family.

While he was alive, Motonari had lectured his children in the following way: “Generally, there’s no one more likely to bring disaster to the world than a man who aspires to grasp the nation’s government but lacks the ability to govern. When such a man takes advantage of the times and actually tries to seize the Empire, destruction will surely follow. You should reflect on your own status and remain in the western provinces. It will be sufficient if you are resolved not to fall behind others.”

“The first thing to remember,” Nobunaga countered, “is that if the commander-in-chief anticipates defeat, there’s no reason for him to win.”

“I don’t account it as loyalty to you, my lord, to fight a battle that I know will end in defeat.”

Avoid the difficult battle, and be victorious over that which is easy—this is the natural law of military strategy, he said to himself.

It was an extravagance to look for mercy when forced to capitulate.

One sorrow
Heaped upon another
Will test my strength to its limits.

A hundred obstacles are not in themselves a cause for grief. Advancing through life with this belief, Shikanosuke had tasted great joy in the midst of all his hardships. He had maintained this attitude even when Hideyoshi’s messenger told him that Nobunaga had changed strategy. It was true that he had been temporarily discouraged, but he had begrudged no one. Neither had he grieved. Never, not even now, did he sink into despair and think, This is the end. Instead, he burned with hope. I’m still alive, and I’m going to live as long as I continue to breathe! He had one great hope: to get close to his mortal enemy, Kikkawa Motoharu, and die stabbing him to death.

A man’s body cannot live forever. An unswerving loyalty and sense of duty, however, will live long in the annals of war.

“If we had not struck you down,” Kikkawa said as he looked at the head, “you would be holding my head in your hands one day. That is the Way of the Samurai. Having accomplished what you did, you should resign yourself to finding peace in the next world.”

“Even if a man leads a great army in the morning, he doesn’t know whether he’ll be alive in the evening. But if you hold some great ambition—no matter how great a man you are—you must live a long time to bring it to fruition. There have been many glorious heroes and loyal retainers who left their names to eternity and whose lives were short, but what if they had lived a long time?

“Of course, it would be a great achievement. But what if something happens? You must see that the odds of running into trouble are about eight or nine out of ten. What then?”
“I will only die,” Hanbei answered without blinking. From the way he spoke, it was clearly no braggart’s bluff.

“He got angry because I made an unnecessary alliance on my own authority.” He didn’t seem to be as discouraged as Kanbei. “I imagine Lord Nobunaga wanted us to destroy the Ukita so that he could divide their lands among his retainers.” Then, trying to console the downcast Kanbei, he said “It’s a real battle when things don’t go as planned. The plans you thought through last night change in the morning, and the schemes you have in the morning change by the afternoon.”

“Araki Murashige is an extremely honest man. He is, if I may say it, a fool who excels in martial valor. I just didn’t think he was that much of a fool,” Hideyoshi replied.
“No.” Nobunaga shook his head. “I don’t think it was foolishness at all. He’s nothing but scum. He had misgivings about my prospects and initiated contacts with the Mori, blinded by the thought of profit. This is the act of a moderately talented man. Murashige got lost in his own superficiality.”
“He’s really nothing but a fool. He received excessive favors and had nothing to be dissatisfied about,” Hideyoshi said.
“A man who is going to rebel will do so, no matter how favorably he’s treated.” Nobunaga was being frank with his emotions.

“It’s a common saying that the lie of a Buddhist priest is called expedient, and a revolt within a samurai clan is called strategy. You must not be pulled into fighting, for it would play into the Mori’s hands.”

You shouldn’t move out of the sickroom this winter. This time you should convalesce until you’re completely cured. Your body is not just your own, you know.”

Hanbei silently blamed himself for Hideyoshi’s tears. It was an inexcusable act of disloyalty as a retainer and lack of resolve as a warrior to have caused his lord to lose heart when the latter’s military responsibilities were so heavy.

“As I sit here now, I can really feel the difficulty of maintaining my life with body and mind acting clearly as one being,” Hideyoshi said. “The battlefield keeps me busy and makes me rough. Here I feel calm and happy. Somehow it seems that that contrast has become clear, and that I have become wonderfully resolved.”

“Well, people obviously value free time and a peaceful frame of mind, but there’s no real benefit in becoming a so-called man of leisure; it’s an empty life. You, my lord, do not have an instant of peace between one worry and the next. So I suspect that it’s quite a marvelous medicine to have this sudden little moment of peace.

“If that’s true, then isn’t it just wasted effort to send an envoy?”
“It may seem so, but it will serve some purpose. You could say that to act first with humanity and show a retainer his mistake would let the world know of Lord Nobunaga’s virtue. During that time, Lord Murashige will most likely be anguished and confused, and thus the arrow that is pulled back unjustifiably and without real conviction is going to weaken as the days go by.”

“First try sending Kanbei. If Kanbei speaks to him, he should be able to enlighten Murashige on the matter, or at least wake him up from his bad dream.”
“What if he refuses to see Kanbei?”
“Then the Oda can send their last envoy.”
“Their last envoy?”
“You, my lord.”
“Me?” Hideyoshi was momentarily lost in thought. “Well, if it comes to that, it will be too late.”
“Teach him duty and enlighten him with friendship. If he doesn’t accept what you say, you can do nothing more than strike at him firmly, citing the crime of revolt. If it does come to that, it would be foolish to attack Itami with a single stroke. Lord Murashige has not been emboldened by the strength of Itami Castle but rather by the cooperation of the two men he relies on like his right and left hands.”

“Well, you’ll go for me, then?”
“I’ll be happy to undertake this mission. Whether I succeed is up to heaven.”

From time to time he would expose his resentment and even laugh out loud before his own retainers. There are some men in this world you can’t offend, no matter how angry you get, and to Murashige, Hideyoshi was one of them. At the time of the attack on Kozuki Castle, Murashige had been on the front lines. Yet, when the time was right for the battle and Hideyoshi had given him the order to attack, he had sat there with folded arms and would not budge.

When a man without real substance or resourcefulness begins to play at being clever, he is playing with fire. His advisers cautioned their lord any number of times that such a plot could never succeed, but Murashige turned a deaf ear.

“He’s a fool—an honest man with whom it isn’t worth getting angry,” Hideyoshi had said to Nobunaga to calm him down, and it was probably the best thing he could have said at the time.
Nobunaga, however, could not look at the situation lightly, and cautioned, “But he’s a strong man.”

“What are you saying?” Masamoto asked. He treated Kanbei as an inexperienced negotiator, and the more fervent Kanbei became, the more coolly Masamoto behaved toward him.

Think of it as looking at a large ship out at sea. From the shore it looks safe; you think that if you boarded it, you would have no fear of sailing through turbulent seas. But then you actually get on board and tie your own fate to that of the ship. Now that you’ve put yourself into its keeping, instead of peace of mind, you find yourself without confidence. Every time you’re battered by the waves, you feel uneasy and have doubts about the boat’s endurance. This is human nature.”
Kanbei unconsciously slapped his knee. “And once you’ve gotten on board, you can’t disembark halfway through the trip.”
“Why not? If you see that the boat’s not going to make it through the crush of the waves, there may be no other way to save your life than to abandon ship and swim for shore before the ship wrecks. Sometimes you have to close your eyes to your feelings.”
“That’s shameful thinking, my lord. When the weather clears and the boat that seemed so much in danger raises its sails and finally arrives in port, it is exactly the man who shuddered during a gale, doubted the boat he’d entrusted himself to, betrayed his fellow travelers, and jumped overboard in confusion into the sea, who will be seen as a laughable fool.”
“I’m no match for you when it comes to words,” Masamoto laughed. “The truth is that you’re eloquent beyond eloquence.

Adult and child. The difference between the two was not just sophistry. It might be said that even a man like Kanbei, who was considered unique in the west for his talents and progressive ideas, could not have held his own against an opponent like Odera Masamoto, regardless of right or wrong.

He passed through several fortified gates, finally entered the castle, and quickly met Murashige. His first impression upon looking at Murashige’s face was that the man was not as strong-willed as he had expected. Murashige’s countenance was not very impressive. Kanbei perceived his opponent’s lack of spirit and self-confidence and wondered why he had chosen to fight Nobunaga, who was considered the most outstanding man of his generation.

“Well, it’s been a long time!” Murashige said desultorily. It sounded almost like flattery. Kanbei guessed that for a fierce general like Murashige to treat him in this way meant that he was still somewhat unsure of himself.

Kanbei responded with small talk, smiling fixedly at Murashige. For his part, Murashige was unable to conceal his innate honesty, and looked extraordinarily embarrassed under Kanbei’s gaze.

“I suppose opinions are divided. But people should wait until the fighting’s over to decide who was right and who was wrong. A man’s reputation is never settled until after his death.

If men lose morality and loyalty, the world becomes nothing but a world of beasts. We fight and fight again, and the hellfire of human rivalry is never exhausted. If you consider only battle, intrigue, and power, and forget morality and human-heartedness, you won’t stop at being an enemy of Lord Nobunaga. You’ll be an enemy of all humankind and a plague to the entire earth. As far as I’m concerned, if you’re that kind of person, I’d be glad to twist off your head.”

He was struck by the realization that there are a large number of clever people in the world. And yet the world had called him—he who had taken such pains to abstain from shallow thinking and petty schemes—a tactician.

“It’s interesting, isn’t it? Being in the world.”

As one might expect, there were lies and there were truths, there was form and there was void, there was anger and there was joy, there was faith and there was confusion. This was being in the world. But for a few weeks at least, Kanbei would be far away from the world.

But grasping Nobunaga’s heart was the same as trying to ladle the reflection of the moon out of a bucket of water.

Yesterday’s conditions can hardly be thought of in terms of today’s, for time works its transfigurations moment by moment. Neither is it unreasonable to change one’s course of action. The reasons for which men have erred in their ambitions and lost their lives are as plentiful as mushrooms after a shower.

What is called “culture” is as intangible as mist. What had begun as a simple act of destruction was suddenly taking form as an epoch-making new culture right at Nobunaga’s feet. In music, theater, painting, literature, religion, the tea ceremony, clothing, cooking, and architecture, old styles and attitudes were being abandoned, and the new and fresh were being adopted. Even the new patterns for women’s silk kimonos rivaled each other in this burgeoning Azuchi culture.

“I want to keep living. I want to live to make sure this violent world finds peace again. Ah, if only I were healthy, I’d be able to help my lord to the best of my ability.” Suddenly Hanbei’s voice fell. “But the length of a man’s life is beyond his control. What can I do in this condition?”

Hanbei prostrated himself in front of his friend as if to beg him. He had a sick man’s determination. Even more, he was Hanbei, a man not lacking in mature deliberation; once he had spoken, he did not go back on his decisions.

“Are you all right? What about your health?”
“I was born a samurai, and to die peacefully in my bed would be mortifying. When it’s time to die, one cannot do otherwise.

I’ve miscalculated, Hideyoshi realized. I knew they would hold out, but I never thought it would be this long. He had learned the lesson that war is not simply a matter of numbers and logistical advantages.

“My father’s fighting at Takano?”
“He’s directing everything from his litter as usual.”
“Well then, could I go to Takano, lead the fighting in my father’s place, and tell him to go to Lord Hanbei’s bedside?”
“You’ve spoken well! Go, if you have that kind of courage.”

“My farewell to you is approaching this evening. Once again I must show my gratitude for the many years of your great benevolence.” Then he paused for a moment. “Whether the leaves fall or bloom, live or die, when you reflect deeply on the matter, it would appear that the colors of autumn and spring fill the entire universe. I have felt that the world is an interesting place. My lord, I have been tied by karma to you and have received your kind treatment. When I look back, my only regret at parting is that I have been of no service to you at all.”

There was only a thread of his voice left, but it smoothly left his lips. Everyone present adjusted his posture and sat quietly at this solemn miracle. Hideyoshi, especially, straightened his back, hung his head, and, with both hands on his lap, listened as though he could not bear to miss a single word. The lamp ready to go out will flare up brightly just before it dies. Hanbei’s life now was like that, for one sublime moment. He continued to speak, desperately struggling to leave Hideyoshi his last words.

“But … my lord … do you, yourself, not think that you were chosen to be born in a time like this? Looking carefully at you, I cannot see in you the ambition to become the ruler of the nation.” Here he paused for a moment. “Until now, this had been a strong point and part of your character. It’s rude of me to bring it up, but when you were Lord Nobunaga’s sandal bearer, you put your whole heart into the duties of a sandal bearer; and when you had the status of a samurai, you put all of your capacities into carrying out the duties of a samurai. Never once did you have the wild fancy of looking up and trying to launch yourself higher. What I fear most now is that—true to this mentality—you will complete your duties in the western provinces, or totally satisfy your commission from Lord Nobunaga, or again, that you will simply subdue Miki Castle, and that except for the close attention you pay to these things, you will not think about current events or of ways of distinguishing yourself.”

“But … the great capacity that a man needs to gain control over this kind of age is given by heaven. Rival warlords fight for hegemony, each of them bragging that no one but he will be able to bring a new dawn to the chaotic world and save the people from their distress. But Kenshin, who was such an excellent man, has gone on to his death; Shingen of Kai has passed away; the great Motonari of the western provinces left the world having advised his descendants to protect their inheritance by knowing their own capacities; and beyond that, both the Asai and the Asakura brought destruction upon themselves. Who is going to bring this problem to a conclusion? Who has the force of will to be able to create the culture of the next era and be accepted by the people? Such men are fewer than the fingers on one hand.”

But Hanbei did not regret having served at this man’s side or having spent half his life for his sake, rather, he rejoiced greatly that heaven had bound him to such a lord, and he felt that life had been absolutely worth living right up to the point of his death. If this lord carries out the role that I believe he will, and accomplishes the great task of the future, Hanbei thought, my life will not have been in vain. My own ideals will most likely be carried out in the world in some form with his spirit and future. People may say that I died young, but I will have died well.

“Beyond that,” he said, “there is really nothing more to say. Please, my lord, take good care of yourself. Believe that you yourself are irreplaceable, and strive even harder after I am gone.

“Even if you had lived two or three times the normal life span, you had such great—almost unbearable—ideas that your hopes might still have been only half fulfilled. You did not want to die. If it had been me, I wouldn’t have wanted to die either. Right, Hanbei? How many things you must have regretted leaving undone. Ah, when your kind of genius is born into this world, and less than a hundredth of your thoughts are brought to fruition, it’s natural that you wouldn’t want to die.”

Even if my body should die and turn to white bones beneath the earth, if my lord will not forget my sincerity and will recall me in his heart even accidentally, my soul will breathe into my lord’s present existence and never fail to serve him even from the grave.

Her tears no longer fell. Here at the top of the mountain, the grasses and trees of late autumn demonstrated that such a condition was a natural principle of the universe. Autumn passes into winter, winter passes into spring—in nature there is neither grief nor tears.

“Don’t let the enemy see what’s in your heart. Laugh when you greet him.”

But whatever his rivals wished to question, it was easy to see that, one by one, all the trifling matters that were not worth reaching Nobunaga’s ears were heard in Azuchi and were considered material for slander. But Hideyoshi never paid much attention to the talk. Certainly he was a human being and had normal feelings like everyone else, and it wasn’t that he didn’t notice such things; he simply didn’t worry about them.

“Trivial matters are nothing but that,” he said. “Whenever they’re investigated, they’ll be cleared up.”

To the official’s surprise, Nobunaga coldly shook his head and said, “I’m not going to do it again. It would be a fault for the man who runs the government to let the poor get used to charity.”

Even during Katsuyori’s reign, military service, tax collection, and all other phases of the administration were conducted according to Shingen’s laws. But something was missing. Katsuyori did not understand what that something was; regrettably, he did not even notice that something was missing. But what he lacked was a reliance on harmony and the ability to inspire confidence in his administration. Thus it was Shingen’s powerful government, now lacking in these two qualities, that began to cause conflict within the clan.

In comparison with the priest, who seemed like cold ashes, Katsuyori talked on like a wildfire.

“Your misfortune this time is due entirely to the defection of your kinsmen. It must be fearful and unsettling for both you, my lord, and your wife to go through this without knowing what was in people’s hearts. But the world is not filled only with people like those who betrayed you. Here at your final moment, at least, everyone with you is of one heart and one body. You can now believe in both man and the world, and walk through the portals of death with grace and an easy mind.”

How sad to see the flowers
I knew would fall
Departing before me,
Not one to remain
Until the end of spring.

When they bloomed,
Their numbers were beyond measure;
But with the end of spring
They fell without one blossom left behind.

“Even though I was drunk, I shouldn’t have said such arrogant words.”
“That’s exactly right. You have no reason to be arrogant. You were careless with what you were hiding in your mind. You thought that I was distracted by the drinking and listening to someone else, and that you could finally complain.”

Tranquillity, this is nobility.

“You’re asking me to be frank?” Muneharu asked, almost as though he were talking to himself. He then looked at the two men. “Well, I wonder if you will listen. My hope is that, having reached the end of my life, I do not stray from the right path. That is my first principle.”

Even if I were aiming to make some small profit, and I accepted Lord Hideyoshi’s kind offer and became the lord of two provinces, I would not be as happy as I am now. If I turned my back on my lord’s clan, what kind of face would I be able to show to the world? At the very least, I would appear to be a complete hypocrite to my family and retainers, and I myself would be breaking every precept I have taught them all along.”

“Man’s wisdom obviously doesn’t exceed certain limits,” Hideyoshi said.
“That’s true,” Kanbei agreed.
“Takamatsu Castle stands on a plain conveniently surrounded by mountains. Not only that, but the Ashimori and seven other rivers run through the plain. It should not be difficult to divert the water of these rivers and flood the castle. It’s a bold plan that most generals would not even think of. I can’t help but admire how quickly you grasped the situation, my lord. But why do you hesitate to put it into action?”
“Well, since ancient times, there have been plenty of examples of successful attacks on castles using fire, but almost none with water.”

“Now, we can do unreasonable work if we get our wants filled along the way, and thinking that afterward we can drink sake, pay back our debts, and buy some new clothes for the wife. But if we get paid in promises, we just can’t continue putting our hearts into the work.”

Quite naturally, Ieyasu was given the best of what Azuchi could provide in terms of lodgings, furniture, and utensils, sake and food. But what Nobunaga wanted to give Ieyasu most of all were things that could be found in the humble tenements of the people and around the hearths of country folk—his friendship and trust.

Aside from having bonds of friendship and self-interest, the two men had characters that were clearly complementary. Nobunaga had ambitions—and the will to realize them—the likes of which a prudent man like Ieyasu could not even imagine. Ieyasu, Nobunaga was the first to admit, had virtues that he himself lacked: patience, modesty, and frugality. Nor did Ieyasu seem to be ambitious for himself. He looked after the interests of his own province but never gave his ally cause for concern. He always stood his ground against their common enemies, a silent fortress at Nobunaga’s rear.

At night the frogs croaked loudly outside Mitsuhide’s lodgings. What are you brooding over? the frogs seemed to ask. Were they crying in sympathy for him, or laughing at his stupidity? It depended on how one listened to them.

If he had been able to put aside the absolute nature of the lord-and-retainer relationship and speak honestly, he would have criticized Nobunaga. Mitsuhide had been endowed with critical faculties far beyond the common man’s, and it was only because Nobunaga was his lord that he was cautious and, in fact, afraid of his own criticism.

Mitsuhide was truly a gentle lord. He listened intently to his retainers’ advice and understood their anxiety.

“He’s a strange fellow.”
“No, I don’t think he can be summed up simply as strange. He’s a loyal man, and his heart is as upright as bamboo. He may have given up being a samurai, but he still seems like a warrior to me.”

“During the construction of Azuchi, he was the only one who refused to participate, even though he was invited to do so by Lord Nobunaga himself. He won’t bend for either fame or power. It seems that he had more self-respect than to paint for the enemy of his former lord.”

Mitsuhide could not reject such a display of true feelings, but Mitsuharu talked almost exclusively about nature, while Mitsuhide’s mind was immersed in human concerns whether he was asleep or awake or even holding a brush over a painting. He lived in human society, in the midst of contending demons and within the flames of wrath and malice. Even though the song of the cuckoo filled the mountain air, the hot blood that had risen to his temples during his retreat from Azuchi had not yet been calmed.

Recently I’ve felt as though I’ve had a bit of a cold, but I’ve got a strong constitution and haven’t really considered myself to be ill.”
“Well, I wouldn’t be so sure. It’s all very fine when a sick man is conscious of his own illness and takes the proper precautions. But when a man is overconfident, as you are, he can fall quite gravely into error.”

“Speaking about something like this to someone as knowledgeable as you is probably like teaching the Dharma to the Buddha, but you really should take care of your health.

The dismay of his subordinates was like a wave that rippled out from the fitful actions of his isolated mind. For the last few days he had periodically secluded himself from his retainers, and he had behaved more like an orphan than like the leader of a samurai clan.

Mitsuhide rode in silence, thinking through a plan in his characteristically careful way, weighing its feasibility, the likely public reaction, and the possibility of failure. Like a horsefly that always comes back no matter how often it is brushed away, the scheme had become an obsession that Mitsuhide could not drive from his mind. A nightmare had sneaked into him and filled his entire body with poison. He had already lost his power to reason.

In all of his fifty-four years, Mitsuhide had never relied on his own wisdom the way he was doing now. Although objectively he would have had every reason to doubt his own judgment, subjectively he felt exactly the opposite. I haven’t made the smallest mistake, Mitsuhide said to himself. No one could suspect what’s on my mind.

His decision was not a positive act of his own will, but rather a reaction to external circumstances. Men like to believe that they live and act according to their own wills, but the grim truth is that outside events actually stir them to action. So while Mitsuhide believed that heaven was his ally in the present opportunity, part of him was beset by the fear as he rode along the road to Saga that heaven really was judging his every action.

Mitsuhide disrespects the oracle by asking multiple times:

There he drew his fortune, but the first lot he pulled predicted bad luck. He drew again, and that one too read “Bad luck.” For a moment, Mitsuhide stood as silent as stone. Picking up the box that held the fortunes, he lifted it reverently to his forehead, closed his eyes, and drew for the third time. This time the answer was “Great good fortune.”

Mitsuhide turned and walked toward his waiting attendants. They had watched him from afar as he drew his fortune, imagining that he was only indulging a fancy. Mitsuhide was, after all, a man who prided himself on his intellect and who was, above all else, rational. He was hardly the kind of man who would use fortune-telling to reach a decision.

“You have studied so much more than others, your intellectual powers are much greater than most people’s, and you have reached the age of mature judgment. Is there anything you don’t understand?” Mitsuharu pleaded. “I am so ignorant that I lack the words. But even someone like me can read the word ‘loyalty’ and meditate on it until it has become a part of me. Although you’ve read ten thousand books, it will all come to naught if you lose sight of that word now. My lord, are you listening? Our blood has been drawn from a line of ancient warriors. Would you stain the honor of our ancestors? And what of your own children and their descendants? Think of the shame you’ll heap on endless generations.”

It seemed that Nobunaga had also invited Murai Nagato, not in his official capacity of governor of Kyoto, but as a friend. But Nagato was unable to forget the stiff formality that was usual between lord and retainer, and the conversation remained awkward. Awkwardness was one of the things Nobunaga detested. With daily events, the pressures of administering the government, guests coming in and out, and lack of sleep—when he was able to get away from public duties for a moment, he could not stand to be confronted with such formality. These situations always made him think fondly of Hideyoshi.

“Let’s do that! That’s been one of my desires for such a long time. But Soshitsu, are you going to live that long?” As the page poured out the wine, Nobunaga joked with the old man, but Soshitsu was not to be bested.
“Well now, rather than worrying about that, can you assure me that you’re going to put everything in order of before I die? If you’re the one that’s too slow, I may not be able to wait.”

Soshitsu observed how many he was eating and remarked, “Those are made with something called sugar, so you should be careful about eating too many of them before you go to bed.” “Is sugar poisonous?” Nobunaga asked. “If it isn’t a poison, it certainly isn’t healthful, either,” Soshitsu answered. “Foods from the barbarian lands are thick and rich, while our Japanese foods have a blander taste. These cakes are much sweeter than our dried persimmons or rice cakes. Once you get a taste for sugar, you won’t be satisfied with our own sweets anymore.”

Your Lordship has just said that it would be all right if whatever we brought into Japan were chewed up and spit out, but religion is unique and probably cannot be treated in that way. No matter how much the people chew, their souls are going to be drawn into this heresy, and they won’t give it up, even if you crucify them or cut off their heads.”

Nobunaga loathed explanations. He hated to hear something spelled out, but he respected a direct intuition between people.

“Don’t worry. You have to grasp the larger scheme of things. Centuries ago, Lord Michizane advocated the combination of the Japanese soul and Chinese know-how. Whether we import the customs of China or artifacts from the West, the colors of fall and the cherry blossoms of spring do not change. Rather, when rain falls on a pond, the water is renewed. You’re making the mistake of gauging the ocean by the moat of the Honno Temple. Isn’t that true, Soshitsu?”
“Yes, my lord, one must measure a moat by a moat’s standards.”
“And the same with culture from overseas.”

When everything was ready and the men had re-formed their ranks, the old warrior, Saito Toshimitsu, raised a voice that had been tempered in a hundred battles, and spoke to the troops almost as if he were reading. “Rejoice. Today our master, Lord Akechi Mitsuhide, will become the ruler of the country. Do not entertain the least bit of doubt.”

The brambles and thorns of reality, however—especially given his birth and breeding—would not permit him to live only in a world of dreams. The real world had added difficulties on top of difficulties and had taught him the pleasure of cutting his way through them. During this period of growth, when he was tested and returned victorious, and was tested again, he ultimately learned that he was not satisfied with the difficulties given to him. The highest pleasure of life, he found, lay in seeking out difficulties, plunging right into them, and then turning back to see them behind him. His convictions had been strengthened by the self-confidence he had gained from such experiences and had put him into a frame of mind far beyond the common sense one of ordinary men. After Azuchi, the idea of the impossible did not exist within his boundaries or in the world of his conceptions. That was because the works he had accomplished up to that point had not been done by following the path of ordinary men’s common sense; rather, he had taken the path of making possible the impossible.

“What! The Akechi?” The words left his mouth in astonishment. His surprise demonstrated thoroughly that he had never expected—never even dreamed—that this would happen. But the singular physical shock and the emotional excitement he felt were halted at his lips. Speaking with nearly the same calm he always possessed, his next words sounded almost like a growl. “The Akechi … it was inevitable.”

He shot with nobility and grace more than with skill, more with spirit than with great strength. The magnificent hum of his arrows seemed to say that the arrows themselves were too good for these menials, that the arrowheads were gifts from the man who would rule the nation. The arrows that Ano brought, however, were quickly spent.

Yet he had made the decision to commit seppuku not simply because he had considered his reputation and found it regrettable to leave his head to a nonentity. A man’s death was predetermined, so he did not even regret the loss of his life. What he did regret losing was the great work of his life.

This is a matter of departure. I don’t have to hurry.

Is this what it is to die? He felt so peaceful that he doubted it himself. He was even aware of a desire to laugh. So I slipped up too. Even when he imagined Mitsuhide’s shiny bald head, he felt no resentment at all. He was human, too, and had done this out of anger, Nobunaga supposed. His own negligence was the blunder of a lifetime, and he felt sorry that Mitsuhide’s anger had been transformed into nothing more than foolish violence. Ah, Mitsuhide, will you not be following me in a few days? he asked.

Unexpectedly, the master had departed first, and Hideyoshi was aware that, from this time forth, he was in charge of his own life.

Kyutaro now edged forward on his knees, and said, “This is no time to be thinking of what is past. The wind of change is blowing through the world, and it’s a fair wind for you. Time to raise your sails and depart.”

Kanbei slapped his knee and said, “Well spoken! Heaven and earth are eternal, but life only progresses because all things change with the seasons. From a broader perspective, this is an auspicious event.”

I have not considered surrender just to save my own life, and so I refused. Now, if I can believe what you’ve told me, the Mori clan will be assured of security, and the people in the castle will be safe. If that’s the case, there is no reason to refuse. On the contrary, it would be a great joy to me. A great joy!” he repeated emphatically. Ekei was trembling. He had not thought that it would be so easy, that Muneharu would welcome death so gladly. At the same time, he felt ashamed. He himself was a monk, yet would he have the courage to transcend life and death in this way when his own time came?

“And—well, this is difficult to say, but it is a matter of some urgency—it is said that Lord Nobunaga will be arriving soon.”
“It’s the same to me whether it’s done sooner or later. When is it to be?”
“Today. Lord Hideyoshi said by the Hour of the Horse, and that’s only five hours away.”
“If that’s all the time there is,” Muneharu said, “I should be able to prepare for death with ease.”

Listening to the report, Kikkawa clicked his tongue. The opportunity had already passed. Kobayakawa read his older brother’s thoughts. “Are you still feeling some regrets?” he asked.
“Of course I am.”
“Well, suppose we did take over the country,” Kobayakawa continued, “do you think you’d be the man to rule?” There was a pause.
“Judging from your silence, I suspect you don’t think so. When someone without the proper ability rules the country, it leads to certain chaos. It would not stop at the fall of the Mori clan.”

“Look!” Hideyoshi called out. “We have a fair wind. Our banners and pennants are blowing east. I know that a man’s fate is uncertain. We do not know whether we will live to see tomorrow’s dawn, but heaven shows us the way forward. Let us raise a mighty war cry and inform heaven of our departure.”

That morning he had sent a letter demanding the surrender of Seta Castle, but its governor had killed the messenger and set fire to the castle and the Seta Bridge. Thus the Akechi troops were unable to cross the river. Mitsuhide’s eyes burned with indignation. The fire-gutted bridge seemed almost to be mocking him. The world does not see you as you see the world.

For Mitsuhide, Sakamoto Castle held vivid memories of recent events: his humiliation by Nobunaga; his departure from Azuchi in a rage; his stay at Sakamoto where he had stood at the crossroads of doubt. Now there was no more doubt, no more resentment. And at the same time, he had lost all of his powers of self-examination. He had exchanged his true intelligence for the empty title of ruler of the nation.

As soon as Mitsuhide arrived back in camp, he met with his generals at headquarters and discussed battle strategy. He still did not realize that Hideyoshi was already within shouting distance at Amagasaki. Although Hideyoshi’s vanguard was already moving into position, Mitsuhide judged that it would take several more days for Hideyoshi himself to arrive. It would not be right to attribute this mistake to his intellect. He had simply made a judgment based on common sense, using his own uncommon intelligence. Moreover, this particular judgment was in harmony with what everyone else deemed logical as well.

Moreover, somewhere a tiny wisp of fear was finding its way into his consciousness. That in itself could make the difference between victory and defeat.

Prior to advancing toward Tennozan, however, Mitsuhide had been distracted by three things: Tsutsui Junkei’s betrayal; his order to strengthen Yodo Castle—misjudging the speed of Hideyoshi’s attack; and a flaw in his character—he was indecisive. Should he take the offensive or the defensive? He had not decided which until his advance on Onbozuka.

“Why are my wise lord’s eyes so wild? Our army received a blow today, and at least three thousand men died while countless others were wounded. Our generals were struck down, and our new recruits have been scattered. How many soldiers do you think are left in this camp now?”
“Let me go! I can do exactly as I please! Let me go!”
“It’s exactly that kind of irresponsible talk that proves you’re only rushing off toward death, and I’m going to do my best to stop you. It would be one thing if there were still three or four thousand obstinate men here, but I suspect there are only four or five hundred who will be trailing behind you. All the others have slipped out of camp since evening and fled,” Tatewaki said, his voice filled with tears.

Is a man’s intellect so frail? And once that intellect fails, does he simply become a madman? Tatewaki gazed at Mitsuhide’s frenzy and wondered how the man could have changed so much. Shedding bitter tears, he could not help remembering how prudent and intelligent Mitsuhide had once been.

Hideyoshi’s military commands were simple and clear. He had only three laws: Be diligent in your work. Commit no wrongs. Troublemakers will be executed.

“Really? Then you’ve understood that there is nothing more satisfying than to look around and see your difficulties behind you.”

In managing his troop movements and in disengaging himself from the battlefield, his circumstances were far easier than Hideyoshi’s. Why, then, was he so late? It was simply that Katsuie put prudence and abiding by the rules ahead of speed. The experience that he had gained by participating in so many battles, and the self-confidence that had come about as a result, had created a shell around his thinking and power of discrimination. Those qualities were actually a hindrance to swift action when national affairs were at a turning point, and they contributed to Katsuie’s inability to go beyond conventional tactics and strategies.

Niwa Nagahide went on, “At that time you were involved in the campaign in the north. Even if the troops under your command had not been ready but you had whipped your horses to the capital as soon as you heard of Lord Nobunaga’s death, you might have crushed the Akechi on the spot—your status is so much higher than Hideyoshi’s, after all. Because of your negligence, however, you were simply late, and that was certainly regrettable.”

Genba might have been considered as just a little boy who knew nothing of hardships in the real world. For this reason he had a reputation for arrogance as well as for bravery. And apparently he was a man who did not employ caution in a place that was more dangerous than any battlefield—a room in which the leading men of the day were gathered.

Detachment. For Hideyoshi, that simple word was a talisman. Detachment might not seem to be a very impressive quality, but it was at the heart of his skill at sleeping. Impatience, delusion, attachment, doubt, urgency—every kind of bond was cut through in an instant with his two eyelids, and he slept with a mind as blank as a virgin sheet of paper. And conversely, he would wake up in a moment, completely alert.

But detachment was not only for when he fought cleverly and his plans went as he intended. Over the years he had made many blunders, but during those times he never brooded over his failures and lost battles. On such occasions he recalled that one word: detachment.

The kind of earnestness people often spoke of—sustained determination and perseverance, or singleminded concentration—was not a special quality for him, but rather a natural part of daily life. Thus for him, it was far more essential to aim toward that detachment that would allow him to remove himself from those qualities—even if just for a moment—and allow his soul to breathe. In turn, he naturally left the problems of life and death up to that one concept: detachment.

A person who gets carried away with his own clever schemes is going to drown in them someday.

It was in just these areas that Hideyoshi had true ability. His talents were far more administrative than anything else. Hideyoshi knew that battle was not his main talent. But he understood clearly that if a man held high ideals but was defeated on the battlefield, great administrative works would not go forward. Thus he risked everything on a battle, and once he had started a campaign, he fought to the bitter end.

How many there are who are quick to find fault when they witness those who do good in the world! How many of the mean-spirited ones talk against those who work with upright hearts!

“I imagine you’re still close friends.”
“Not really. No one is less reliable than a former drinking partner.”

“Surely you must remember, Lord Katsuie, those days of eating, drinking, and singing until dawn. Friends will put their arms around each other’s shoulders, revealing things they wouldn’t even talk to their own brothers about. At the time, you think that person is the best friend you ever had, but later you both get involved in the real world and you have a lord or a wife and children. When you both look back at the feelings you had when you were living together in the barracks, you find that they’ve changed quite a bit. The way you see the world, the eyes with which you look at others—you’ve grown up. Your friend is not the same, and neither are you. The really true, pure, and devoted friends are the men we meet in the midst of adversity.”

“I have no desire to fight with Hideyoshi, but I fear that rumor may have it otherwise,” Katsuie said with a laugh. As a man matures, he becomes practiced in a in way of laughing that draws a veil over his true feelings.

Katsuie had never been very good at explanations, and Inuchiyo summarily accepted his assignment, as though it were unnecessary to listen to the tedious details.

Hideyoshi shrugged. “I’ve looked old since my youth. But frankly speaking, no matter how old I get, I still don’t feel like much of an adult, and that worries me.”

But the speed of change always outruns the imaginary fears of such timid people. At about the time the envoys returned to Kitanosho, the promises made the month before were broken, and just before the year’s end, Hideyoshi began to move against northern Omi. At the same time, for unknown reasons Ieyasu suddenly withdrew to Hamamatsu.

And there was another remarkable change. A man who aims at becoming the ruler of the nation is usually accused of wanting to expand his own power, but recently people were beginning to treat Hideyoshi as Nobunaga’s natural successor.

As Fujitaka considered Hideyoshi’s words, he meditated once again on the old saying “He who rests his men well will be able to employ them to desperate efforts.”

As Fujitaka’s son looked at Hideyoshi, he also remembered something. When the Hosokawa clan’s fate had stood at a great crossroads, and its retainers had all met to deliberate a course of action, Fujitaka had spoken and directly indicated the position to take: “In this generation, I have seen only two truly uncommon men: one of them is Lord Tokugawa Ieyasu, the other is unmistakably Lord Hideyoshi.”

Was this what his father called an uncommon man? Was Hideyoshi really one of the two truly great generals of his generation? When they had withdrawn to their quarters, Tadaoki expressed his doubts.
“I guess you don’t understand,” Fujitaka mumbled in response. “You’re still lacking in experience.” Aware of Tadaoki’s dissatisfied look, he guessed what was on his son’s mind and said, “The closer you get to a large mountain, the less its great size can be perceived. When you start to climb, you will not understand its size at all. When you listen and then compare everyone’s comments, you can understand that most men will speak without having seen the entire mountain and, having seen only one peak or valley, will imagine they have seen everything. But they’ll really be doing nothing more than making judgments on the whole while having seen only one part.”

Tadaoki’s mind was left with its former doubts, despite the lesson he had received. He knew, however, that his father had experienced far more of the world than he had, and so he could do nothing more than accept what his father was saying.

In the case of both the individual and the entire country, the border between rising and falling is always a wager based on life or death—life in the midst of death, death in the midst of life.

The custom of that time was to hold frequent tea ceremonies in camp. Everything, of course, was prepared with simplicity—the tea room was only a temporary shelter with rough plaster walls, reed mats, and a vase containing wild flowers. The purpose of the tea ceremony was to cultivate the inner strength needed to endure the fatigue of a long campaign.

Little opportunities here, little opportunities there during hostilities came in waves of tens of thousands, but a truly great opportunity on which hung a man’s rise or fall in a single blow came only once.

Genba laughed out loud. But behind the hint that his uncle’s anxiety was of no value, Genba’s youthful iron will was also laughing at age’s discrimination and vacillation.

“This hardly needs to be said, but a safe retreat is extremely important in war—especially in a fight involving the penetration of enemy territory. If you fail to withdraw safely, it’s like forgetting the last basketful of earth when digging a well a hundred fathoms deep. Go with the speed of the wind, and come back in the same way.”

“Will there be time, my lord?”
“Everyday calculations have absolutely no value when it comes to war. Our mere presence will have an effect. It will take them some time to realize how few of us there are. And that will delay them.”

“Don’t worry, Dosei. When my picked troops advance, they have explosive power; when they stand to defend a place, they’re like steel walls. We have not been shamed yet.”
“Lord Katsuie has had faith in you from the very beginning, but when you look at this from a military standpoint, to be delayed when you’ve penetrated deep inside enemy territory is not really the accomplishment of your strategy.”

On the battlefield—where a man must act strictly according to military discipline—Genba had taken advantage of his close ties to his uncle. He had made a decision that could affect the rise or fall of the entire clan, and had insisted on his own selfish way without the least bit of reflection. But who was it who had allowed the young man to become accustomed to that kind of action? Wasn’t this morass the result of his own heedless love for his nephew? Through it he had first lost his foster son, Katsutoyo, and Nagahama Castle. Now he was about to lose an enormous and irretrievable opportunity upon which rested the fate of the entire Shibata clan. When these thoughts came to him, Katsuie sank deep into a remorse for which there was absolutely no one else to blame.

When Hideyoshi, who had seemed weary from the journey, stood on the tower—his resolute figure outlined against the night sky—he was far more happy than tired. The more dangerous the situation and the deeper his hardships, the happier he became. It was the happiness-that arose from surmounting adversities and being able to turn and see them behind him, and he had experienced it to greater and lesser degrees since the time of his youth. He himself claimed that the greatest happiness of life was to stand at the difficult border between success and failure.

He could think of few words of comfort for the man. Nevertheless, he felt that he had to say something. “It’s often said that victory and defeat are the stuff of a warrior’s life. If you consider today’s disaster in terms of human destiny, you know that to be proud of victory is the first step toward the day of destruction, and to be completely defeated is the first step toward the day of victory. The eternal cycle of man’s rise and fall is not just a matter of temporary joy and sorrow.”

“Therefore, what I regret is neither my own personal destruction nor the perpetual cycle of change,” Katsuie said. “I only regret the loss of my reputation.”

Handing his horse’s bridle over to the two men, Hideyoshi went in through the castle gate exactly as if he were walking into his own house, accompanied by his own attendants. The warriors filling the castle like a forest were overawed as—almost in a daze—they observed the behavior of the man. At that moment Inuchiyo and his son ran out in Hideyoshi’s direction. As they approached each other, the two men spoke out at once, like the old friends they were. “Well, well now!”
“Inuchiyo! What are you up to?” Hideyoshi asked.
“Nothing at all,” Inuchiyo replied with a laugh. “Come in and sit down.”

“I asked why he had not chosen to die on the battlefield, but had run away into the mountains and been captured by farmers instead. I also asked why he spent his days as a captive, waiting to be beheaded, rather than killing himself.”
“What did he say?”
“He asked me if I thought seppuku or being killed on the battlefield are the greatest acts of courage for a samurai, then he said he was of a different opinion: he thought a warrior must try his best to survive.”

“He seemed to be extremely well.”
“What about the discipline of his retainers?”
“It had a quality you don’t see in other clans—an appearance of indomitability.”

“It’s all a little unsavory, isn’t it? Nobuo’s intentions are transparent, and yet he doesn’t seem to understand that what is about to happen is just the opposite of what he would like.”
“But do you think it’s really possible that he’s holding such optimistic thoughts?”
“He may be. What kind of calculations will be going on in the mind of a pampered fool, after all?”

The two men would not have been so perplexed if they could have found anything of merit in Nobuo’s character, but it was clear that he was nothing more than a mediocrity.

For Nobuo, something that might have been interesting yesterday today was not. In his heart he was always discontented. Moreover, he was not the kind of man who would reflect on why that was so.

“He asked me to go to the Onjo Temple in Otsu and have a New Year’s meeting with him. I felt there was no reason to have any animosity toward Hideyoshi and agreed to go. Both Lord Shonyu and Lord Gamo assured me that I would be quite safe.” It could be said that Nobuo’s tendency to accept at face value whatever was written or spoken was the result of his upbringing. So his elder retainers were all the more inclined to be prudent, and they could not hide their misgivings.

But the results of playing with strategy depend on the other players. The fact that Nobuo would consider using Ieyasu as his means to check Hideyoshi only demonstrated his lack of understanding of the other parties involved. The man with a devious mind never truly knows his opponent. He is like the hunter who chases after the deer and fails to see the mountains.

Just as his confusion was growing more and more acute, his eldest son was unexpectedly sent home from Nagashima. Nobuo thought that Shonyu would be grateful to him and never betray him. Such an obvious ruse might have had the desired effect on someone else, but Shonyu was a man of some insight. He understood the act to be nothing more than a childish, high-pressure goodwill sales tactic and a transparent political calculation.

A man belonging to an illustrious family in decline tends to attract a complicated set of characters. The farsighted, the frivolous, the men who deplore the present evils but are unable to speak their own words or offer loyal advice—all of those quickly leave the scene. And those who are sensitive to the trends but have neither the strength nor the talent to check the decline also move on at some point. The only men remaining are of two kinds: those who have no outstanding talents that would support their lives elsewhere if they did leave, and those truly faithful men who are retainers to the very end, through poverty and decline, life and death, happiness and grief.

But who are the true samurai? Those who live expediently or those who remain simply for the sake of opportunism? This is not easily understood, because all of them use every bit of their ingenuity to deceive their lords into overevaluating their talents.

A human being could only view the situation with pity, and Ieyasu felt his share. He was, however, a man who knew that the nature of the universe was change. So, even though he felt pity and sympathy in the middle of such a banquet, he did not suffer any pangs of conscience about his ulterior motive, which was simply to use this fragile and aristocratic fop as his own puppet. The reason was clear: there is no one more likely to kindle disaster than the foolish heir of an illustrious family who has been bequeathed both an inheritance and a reputation. And the more he is capable of being used, the more dangerous he becomes.

Ieyasu suddenly turned his horse around, and at that moment the expression on his face returned to normal. The feeling that he imparted to the retainers around him was one of confidence; he was certain he would more than make up for this loss. As they talked vehemently about Shonyu’s ingratitude, deplored the cowardice of his surprise attack, and threatened to teach him a lesson on the next battlefield, Ieyasu seemed not to hear them. Grinning silently, he turned his horse back toward Kiyosu.

By his very nature, Hideyoshi considered war to be the last resort. It was an article of faith with him that diplomacy itself was a battle. But it was not diplomacy for its own sake. Nor did it have its source in military weakness. His diplomacy was always backed up by military strength and was employed after his military authority and troops had been completely provided for. But diplomacy had not worked with Ieyasu.

No one was ready to say, “No, clever plans rarely invite merit. This is dangerous.

By nature, Hideyoshi did not care for clever strategies or surprise attacks. Rather than military strategies, he preferred diplomacy; rather than easy, short-term victories, he preferred mastery over the total situation, even if it took a long time.

Half of the men were in favor, but the other half were opposed, saying, “A clever plan is a risky gamble.”

The truth was that Hideyoshi had already made up his mind on the return trip from Inuyama. He had called a conference not because he could not make up his own mind. In fact, he had invited his generals to a brief conference because he had already made his decision. Again it was a matter of psychological leadership. His generals returned to their camps with the impression that he would probably not put the plan into use.

The battle between Hideyoshi and Ieyasu at this time was like a grand championship match in sumo, and each man understood his opponent well. Both Hideyoshi and Ieyasu had realized early on that the situation would reach the present pass, and each knew through his own circumspection that his enemy was not a man who could be brought down by a cheap trick or showmanship. But pity the brave and ferocious soldier who acts with a warrior’s pride alone. Burning with nothing but his own will, he knows neither the enemy nor his own capacities.

So, when I looked to see what the abbot’s shoulders were like, I found that they were always as round and soft as a halo. If a man wanted to put the entire universe in his breast, he couldn’t do it with his chest stuck out. So I started to think that my own posture was not so bad.”

Ieyasu was troubled. This great general rarely displayed his emotions, but he worried about the warriors who had gone out in pursuit of the defeated enemy. Many had not returned, even though the conch had been blown several times. Perhaps they had been carried away with their victory. Ieyasu repeated himself two or three times. “This is not a matter of adding victory on top of victory,” he said. “It’s not good to want to win still more after you’ve already won.”

“Our lord has said that those men who become so proud of their victory that they get carried away and go after the enemy will be asking for a court-martial when they return to camp. Go back! Go on back!”

In response to those two arguments Ieyasu said again, “We shouldn’t try to add victory to victory.” And then, “Our men are all tired. Hideyoshi is most likely raising the dust on his way here even now, but we shouldn’t meet him today. It’s too soon. Let’s retire to Obata.”

The soldiers’ and officers’ satisfaction was in such exploits as taking the first head or having the first spear out to the enemy, but the commander-in-chief’s secret satisfaction lay in only one thing: the feeling that his own clear-sightedness had hit the mark.

But it takes a master to know one. Ieyasu’s only concern now was Hideyoshi’s subsequent movements. He strove to be flexible as he pondered this problem, and rested for a while in the main citadel at Obata, relaxing both body and mind.

“Why are you being so hasty, Lord Tadatsugu? Hideyoshi is almost divinely inspired in his military strategies. Do you think a man like that would leave an incapable general in charge of defending his headquarters, no matter how much of a hurry he was in to depart?”

Disgusted with all the confusion, Honda Heihachiro stood up indignantly. “Is this a discussion? People who like discussions are just prattlers. Personally, I can’t just sit here idly. Pardon me for leaving first.” Honda was both a poor talker and a man of strong character.

“Warfare is not a gamble. Are we going to stake our lives on an event when we have no idea of the outcome? Put out your hand to grasp something only when destiny has come to bless you.”

From the very first battle at Mount Komaki, Hideyoshi had seen that Ieyasu would be difficult to deal with. After that, he had studied the inner workings of the human heart and had manipulated the men around him from the shadows.

It was an article of faith with Hideyoshi that no matter what kind of diplomatic scheme he used, the sacrifices involved were far preferable to those made in war.

“Yesterday Lord Nobuo made peace with Hideyoshi. I am thinking of sending out an official notice of this to the entire clan tomorrow morning, but apparently you’ve all heard the news and it’s worried you considerably. Please forgive me. I was not trying to keep the facts from you.” All of them hung their heads.
“It was my mistake to mobilize in response to Lord Nobuo’s plea. It was also my fault that so many good retainers were killed in the battles at Mount Komaki and Nagakute. Once again, the fact that Lord Nobuo secretly joined hands with Hideyoshi and rendered your righteous indignation and loyal anger meaningless is by no means his fault. Rather, it is due to my own oversights and lack of wisdom. You have all been completely and unselfishly sincere, and as your lord, I cannot find the words to apologize properly. Please forgive me.”

“There’s nothing we can do, so please endure this. Strengthen your resolve and wait for another day.”

“Look at that,” he said. “That’s just like Ieyasu. No one else would have been able to swallow this painful blow as though it were simply hot tea.”

“So you’ll have to say something first. In his heart, Lord Tokugawa would clearly like to make peace with me, but if he gave in on his own, he would lose face. Since there’s no reason to confront me, he’s probably perplexed. Why don’t you help him out?” There are many men among the sons of famous families who are extremely selfish, quite probably because of the illusion that everyone around them exits for their sake. Never would they think about serving someone else. But, being spoken to in that way by Hideyoshi, even Nobuo was able to conceive of something greater than his own interest.

Even though Ogimaru was said to be adopted, he was truly a hostage. And sending the sons of senior retainers to Osaka was clearly a pledge of the defeated. Though his retainers were upset, Ieyasu remained calm so that Okazaki would remain calm as well.

Watching the trends of the day, even Ieyasu could not help scolding himself for the stupidity of rowing against them. Of the men who had gone against the tide of fortune, not one had escaped with his life since time immemorial, as he knew very well. At the foundation of his thinking was the cardinal rule that the observer should distinguish between the smallness of man and the vastness of time, and not resist the man who had grasped the moment. Thus he deferred at each step to Hideyoshi.

The summit is believed to be the object of the climb. But its true object—the joy of living—is not in the peak itself, but in the adversities encountered on the way up. There are valleys, cliffs, streams, precipices, and slides, and as he walks these steep paths, the climber may think he cannot go any farther, or even that dying would be better than going on. But then he resumes fighting the difficulties directly in front of him, and when he is finally able to turn and look back at what he has overcome, he finds he has truly experienced the joy of living while on life’s very road.

How boring would be a life lacking the confusions of many digressions or the difficult struggles! How soon would a man grow tired of living if he only walked peacefully along a level path. In the end, a man’s life lies in a continuous series of hardships and struggles, and the pleasure of living is not in the short spaces of rest. Thus Hideyoshi, who was born in adversity, grew to manhood as he played in its midst.

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Shogun

Author: James Clavell
Rating: 8/10
Last Read: 12/2017

Shogun is an excellent, albeit quite long, Japanese soap opera. The book is a fictionalization of the experiences of William Adams (John Blackthorne in Shogun) and Tokugawa Ieyasu (Lord Toronaga in Shogun) during Ieyasu’s maneuvering to become the Shogun. John Blackthorne is the pilot of a European ship that reaches Japan. Blackthorne is forced to adapt to the Japanese culture in order to survive, and he eventually becomes a samurai under Lord Toronaga. Both Toronaga and Blackthorne are thrust into the middle of a political chess game, and a variety of crosses and double-crosses occur along the way. Zen and political observations permeate the book, and the political and personal developments between the characters makes for an engrossing read.

If you like epic novels or are a fan of Japanese history, Shogun is a book for you.

My Highlights

He was a giant among pygmies. But perhaps it’s right that all his work and greatness should die with him. Isn’t man but a blossom taken by the wind, and only the mountains and the sea and the stars and this Land of the Gods real and everlasting?

to be proud of one’s own name and keep it unsullied.

‘Always remember, child,’ her first teacher had impressed on her, ‘that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort.

‘A man’s fate is a man’s fate and life is but an illusion.’

“That’s the trouble with all Ingeles. No patience. Listen, here you don’t ask Japmen anything—samurai or others, they’re all the same. If you do, they’ll hesitate, then ask the man above for the decision. Here you have to act. Of course”—his hearty laugh ran across the waves—“sometimes you get killed if you act wrong.”

I will never eat this fruit again, unless it is from your hands.”
“That is too much, Omi-sama,” Kiku said. “I release you from your vow! That was said under the influence of the kami who lives in all saké bottles!”

Why is it there is always such violence between mother-in-law and daughter-in-law? Doesn’t daughter-in-law, in time, become mother-in-law? Why does she then always treat her own daughter-in-law to a lashing tongue and make her life a misery, and why does that girl do the same in her turn? Doesn’t anyone learn?

Omi-san must be recognized as a preeminent vassal.” Kiku twisted the truth just a trifle, knowing that Omi was in great danger, and all his house. What is to be will be, she reminded herself. But it does no harm to ease the brow of a nice woman.

His joints were aching and his piles inflamed. He was exhausted by the effort it took to remain stoic in front of his men, Yabu, the crew, even this barbarian. Oh, Buddha, I’m so tired. I wish I could lie in a bath and soak and soak and have one day of rest from pain. Just one day. Stop your stupid womanish thoughts! You’ve been in pain for almost sixty years. What is pain to a man? A privilege! Masking pain is the measure of a man. Thank Buddha you are still alive to protect your Master when you should have been dead a hundred times.

Karma, he told himself, and turned away from them, settling himself more comfortably, enjoying the vast clarity that had come to him. Last day, last sea, last light, last joy, last everything. How beautiful the sea and the sky and the cold and salt. He began to think of the final poem-song that he should now, by custom, compose. He felt fortunate. He had time to think clearly.

Never forget Japmen’re six-faced and have three hearts. It’s a saying they have, that a man has a false heart in his mouth for all the world to see, another in his breast to show his very special friends and his family, and the real one, the true one, the secret one, which is never known to anyone except himself alone, hidden only God knows where.

Yes, I am your enemy, Captain-Pilot John Blackthorne. Completely. But not your assassin. That you will do yourself.”

“Isn’t that rebellion? Yes or no?”
“Yes. But there are mitigating circumstances. Serious miti—”
“There are no ‘mitigating circumstances’ when it comes to rebellion against a sovereign lord.”
“Unless you win.”

That night Toranaga could not sleep. This was rare for him because normally he could defer the most pressing problem until the next day, knowing that if he was alive the next day he would solve it to the best of his ability. He had long since discovered that peaceful sleep could provide the answer to most puzzles, and if not, what did it really matter? Wasn’t life just a dewdrop within a dewdrop?

How beautiful life is and how sad! How fleeting, with no past and no future, only a limitless now.

That’s the first rule of survival in enemy waters: volunteer nothing.

“Lord Toranaga’s got more patience than anyone in the Empire.”
“Patience is important for a man, vital for a leader,” Toranaga said.
“And a thirst for knowledge is a good quality too, eh, Yaemon-sama? And knowledge comes from strange places.”

“A leader has to write well, Yaemon-sama. Not only clearly but beautifully, and the Kwampaku better than anyone else. How else can he write to His Imperial Highness or to the great daimyos? A leader has to be better than his vassals in everything, in every way. A leader has to do many things that are difficult.”

“Would you pay a hundred thousand koku to become Shōgun? Your bloodline goes back to the Takashimas, neh?” Yabu said proudly, “I would pay nothing. Money’s filth—a toy for women to play with or for dung-filled merchants. But if that were possible, which it isn’t, I would give my life and the life of my wife and mother and all my kin except my one son, and all my samurai in Izu and all their women and children to be Shōgun one day.”

“Tomorrow will be a lovely day, and if it isn’t, it isn’t!” Sazuko said. “Who cares about tomorrow? Now is good.

Lord Toranaga asked me to point out it’s unseemly to criticize without knowledge.

Why not laughter when an enemy’s outsmarted? Why not laughter to empty the tragedy from you when karma interrupts the beautiful death of a true samurai, when karma causes the useless death of a pretty girl? Isn’t it only through laughter that we become one with the gods and thus can endure life and can overcome all the horror and waste and suffering here on earth? Isn’t it only through laughter we can stay human?

Ferriera laughed contemptuously. “We’ve twenty cannon aboard! They’ve none! You think that filthy heathen pig boat would dare to try to attack us? You’re simple in the head!”
“Yes, Captain-General, that’s why I’ve still got one.

But it’s good to be opposed by a professional, he told himself. Much safer. Then no one makes a foolhardy mistake and no one gets hurt unnecessarily.

Rodrigues listened to the cloying humility in Alvito’s voice and he thought how much more difficult it was to deal with Japanese than with Chinese. The Chinese understood the art of negotiation, of compromise and concession and reward. But the Japanese were pride-filled and when a man’s pride was injured—any Japanese, not necessarily just samurai—then death was a small price to repay the insult.

It is so simple to catch a man, he told himself. All you need to know is the right bait.

Listen, if I’m killed that would simplify things for Ishido, the real enemy, but only for a moment. I’m in his trap now and if his trap’s successful he merely has a momentary advantage. If I escape, there never was a trap.

“He will endeavor always to assist you.”
“Endeavor is an abstract word, and unsatisfactory.”

Privacy in paper houses was impossible without politeness and consideration; without privacy civilized life could not exist, so all Japanese were trained to hear and not hear. For the good of all.

“You know, I’m so frightened, if I pissed I’d piss dust.”
“Then don’t, old friend.” Mura suppressed his smile.

“I think he knew all along I was to stay here, didn’t he?”
She did not answer. How childish it is, she said to herself, to speak aloud what you think.

Leave the problems of God to God and karma to karma. Today you’re here and nothing you can do will change that. Today you’re alive and here and honored, and blessed with good fortune. Look at this sunset, it’s beautiful, neh? This sunset exists. Tomorrow does not exist. There is only now. Please look. It is so beautiful and it will never happen ever again, never, not this sunset, never in all infinity.

“He says, ‘I, Kasigi Omi, I would ask for your pistols, and ask you to come with me because Kasigi Yabu-sama orders you into his presence. But Kasigi Yabu-sama orders me to order you to give me your weapons. So sorry, Anjin-san, for the last time I order you to give them to me.’ ”
Blackthorne’s chest was constricted. He knew he was going to be attacked and he was furious at his own stupidity. But there comes a time when you can’t take any more and you pull a gun or a knife and then blood is spilled through stupid pride. Most times stupid.

The others sat in silence, waiting patiently, gentle with him to honor his bravery. No man in Japan had ever seen what they had seen. Each was asking silently, what’s the Anjin-san going to do now? Will he be able to stand by himself and walk away or will his spirit leave him? How would I act if I were he?

A ‘roof’ with two ‘pigs’ under it means ‘contentment.’ A ‘roof’ with two ‘women’ under it equals ‘discord.’ Neh?”

“But you, what’s your opinion?”
“I was sent here only to obey, to observe, to listen, to learn, and to test. Not to give opinions.”

We must learn not to be ashamed of taking knowledge from wherever it comes.”

“The years flee from you when you laugh. The so-serious Anjin-san becomes a boy again.”
“My father told me I was born old.”
“Were you?”
“He thought so.”

“You don’t laugh very much, do you, Anjin-san?”
“I’ve been seafaring too long. Seamen’re always serious. We’ve learned to watch the sea. We’re always watching and waiting for disaster. Take your eyes off the sea for a second and she’ll grasp your ship and make her matchwood.”

“You don’t buy love. That type’s worth nothing. ‘Love’ is without price.” She smiled. “Pillowing always has its price. Always. Not necessarily money, Anjin-san. But a man pays, always, for pillowing in one way, or in another. True love, we call it duty, is of soul to soul and needs no such expression—no physical expression, except perhaps the gift of death.”

“Because it’s your consort’s duty to see that you are pleasured. It is our custom to make life simple. We admire simplicity, so men and women can take pillowing for what it is: an important part of life, certainly, but between a man and a woman there are more vital things. Humility, for one. Respect. Duty. Even this ‘love’ of yours.

Wasn’t forty days the time this bonze, this prophet, this Moses spent on the mountain collecting the commands of ‘God’ that were etched in stone?”
“Yes, Sire.”
“Do you believe that happened?”
“Yes. But I don’t understand how or why.”
“A waste of time discussing ‘God-things.’ Neh?”
“If you seek facts, yes, Sire.”

He nodded and grunted, which passed in Japan for a polite “thank you, I understand.”

So he began to tell the story of this battle which was like almost every other battle in which men died, most of the time because of the mistakes and stupidity of the officers in command.
“My husband says it’s not so here, Anjin-san. Here the commanding officers have to be very good or they die very quickly.”

He does not wish to go, Anjin-san.”
“Why?”
“If he has been accurate, senhor, you should see that by yourself. If not, you should see that alone too. Then neither you nor he can be embarrassed.”
“And if he’s missed?”
“He hasn’t. But by our custom accuracy under such impossible circumstances is unimportant compared to the grace that the archer shows, the nobility of movement, his strength to shoot sitting, or the detachment about the winning or losing.”

“But how do you close your ears, Mariko-san? That’s impossible.”
“Oh, very easy, with training. Of course, training begins as soon as a child can talk, so very soon it’s second nature to us—how else could we survive? First you begin by cleansing your mind of people, to put yourself on a different plane. Sunset watching is a great help or listening to the rain—Anjin-san, have you noticed the different sounds of rain? If you really listen, then the present vanishes, neh? Listening to blossoms falling and to rocks growing are exceptionally good exercises. Of course, you’re not supposed to see the things, they’re only signs, messages to your hara, your center, to remind you of the transience of life, to help you gain wa, harmony, Anjin-san, perfect harmony, which is the most sought-after quality in all Japanese life, all art,

“I will whisper a secret to you: Don’t be fooled by our smiles and gentleness, our ceremonial and our bowing and sweetnesses and attentions. Beneath them all we can be a million ri away, safe and alone. For that’s what we seek—oblivion.

Then the solution rushed into his brain. It must be because I’m hatamoto, and Buntaro, the guest, disturbed the wa, the harmony of my house. By having a violent open quarrel with his wife in my house, he insulted me, therefore he’s totally in the wrong and he has to apologize whether he means it or not. An apology’s obligatory from one samurai to another, from a guest to a host.…

And don’t forget that by their custom, all men are allowed to get drunk, are expected to get drunk sometimes, and when drunk they are not, within reason, responsible for their actions. Don’t forget there’s no loss of face if you get stinking drunk. Remember how unconcerned Mariko and Toranaga were on the ship when I was stupefied. They were amused and not disgusted, as we’d be.

“Then you’d soon be dead, which would be absolutely merited, but so would all your family, all your clan and all your vassals, which would be absolutely unforgivable. You’re a stupid, truculent fool! You won’t use your mind, you won’t listen, you won’t learn, you won’t curb your tongue or your temper! You let yourself be manipulated in the most childish way and believe that everything can be solved with the edge of your sword. The only reason I don’t take your stupid head or let you end your present worthless life is because you’re young, because I used to think you had some possibilities, your mistakes are not malicious, there’s no guile in you and your loyalty’s unquestioned. But if you don’t quickly learn patience and self-discipline, I’ll take away your samurai status and order you and all your generations into the peasant class!” Toranaga’s right fist slammed his saddle and the falcon let out a piercing, nervous scream. “Do you understand?”

Be patient, my son, everything comes with patience.

‘Soon you’ll be able to manipulate them. What you did was very good. But you must learn to reason what’s in a man’s mind if you’re to be of any use to yourself—or to your lord.

He’s more like a short-winged hawk, a hawk of the fist, that you fly direct from the fist to kill anything that moves, say a goshawk that’ll take partridge or a hare three times her own weight, rats, cats, dogs, woodcock, starlings, rooks, overtaking them with fantastic short bursts of speed to kill with a single crush of her talons; the hawk that detests the hood and won’t accept it, just sits on your wrist, arrogant, dangerous, self-sufficient, pitiless, yellow-eyed, a fine friend and foul-tempered if the mood’s on her.

Now sleep. Karma is karma. Be thou of Zen. Remember, in tranquillity, that the Absolute, the Tao, is within thee, that no priest or cult or dogma or book or saying or teaching or teacher stands between Thou and It. Know that Good and Evil are irrelevant, I and Thou irrelevant, Inside and Outside irrelevant as are Life and Death. Enter into the Sphere where there is no fear of death nor hope of afterlife, where thou art free of the impediments of life or the needs of salvation. Thou art thyself the Tao. Be thou, now, a rock against which the waves of life rush in vain.…

“It’s vast to be alive,” he said happily. “I can almost hear the rain waiting to be born.”

“If I could use words
Like falling leaves,
What a bonfire
My poems would make!”

You must take the power to give power.”

A moment ago we were all almost dead. So all that worry and heartache was a waste, wasn’t it?

Karma is the beginning of knowledge. Next is patience. Patience is very important. The strong are the patient ones, Anjin-san. Patience means holding back your inclination to the seven emotions: hate, adoration, joy, anxiety, anger, grief, fear. If you don’t give way to the seven, you’re patient, then you’ll soon understand all manner of things and be in harmony with Eternity.’

The matter of ‘killing’ would have been unimportant because no one pays any attention to that really, Christians least of all. Such a little concession, for so much, neh?”

The pleasure room in the garden is very dark if one wants it dark. And darkness keeps all secrets.”
“The only way to keep a secret is to be alone and whisper it down an empty well at high noon, neh?”

Soon to fall on the Black Ship and take her, neh? I think Toranaga’s agreed even though he hasn’t said so openly. Hasn’t he just agreed in Japanese fashion? “Nothing can ever be solved in Japan except by Japanese methods.” Yes, I believe that’s the truth. I wanted to be better informed. Didn’t he tell Mariko to translate everything and explain about his political problems? I wanted money to buy my new crew. Didn’t he give me two thousand koku? I asked for two or three hundred corsairs. Hasn’t he given me two hundred samurai with all the power and rank I need? Will they obey me? Of course. He made me samurai and hatamoto. So they’ll obey to the death and I’ll bring them aboard Erasmus, they’ll be my boarding party and I will lead the attack. How unbelievably lucky I am! I’ve everything I want.

‘Be Japanese, Anjin-san, you must, to survive. Do what we do, surrender yourself to the rhythm of karma unashamed. Be content with the forces beyond your control. Put all things into their own separate compartments and yield to wa, the harmony of life. Yield, Anjin-san, karma is karma, neh?’ Yes. I’ll decide when the time comes.

He dismissed them, delighted to have saved fifteen hundred koku. People are so extravagant, he thought benignly.

So yet another of the things Mariko had said was true: that one of Toranaga’s weaknesses was that he was a miser. Of course, she had not said so directly, only that Toranaga made all his incredible wealth go further than any daimyo in the kingdom. This clue, added to his own observations—that Toranaga’s clothes were as simple as his food, and his style of living little different from that of an ordinary samurai—had given him another key to unlock Toranaga.

And, please excuse me, but it is my duty, with all honor and humility, to point out to both of you that such … such astonishing and shameful lack of politeness between you is not worthy of your rank or the solemnity of this occasion. If your vassals—if they could have heard—I doubt if either of you could have held them back. You forget your duty as samurai and your duty to your men.

Now your lord’s accepted the scroll. Now he’s committed. Now he has to act one way or the other.” “What?” said Yabu. “Why else do you think I did what I did? To delay—of course, to delay,” said Toranaga. “But one day? What’s the value of one day?” Yabu asked. “Who knows? A day for you is one less for the enemy.”

“What is money? Nothing but a means of communication,”

How baffling it was that even the most cunning and clever people would frequently see only what they wanted to see, and would rarely look beyond the thinnest of facades. Or they would ignore reality, dismissing it as the facade. And then, when their whole world fell to pieces and they were on their knees slitting their bellies or cutting their throats, or cast out into the freezing world, they would tear their topknots or rend their clothes and bewail their karma, blaming gods or kami or luck or their lords or husbands or vassals—anything or anyone—but never themselves. So very strange.

Is the plan already settled, with Ishido a dupe and the Lady Ochiba and Yaemon also? Has Harima already thrown in with them secretly? Should I launch the Anjin-san at the Black Ship and Nagasaki immediately? What shall I do? Nothing more than usual. Be patient, seek harmony, put aside all worries about I or Thou, Life or Death, Oblivion or Afterlife, Now or Then, and set a new plan into motion.

First she studied her husband’s flower arrangement. He had chosen the blossom of a single white wild rose and put a single pearl of water on the green leaf, and set it on red stones. Autumn is coming, he was suggesting with the flower, talking through the flower, do not weep for the time of fall, the time of dying when the earth begins to sleep; enjoy the time of beginning again and experience the glorious cool of the autumn air on this summer evening … soon the tear will vanish and the rose, only the stones will remain—soon you and I will vanish and only the stones will remain.

“For me it was flawless. Everything. How sad that others, more worthy than I, couldn’t have witnessed it also!” Her eyes glistened in the flickering light.
“You witnessed it. That is everything. It was only for you. Others wouldn’t have understood.”

“This has been a fine room, better than I’d dared to hope. I’ve enjoyed being here. I’m reminded again that a body’s nothing but a hut in the wilderness. Thank you for being here. I’m so glad you came to Yokosé, Mariko-san. If it hadn’t been for you I would never have given a cha-no-yu here and never felt so one with eternity.”

“Here in this privacy I can tell you quietly that truth, without pretense. Isn’t an important part of the cha-no-yu to be without pretense?

He stared down at her. “Tell him I hold him responsible for you.”
“Yes, Sire,” she said. “But, please excuse me, I am responsible for me.”

“Father Alvito said when Lord Toranaga goes to Osaka, he’s finished.”
“Oh, yes. Yes, Anjin-san, that’s most very true,” Mariko said with a brightness she did not feel. Then she put Toranaga and Osaka into their compartments and was tranquil again. “But Osaka’s many leagues away and countless sticks of time in the future, and until that time when what is to be is, Ishido doesn’t know, the good Father doesn’t truly know, we don’t know, no one knows what will truly happen. Neh? Except the Lord God. But He won’t tell us, will He? Until perhaps it has already come to pass. Neh?”

“Knowledge belongs to God. Not to man. I’d like to help you as a gift—nothing in return.”

“You believe they’re lovers?”
“What is God but love? Isn’t that the Lord Jesus’ word?” Michael had replied. “I only mentioned I saw their eyes touching each other and that it was so beautiful to see. About their bodies I don’t know, Father, and in truth I don’t care. Their souls touch and I seem to be more aware of God because of it.”

Only merchants have money to waste, and what are they but parasites who create nothing, grow nothing, make nothing but feed off another’s labor? Definitely they should all walk, neh? In this we are very wise.”

It’s not wrong to respect an enemy, even to like one.”
“The Lord Jesus forgave his enemies but they still crucified Him.” Calmly Alvito returned the pilot’s gaze.

Be patient, he told himself. What’s the hurry? Isn’t that a vital rule of our Order? Patience. All comes to him who waits—and works. What does twelve hours matter, or even eight days? Those won’t change the course of history.

“What’s the matter?”
“Nothing, Ingeles. I was just thinking that this world’s a foul piss-cutter when you can’t trust anyone nowadays. I came in friendship and now there’s a hole in the world.”

“Terrible, isn’t it, not being able to trust anyone.”
“Oh, no, Anjin-san, so sorry,” she answered. “That’s just one of life’s most important rules—no more, no less.”

“We must not let this happen, Anjin-san.”
“But that man had no right—”
“Oh yes, I agree. And of course you’re correct. But please, if you let this incident destroy your harmony, you will be lost and so will I. Please, I implore you to be Japanese. Put this incident away—that’s all it is, one incident in ten thousand. You must not allow it to wreck your harmony. Put it away into a compartment.”

Please excuse me but it’s no boast that I was trained well, Lady, in that and many other things. I’m not afraid to die. I’ve written my will, and detailed instructions to my kin in case of a sudden death. I’ve made my peace with the gods long since and forty days after I’m dead I know I’ll be reborn. And if I’m not”—the woman shrugged—“then I’m a kami.” Her fan was stationary. “So I can afford to reach for the moon, neh? Please excuse me for mentioning it but I’m like you: I fear nothing. But unlike you in this life—I’ve nothing to lose.”

The Legacy began: “The duty of a lord of a province is to give peace and security to the people and does not consist of shedding luster on his ancestors or working for the prosperity of his descendants.…”

One of the maxims was: “Remember that fortune and misfortune should be left to heaven and natural law. They are not to be bought by prayer or any cunning device to be thought of by any man or self-styled saint.” Toranaga eliminated “… or self-styled saint,” and changed the sentence to end “… by any man whatsoever.”

“Be patient, don’t let it disturb your harmony,” he said aloud. “They’re just poor ignorant fools who don’t know any better. You were the same once. Never mind, now you can show them, neh?”

It began as always, like most quarrels, Sire, between husband and wife. Really over nothing. Then suddenly, as always, all the past gets spewed up and it infects the man and the woman if the mood’s on them.”

She knelt as a peasant, her hands were rough like a peasant’s, but her self-assurance was enormous and her inner contentment obvious.

“We women need a god, Great Lord, to help us deal with men, neh?”
“And we men need patience, godlike patience, to deal with women, neh?”

A lifetime wish was a favor that, by ancient custom, a wife might ask of her husband, or a son of a father—and occasionally a husband of a wife—without loss of face, on the condition that if the wish was granted, the person agreed never again to ask another favor in this life. By custom, no questions about the favor might be asked, nor was it ever to be mentioned again.

Toranaga said roughly, “She’s here, my son, for two reasons: the first is because I want her here and the second because I want her here!”

“You wouldn’t have killed them first?”
“Your first law is to be patient, your second is to be patient. I’ve always followed your orders.

Treason and fear were contagious and both had to be cauterized without pity the moment they appeared. Even then you could never be sure they were eradicated.

The struggle he was locked into was not a child’s game. The weak had to be food for the strong, the strong pawns for the very strong.

Listen, if you want peace you must learn to drink cha from an empty cup.” She had shown him how. “You think reality into the cup, you think the cha there—the warm, pale-green drink of the gods. If you concentrate hard … Oh, a Zen teacher could show you, Anjin-san. It is most difficult but so easy. How I wish I was clever enough to show it to you, for then all things in the world can be yours for the asking … even the most unobtainable gift—perfect tranquillity.”

“Taking decisions away from your liege lord is treason.”
“Sire, there are too many precedents for deposing a lord. You’ve done it, Goroda did it, the Taikō—we’ve all done that and worse. A victor never commits treason.”

“Special information or wisdom, even from a fool, can be just as valuable as from a counselor, neh? Sometimes more so.”

We all forgot Toranaga is a great Nōh actor who can wear his own face as a mask if need be.

“Men need to whisper secrets, Lady. That’s what makes them different from us—they need to share secrets, but we women only reveal them to gain an advantage. With a little silver and a ready ear—and I have both—it’s all so easy. Yes. Men need to share secrets. That’s why we’re superior to them and they’ll always be in our power.”

“You understand ‘hate’—the word ‘hate’?”
“Yes.”
“Hate comes from fear. I do not fear you. You need not fear me. Never again. I want what you want: your new ships here, you here, captain of new ships. I can help you very much.

“His silver will buy him all the men he needs. Even Catholics—even Portuguese. Men foolishly think more about this world than the next. They won’t open their eyes. They sell their souls all too easily.

“Isn’t this a measure of his fairness? He gave this land freely—even when you failed him and he’d lost everything—even your friendship.”

He blessed her, and then he continued her Mass in this imaginary cathedral, under the breaking sky … the service more real and more beautiful than it had ever been, for him and for her.

“That wouldn’t have been right, Mariko-san. So many men against one. Not fair.”
Mariko had explained to Fujiko and Kiku what he had said. “Please excuse me, Anjin-san, but we all believe that is a very dangerous way of thinking and beg you to forsake it. It’s quite wrong and very naïve. Please excuse me for being so blunt. Yabu-san will destroy you.”

“They don’t tell us, their converts, what they truly believe, Anjin-san. Or even themselves most times. They are trained to have secrets, to use secrets, to welcome them, but never to reveal them. In that they’re very Japanese.”

“Nineteen days isn’t much time, is it, Kiri-chan?”
“It’s time enough to go to Yedo and back again if you hurry, time enough to live a lifetime if you want, more than enough time to fight a battle or lose an Empire—time for a million things, but not enough time to eat all the rare dishes or drink all the saké.…”

Mariko said, and thought, how tiresome men are, they need everything explained in such detail. They can’t even see the hairs on their own eyelids.

“So sorry, but my Master gave me orders. A samurai doesn’t question his lord’s orders.”
“Yes. But I question them because they’re nonsense. Your master doesn’t deal in nonsense, or make mistakes. And I insist I have the right to question you as well.”

“I do not like to see fire in thee. Or venom. Or crossness. Where is thy tranquillity? And where are thy manners? Perhaps thou should learn to watch the rocks growing. Neh?”
Mariko’s anger vanished and she laughed. “Ah, thee! Thou art right. Please forgive me.”

“What about the nineteen days—eighteen now? Toranaga must be here, neh?”
“Yes.”
“Then isn’t this as Ishido says, a waste of time?”
“Truly I don’t know. I only know that nineteen, eighteen, or even three days can be an eternity.”
“Or tomorrow?”
“Tomorrow also. Or the next day.”

Do you really expect to see a rock growing? he asked himself. No, of course not, but it passes the time and promotes tranquillity. You can’t have enough wa. Neh?

There’s no defense against an assassin if the assassin is prepared to die.

“I am samurai. My orders are clear, in keeping with bushido and sanctified by our code. They must be obeyed and overrule legally any man-made ordinance. The law may upset reason, but reason may not overthrow the law. If I am not permitted to obey, I will not be able to live with that shame.”

But, with everyone, he had done nothing. Not because he was afraid. He was no longer afraid to die. Her courage had shown him the uselessness of that fear and he had come to terms with himself long ago, on that night in the village with the knife. I meant to drive the knife into my heart that night. Since then my fear of death’s been obliterated, just as she said it would be.

‘Only by living at the edge of death can you understand the indescribable joy of life.’

“Thank you. I meant no offense, neh? Are you the senior officer here?”
“The Lady Toda honored me with her confidence, yes. Of course, you are senior to me.”
“I am in command but you are in charge.”

“You’ve two enemies, child. Your pride and the need to have a man to compare to our husband.

“No need for tears, O-chan. Life’s only a dream within a dream,” the old man said.

“Eeeeee, old friend, what a life we’ve had, neh? All the battles? Fighting side by side—together unbeatable. We did the impossible, neh? Together we humbled the mighty and spat on their upturned arses while they groveled for more.

“It’s a bad law.”
“Yes. And no.” She looked up from the mats. “Are we going to quarrel about things that may not be changed?”

“What can I do to help thee?” he asked.
“Believe there is a tomorrow.”

his mouth open a fraction to improve his hearing,

Blackthorne drank and gagged on the brew that smelled like ancient bird droppings and mildewed kelp mixed with fermenting leaves on a hot summer’s day. The taste was worse.

“I saw many terrible things. Very few men are wise—most are sinners and great evil happens on earth in God’s name. But not of God.

You are a worthy samurai. And you have a quality that’s rare here: unpredictability. The Taikō had it, Toranaga-sama has it too. You see, usually we’re a very predictable people.”

This is better than breaking any falcon to the fist, he thought excitedly, momentarily distracted, putting his will to bear on Blackthorne. It’s better because the Anjin-san’s just as wild and dangerous and unpredictable, always an unknown quantity, unique, unlike any man I’ve ever known.

“Thank you, Anjin-san,” Toranaga said. He did not allow his triumph to show. He watched Blackthorne obediently walk away—violent, strong, murderous, but controlled now by the will of Toranaga.

“How do you know all that, Father?” Naga exclaimed.
“I don’t know it for certain, my son. But that’s what I think will happen. It’s always important to take time to study men—important men. Friends and enemies. To understand them. I’ve watched both of them. They’re both very important to me.

“Yes, but this Jesus God of theirs taught or was supposed to have taught that you forgive your enemy. That’s being Christian.”
“That’s stupid, neh?” Naga said. “To forgive your enemy is stupid.”
“I agree.” Toranaga looked at Yabu. “It is foolish to forgive an enemy.”

“Please excuse me, Sire, but I feel with all my heart that if you put your trust in God, He will help you.”
“I do, but more in Toranaga.”

Now Toranaga glanced at Sudara and studied the narrow expressionless face. When he had made the deliberately sudden announcement nothing had shown on Sudara, neither on his face nor in his hands. No gladness, thankfulness, pride—not even surprise, and this saddened him. But then, Toranaga thought, why be sad, you have other sons who smile and laugh and make mistakes and shout and rave and pillow and have many women. Normal sons. This son is to follow after you, to lead after you’re dead, to hold the Minowaras tight and to pass on the Kwanto and power to other Minowaras. To be ice and calculating, like you. No, not like me, he told himself truthfully. I can laugh sometimes and be compassionate sometimes, and I like to fart and pillow and storm and dance and play chess and Nōh, and some people gladden me, like Naga and Kiri and Chano and the Anjin-san, and I enjoy hunting and winning, and winning, and winning. Nothing gladdens you, Sudara, so sorry. Nothing. Except your wife, the Lady Genjiko. The Lady Genjiko’s the only weak link in your chain.

Toranaga watched and waited. Patiently. There was much yet to do before he could ride away and cast Tetsu-ko or Kogo aloft and he was avid for that pleasure, but that would be for himself alone and therefore unimportant. Fujiko was important and he had promised himself that at least for today he would pretend that he had won, that he had time and could be patient and arrange matters it was his duty to arrange.

“The Yoshitomo? The one I gave Yabu? He gave it to the Anjin-san?”
“Yes, Sire. He spoke to him through the Tsukku-san. He said, ‘Anjin-san, I give you this to commemorate your arrival at Anjiro and as a thank you for the pleasure that little barbarian gave me.’ At first the Anjin-san refused to take it, but Yabu begged him to and said, ‘None of these manure eaters deserves such a blade.’ Eventually he agreed.”

“What did you promise him, Omi-san?”
“Nothing, Sire. He came to me of his own accord yesterday.”
“An honest man? You’re telling me he’s an honest man?”
“I don’t know about that, Sire. But he came to me yesterday, and I rushed here to tell you.”
“Then he will really be rewarded. Such loyalty’s more important than anything, neh?”

“Surely this Kiwami is the most dangerous of all,” Sudara had said, the only one admitted to the plot.
“Yes. And he’ll be watched all his life and not trusted. But generally there’s good in evil people and evil in good people. You must choose the good and get rid of the evil without sacrificing the good. There’s no waste in my domains to be cast away lightly.”

“Patience means restraining yourself. There are seven emotions, neh? Joy, anger, anxiety, adoration, grief, fear, and hate. If a man doesn’t give way to these, he’s patient. I’m not as strong as I might be but I’m patient. Understand?”
“Yes, Sire. Very clearly.”
“Patience is very necessary in a leader.”

“But great talent merits sacrifice.”

Put aside your sadness. Life is all sadness. Kiku-san has her karma, I have mine, Toranaga has his, and my Lord Yabu shows how foolish it is to worry about this or that or anything.

“What was his death poem?”
Omi said: “‘What are clouds
But an excuse for the sky?
What is life
But an escape from death?’ ”
Toranaga smiled. “Interesting,”

Toranaga was watching her closely. Fujiko appeared so docile and demure but he knew she was as inflexible as he was and not ready to concede either point unless he ordered it.

“What was he like?”
“A short, bald man, very proud, a fine general and a poet of great note.”

“Yes. I know. That’s why you will never leave. You know too much, Anjin-san. I told you that before and I say it again, but with no malice. Truly. You’re a brave man, a fine adversary, one to respect, and I do, and there should be peace between us. We’re going to see a lot of each other over the years—if any of us survive the war.”

I saved your life, which you wanted even above your ship. Fifty times or more I’ve had to consider giving your life away but so far I’ve always managed to avoid it. I hope to continue to do that. Why? This is a day for truth, neh? The answer is because you make me laugh and I need a friend. I daren’t make friends among my own people, or among the Portuguese. Yes, I will whisper it down a well at noon but only when I’m certain I’m alone, that I need one friend. And also your knowledge. Mariko-sama was right again. Before you go I want to know everything you know. I told you we both had plenty of time, you and I.

The first time I saw you, I said, “There’s no excuse for rebellion,” and you said, “There’s one—if you win!” Ah, Anjin-san, I bound you to me then. I agree. Everything’s right if you win. Stupid to fail. Unforgivable.

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Shogun (Asian Saga)

By James Clavell

 

The Book: On the Taboo Against Knowing Who You Are

Author: Alan Watts
Rating: 9/10
Last Read: April 2017

Quick Summary:  In The Book, Alan Watts seeks out to provide his children (and other learners) with a “Bible-like” replacement. The Book draws heavily from the Taoist writings and lectures that Watts gave in his later years – if you are familiar with other works where he discusses Taoism, much of this material will be familiar to you. 

Watts writes this book to fill a void, one left by the lack of wonder in our lives. Even our religions no longer align with the modern human experience:

The standard-brand religions, whether Jewish, Christian, Mohammedan, Hindu, or Buddhist, are—as now practiced—like exhausted mines: very hard to dig. With some exceptions not too easily found, their ideas about man and the world, their imagery, their rites, and their notions of the good life don’t seem to fit in with the universe as we now know it, or with a human world that is changing so rapidly that much of what one learns in school is already obsolete on graduation day.

Instead, Watts seeks to fill us with the spirit of the Tao and the interconnectedness of our experience. He seeks to correct us of the common illusion:

This feeling of being lonely and very temporary visitors in the universe is in flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not “come into” this world; we come out of it, as leaves from a tree. As the ocean “waves,” the universe “peoples.” Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated “egos” inside bags of skin.

I for one would say he makes a great case. Read The Book and rediscover the wonder of being alive.

My Highlights

Nevertheless, wonder is not a disease. Wonder, and its expression in poetry and the arts, are among the most important things which seem to distinguish men from other animals, and intelligent and sensitive people from morons. –loc 88

The root of the matter is the way in which we feel and conceive ourselves as human beings, our sensation of being alive, of individual existence and identity. We suffer from a hallucination, from a false and distorted sensation of our own existence as living organisms. Most of us have the sensation that “I myself” is a separate center of feeling and action, living inside and bounded by the physical body—a center which “confronts” an “external” world of people and things, making contact through the senses with a universe both alien and strange. Everyday figures of speech reflect this illusion. “I came into this world.” “You must face reality.” “The conquest of nature.” –loc 104

This feeling of being lonely and very temporary visitors in the universe is in flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not “come into” this world; we come out of it, as leaves from a tree. As the ocean “waves,” the universe “peoples.” Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated “egos” inside bags of skin. –loc 109

The first result of this illusion is that our attitude to the world “outside” us is largely hostile. We are forever “conquering” nature, space, mountains, deserts, bacteria, and insects instead of learning to cooperate with them in a harmonious order. –loc 114

The second result of feeling that we are separate minds in an alien, and mostly stupid, universe is that we have no common sense, no way of making sense of the world upon which we are agreed in common. It’s just my opinion against yours, and therefore the most aggressive and violent (and thus insensitive) propagandist makes the decisions. A muddle of conflicting opinions united by force of propaganda is the worst possible source of control for a powerful technology. –loc 123

Furthermore, as systems of doctrine, symbolism, and behavior, religions harden into institutions that must command loyalty, be defended and kept “pure,” and—because all belief is fervent hope, and thus a cover-up for doubt and uncertainty—religions must make converts. The more people who agree with us, the less nagging insecurity about our position. –loc 131

Irrevocable commitment to any religion is not only intellectual suicide; it is positive unfaith because it closes the mind to any new vision of the world. Faith is, above all, open-ness—an act of trust in the unknown. –loc 136

An ardent Jehovah’s Witness once tried to convince me that if there were a God of love, he would certainly provide mankind with a reliable and infallible textbook for the guidance of conduct. I replied that no considerate God would destroy the human mind by making it so rigid and unadaptable as to depend upon one book, the Bible, for all the answers. For the use of words, and thus of a book, is to point beyond themselves to a world of life and experience that is not mere words or even ideas. Just as money is not real, consumable wealth, books are not life. To idolize scriptures is like eating paper currency. –loc 138

The most strongly enforced of all known taboos is the taboo against knowing who or what you really are behind the mask of your apparently separate, independent, and isolated ego. –loc 148

As is so often the way, what we have suppressed and overlooked is something startlingly obvious. The difficulty is that it is so obvious and basic that one can hardly find the words for it. –loc 153

The sensation of “I” as a lonely and isolated center of being is so powerful and commonsensical, and so fundamental to our modes of speech and thought, to our laws and social institutions, that we cannot experience selfhood except as something superficial in the scheme of the universe. I seem to be a brief light that flashes but once in all the aeons of time—a rare, complicated, and all-too-delicate organism on the fringe of biological evolution, where the wave of life bursts into individual, sparkling, and multicolored drops that gleam for a moment only to vanish forever. Under such conditioning it seems impossible and even absurd to realize that myself does not reside in the drop alone, but in the whole surge of energy which ranges from the galaxies to the nuclear fields in my body. –loc 155

Myth, then, is the form in which I try to answer when children ask me those fundamental metaphysical questions which come so readily to their minds: “Where did the world come from?” “Why did God make the world?” “Where was I before I was born?” “Where do people go when they die?” Again and again I have found that they seem to be satisfied with a simple and very ancient story, –loc 171

The social hierarchies of the past, where some boss above you always punished any error, conditioned men to feel a chain of harsh authority reaching all the way “up there.” We don’t feel this bond in today’s egalitarian freedom. We don’t even have, since Dr. Spock, many Jehovah-like fathers in the human family. So the average unconscious no longer learns to seek forgiveness from a wrathful God above. –loc 213

Our generation knows a cold hell, solitary confinement in this life, without a God to damn or save it. Until man figures out the trap and hunts … “the Ultimate Ground of Being,” he has no reason at all for his existence. Empty, finite, he knows only that he will soon die. Since this life has no meaning, and he sees no future life, he is not really a person but a victim of self-extinction. –loc 217

In the Vedanta philosophy, nothing exists except God. There seem to be other things than God, but only because he is dreaming them up and making them his disguises to play hide-and-seek with himself. The universe of seemingly separate things is therefore real only for a while, not eternally real, for it comes and goes as the Self hides and seeks itself. –loc 239

Genuine love comes from knowledge, not from a sense of duty or guilt. –loc 265

You cannot teach an ego to be anything but egotistic, even though egos have the subtlest ways of pretending to be reformed. –loc 268

The basic thing is therefore to dispel, by experiment and experience, the illusion of oneself as a separate ego. The consequences may not be behavior along the lines of conventional morality. –loc 268

Furthermore, on seeing through the illusion of the ego, it is impossible to think of oneself as better than, or superior to, others for having done so. In every direction there is just the one Self playing its myriad games of hide-and-seek. –loc 271

Birds are not better than the eggs from which they have broken. Indeed, it could be said that a bird is one egg’s way of becoming other eggs. Egg is ego, and bird is the liberated Self. There is a Hindu myth of the Self as a divine swan which laid the egg from which the world was hatched. Thus I am not even saying that you ought to break out of your shell. Sometime, somehow, you (the real you, the Self) will do it anyhow, but it is not impossible that the play of the Self will be to remain unawakened in most of its human disguises, and so bring the drama of life on earth to its close in a vast explosion. –loc 273

Because of this habit of ignoring space-intervals, we do not realize that just a sound is a vibration of sound/silence, the whole universe (that is, existence) is a vibration of solid/space. For solids and spaces go together as inseparably as insides and outsides. Space is the relationship between bodies, and without it there can be neither energy nor motion. –loc 328

The narrow slit in the fence is much like the way in which we look at life by conscious attention, for when we attend to something we ignore everything else. Attention is narrowed perception. It is a way of looking at life bit by bit, using memory to string the bits together—as when examining a dark room with a flashlight having a very narrow beam. Perception thus narrowed has the advantage of being sharp and bright, but it has to focus on one area of the world after another, and one feature after another. And where there are no features, only space or uniform surfaces, it somehow gets bored and searches about for more features. Attention is therefore something like a scanning mechanism in radar or television, and Norbert Wiener and his colleagues found some evidence that there is a similar process in the brain. –loc 372

But a scanning process that observes the world bit by bit soon persuades its user that the world is a great collection of bits, and these he calls separate things or events. We often say that you can only think of one thing at a time. The truth is that in looking at the world bit by bit we convince ourselves that it consists of separate things, and so give ourselves the problem of how these things are connected and how they cause and effect each other. The problem would never have arisen if we had been aware that it was just our way of looking at the world which had chopped it up into separate bits, things, events, causes, and effects. We do not see that the world is all of a piece like the head-tailed cat. –loc 378

We also speak of attention as noticing. To notice is to select, to regard some bits of perception, or some features of the world, as more noteworthy, more significant, than others. To these we attend, and the rest we ignore—for which reason conscious attention is at the same time ignore-ance (i.e., ignorance) despite the fact that it gives us a vividly clear picture of whatever we choose to notice. Physically, we see, hear, smell, taste, and touch innumerable features that we never notice. You can drive thirty miles, talking all the time to a friend. What you noticed, and remembered, was the conversation, but somehow you responded to the road, the other cars, the traffic lights, and heaven knows what else, without really noticing, or focussing your mental spotlight upon them. So too, you can talk to someone at a party without remembering, for immediate recall, what clothes he or she was wearing, because they were not noteworthy or significant to you. Yet certainly your eyes and nerves responded to those clothes. You saw, but did not really look. –loc 383

What governs what we choose to notice? The first (which we shall have to qualify later) is whatever seems advantageous or disadvantageous for our survival, our social status, and the security of our egos. The second, again working simultaneously with the first, is the pattern and the logic of all the notation symbols which we have learned from others, from our society and our culture. –loc 397

It is hard indeed to notice anything for which the languages available to us (whether verbal, mathematical, or musical) have no description. This is why we borrow words from foreign languages. There is no English word for a type of feeling which the Japanese call yugen, and we can only understand by opening our minds to situations in which Japanese people use the word. –loc 399

We must, however, be careful of taking animals as models of “perfectly natural” behavior. If “natural” means “good” or “wise,” human beings can improve on animals, though they do not always do so. –loc 425

(Perpetual leaves are, as we know, made of plastic, and there may come a time when surgeons will be able to replace all our organs with plastic substitutes, so that you will achieve immortality by becoming a plastic model of yourself.) –loc 454

The sole means now for the saving of the beings of the planet Earth would be to implant again into their presences a new organ … of such properties that every one of these unfortunates during the process of existence should constantly sense and be cognizant of the inevitability of his own death as well as the death of everyone upon whom his eyes or attention rests. Only such a sensation and such a cognizance can now destroy the egoism completely crystallized in them. –loc 469

the constant awareness of death shows the world to be as flowing and diaphanous as the filmy patterns of blue smoke in the air—that there really is nothing to clutch and no one to clutch it. This is depressing only so long as there remains a notion that there might be some way of fixing it, of putting it off just once more, or hoping that one has, or is, some kind of ego-soul that will survive bodily dissolution. –loc 474

Suppressing the fear of death makes it all the stronger. The point is only to know, beyond any shadow of doubt, that “I” and all other “things” now present will vanish, until this knowledge compels you to release them—to know it now as surely as if you had just fallen off the rim of the Grand Canyon. –loc 478

Just try taking a stroll after dark in a nice American residential area. If you can penetrate the wire fences along the highways, and then wander along a pleasant lane, you may well be challenged from a police car: “Where are you going?” Aimless strolling is suspicious and irrational. You are probably a vagrant or burglar. You are not even walking the dog! “How much money are you carrying?” Surely, you could have afforded to take the bus and if you have little or no cash, you are clearly a bum and a nuisance. –loc 520

Orderly travel now means going at the maximum speed for safety from point to point, but most reachable points are increasingly cluttered with people and parked cars, and so less worth going to see, and for similar reasons it is ever more inconvenient to do business in the centers of our great cities. Real travel requires a maximum of unscheduled wandering, for there is no other way of discovering surprises and marvels, which, as I see it, is the only good reason for not staying at home. As already suggested, fast intercommunication between points is making all points the same point. –loc 524

Despite the fact that more accidents happen in the home than elsewhere, increasing efficiency of communication and of controlling human behavior can, instead of liberating us into the air like birds, fix us to the ground like toadstools. All information will come in by super-realistic television and other electronic devices as yet in the planning stage or barely imagined. In one way this will enable the individual to extend himself anywhere without moving his body—even to distant regions of space. But this will be a new kind of individual—an individual with a colossal external nervous system reaching out and out into infinity. And this electronic nervous system will be so interconnected that all individuals plugged in will tend to share the same thoughts, the same feelings, and the same experiences. There may be specialized types, just as there are specialized cells and organs in our bodies. For the tendency will be for all individuals to coalesce into a single bio-electronic body. –loc 529

Consider the astonishing means now being made for snooping, the devices already used in offices, factories, stores, and on various lines of communication such as the mail and the telephone. Through the transistor and miniaturization techniques, these devices become ever more invisible and ever more sensitive to faint electrical impulses. The trend of all this is towards the end of individual privacy, to an extent where it may even be impossible to conceal one’s thoughts. At the end of the line, no one is left with a mind of his own: there is just a vast and complex community-mind, endowed, perhaps, with such fantastic powers of control and prediction that it will already know its own future for years and years to come. –loc 536

The science-fiction in which we have just been indulging has, then, two important morals. The first is that if the game of order-versus-chance is to continue as a game, order must not win. As prediction and control increase, so, in proportion, the game ceases to be worth the candle. We look for a new game with an uncertain result. In other words, we have to hide again, perhaps in a new way, and then seek in new ways, since the two together make up the dance and the wonder of existence. Contrariwise, chance must not win, and probably cannot, because the order/chance polarity appears to be of the same kind as the on/off and up/down. –loc 561

In solving problems, technology creates new problems, and we seem, as in Through the Looking-Glass, to have to keep running faster and faster to stay where we are. The question is then whether technical progress actually “gets anywhere” in the sense of increasing the delight and happiness of life. –loc 599

We seem to use “I” for something in the body but not really of the body, for much of what goes on in the body seems to happen to “I” in the same way as external events. “I” is used as the center of voluntary behavior and conscious attention, but not consistently. Breathing is only partially voluntary, and we say “I was sick” or “I dreamed” or “I fell asleep” as if the verbs were not passive but active. –loc 642

This controlling officer “sees” sights, “hears” sounds, “feels” feelings, and “has” experiences. These are common but redundant ways of talking, for seeing a sight is just seeing, hearing a sound is just hearing, feeling a feeling is just feeling, and having an experience is just experiencing. But that these redundant phrases are so commonly used shows that most people think of themselves as separate from their thoughts and experiences. All this can get marvelously complicated when we begin to wonder whether our officer has another officer inside his head, and so ad infinitum! –loc 651

There was a young man who said, “Though It seems that I know that I know, What I would like to see Is the ‘I’ that knows ‘me’ When I know that I know that I know.” –loc 656

However much we divide, count, sort, or classify this wiggling into particular things and events, this is no more than a way of thinking about the world: it is never actually divided. –loc 705

Problems that remain persistently insoluble should always be suspected as questions asked in the wrong way, like the problem of cause and effect. –loc 711

According to the deists, the Lord had made this machine and set it going, but then went to sleep or off on a vacation. But according to the atheists, naturalists, and agnostics, the world was fully automatic. –loc 753

In one form or another, the myth of the Fully Automatic Model has become extremely plausible, and in some scientific and academic disciplines it is as much a sacrosanct dogma as any theological doctrine of the past—despite contrary trends in physics and biology. For there are fashions in myth, and the world-conquering West of the nineteenth century needed a philosophy of life in which realpolitik—victory for the tough people who face the bleak facts—was the guiding principle. Thus the bleaker the facts you face, the tougher you seem to be. So we vied with each other to make the Fully Automatic Model of the universe as bleak as possible. –loc 768

If, then, the definition of a thing or event must include definition of its environment, we realize that any given thing goes with a given environment so intimately and inseparably that it is more difficult to draw a clear boundary between the thing and its surroundings. –loc 809

Thus the soul is not in the body, but the body in the soul, and the soul is the entire network of relationships and processes which make up your environment, and apart from which you are nothing. –loc 815

the individual is separate from his universal environment only in name. When this is not recognized, you have been fooled by your name. Confusing names with nature, you come to believe that having a separate name makes you a separate being. This is—rather literally—to be spellbound. –loc 826

Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted. We are, perhaps, rather dimly aware of the immense power of our social environment. We seldom realize, for example, that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. We copy emotional reactions from our parents, learning from them that excrement is supposed to have a disgusting smell and that vomiting is supposed to be an unpleasant sensation. The dread of death is also learned from their anxieties about sickness and from their attitudes to funerals and corpses. Our social environment has this power just because we do not exist apart from a society. Society is our extended mind and body. –loc 830

Children are in no position to see the contradictions in these demands, and even if some prodigy were to point them out, he would be told summarily not to “answer back,” and that he lacked respect for his “elders and betters.” Instead of giving our children clear and explicit explanations of the game-rules of the community, we befuddle them hopelessly because we—as adults—were once so befuddled, and, remaining so, do not understand the game we are playing. –loc 864

The social double-bind game can be phrased in several ways: The first rule of this game is that it is not a game. Everyone must play. You must love us. You must go on living. Be yourself, but play a consistent and acceptable role. Control yourself and be natural. Try to be sincere. –loc 870

Life and love generate effort, but effort will not generate them. –loc 878

Faith—in life, in other people, and in oneself—is the attitude of allowing the spontaneous to be spontaneous, in its own way and in its own time. This is, of course, risky because life and other people do not always respond to faith as we might wish. Faith is always a gamble because life itself is a gambling game with what must appear, in the hiding aspect of the game, to be colossal stakes. But to take the gamble out of the game, to try to make winning a dead certainty, is to achieve a certainty which is indeed dead. –loc 879

The Arthashastra does not forget to warn the tyrant that he can never win. He may rise to eminence through ambition or the call of duty, but the more absolute his power, the more he is hated, and the more he is the prisoner of his own trap. The web catches the spider. He cannot wander at leisure in the streets and parks of his own capital, or sit on a lonely beach listening to the waves and watching the gulls. Through enslaving others he himself becomes the most miserable of slaves. –loc 895

We must learn to include ourselves in the round of cooperations and conflicts, of symbiosis and preying, which constitutes the balance of nature, for a permanently victorious species destroys, not only itself, but all other life in its environment. –loc 914

We do not realize that our so-called love and concern for the individual is simply the other face of our own fear of death or rejection. In his exaggerated valuation of separate identity, the personal ego is sawing off the branch on which he is sitting, and then getting more and more anxious about the coming crash! –loc 940

The point, which can hardly be repeated too often, is that differentiation is not separation. The head and the feet are different, but not separate, and though man is not connected to the universe by exactly the same physical relation as branch to tree or feet to head, he is nonetheless connected—and by physical relations of fascinating complexity. –loc 946

Thus bamboozled, the individual—instead of fulfilling his unique function in the world—is exhausted and frustrated in efforts to accomplish self-contradictory goals. Because he is now so largely defined as a separate person caught up in a mindless and alien universe, his principal task is to get one-up on the universe and to conquer nature. This is palpably absurd, and since the task is never achieved, the individual is taught to live and work for some future in which the impossible will at last happen, if not for him, then at least for his children. –loc 954

For unless one is able to live fully in the present, the future is a hoax. There is no point whatever in making plans for a future which you will never be able to enjoy. When your plans mature, you will still be living for some other future beyond. You will never, never be able to sit back with full contentment and say, “Now, I’ve arrived!” Your entire education has deprived you of this capacity because it was preparing you for the future, instead of showing you how to be alive now. –loc 958

Money alone cannot buy pleasure, though it can help. For enjoyment is an art and a skill for which we have little talent or energy. –loc 977

We have untold stacks of recorded music from every age and culture, and the most superb means of playing it. But who actually listens? Maybe a few pot-smokers. –loc 986

we are superb materialists when it comes to the construction of jet aircraft, but when we decorate the inside of these magnificent monsters for the comfort of passengers it is nothing but frippery. High-heeled, narrow-hipped, doll-type girls serving imitation, warmed-over meals. For our pleasures are not material pleasures but symbols of pleasure—attractively packaged but inferior in content. The explanation is simple: most of our products are being made by people who do not enjoy making them, whether as owners or workers. Their aim in the enterprise is not the product but money, and therefore every trick is used to cut the cost of production and hoodwink the buyer, by coloring and packaging chicanery, into the belief that the product is well and truly made. The only exceptions are those products which simply must be excellent for reasons of safety or high cost of purchase—aircraft, computers, space-rockets, scientific instruments, and so forth. –loc 989

when you have made the money what will you buy with it? Other pretentious fakes made by other money-mad manufacturers. The few real luxuries on the market are imports from “backward” countries where peasants and craftsmen still take pride in their work. –loc 997

The poets and sages have, indeed, been saying for centuries that success in this world is vanity. “The worldly hope men set their hearts upon turns ashes,” or, as we might put it in a more up-to-date idiom, just when our mouth was watering for the ultimate goodies, it turns out to be a mixture of plaster-of-paris, papier-mâché, and plastic glue. Comes in any flavor. I have thought of putting this on the market as a universal substance, a prima materia, for making anything and everything—houses, furniture, flowers, bread (they use it already), apples, and even people. –loc 1003

We have now found out that many things which we felt to be basic realities of nature are social fictions, arising from commonly accepted or traditional ways of thinking about the world. These fictions have included: 1. The notion that the world is made up or composed of separate bits or things. 2. That things are differing forms of some basic stuff. 3. That individual organisms are such things, and that they are inhabited and partially controlled by independent egos. 4. That the opposite poles of relationships, such as light/darkness and solid/space, are in actual conflict which may result in the permanent victory of one of the poles. 5. That death is evil, and that life must be a constant war against it. 6. That man, individually and collectively, should aspire to be top species and put himself in control of nature. –loc 1036

Remember that Aristotle’s and Newton’s preoccupation with causal determinism was that they were trying to explain how one thing or event was influenced by others, forgetting that the division of the world into separate things and events was a fiction. To say that certain events are causally connected is only a clumsy way of saying that they are features of the same event, like the head and tail of the cat. –loc 1058

Our practical projects have run into confusion again and again through failure to see that individual people, nations, animals, insects, and plants do not exist in or by themselves. This is not to say only that things exist in relation to one another, but that what we call “things” are no more than glimpses of a unified process. Certainly, this process has distinct features which catch our attention, but we must remember that distinction is not separation. –loc 1063

the movement of any feature of the world cannot be ascribed to the outside alone or to the inside alone. Both move together. –loc 1081

Everything labeled with a noun is demonstrably a process or action, but language is full of spooks, like the “it” in “It is raining,” which are the supposed causes of action. –loc 1128

As the Chinese say, the various features of a situation “arise mutually” or imply one another as back implies front, and as chickens imply eggs—and vice versa. They exist in relation to each other like the poles of the magnet, only more complexly patterned. –loc 1139

We can never, never describe all features of the total situation, not only because every situation is infinitely complex, but also because the total situation is the universe. –loc 1152

Fortunately, we do not have to describe any situation exhaustively, because some of its features appear to be much more important than others for understanding the behavior of the various organisms within it. We never get more than a sketch of the situation, yet this is enough to show that actions (or processes) must be understood, or explained, in terms of situations just as words must be understood in the context of sentences, paragraphs, chapters, books, libraries, and … life itself. –loc 1154

To sum up: just as no thing or organism exists on its own, it does not act on its own. Furthermore, every organism is a process: thus the organism is not other than its actions. To put it clumsily: it is what it does. More precisely, the organism, including its behavior, is a process which is to be understood only in relation to the larger and longer process of its environment. For what we mean by “understanding” or “comprehension” is seeing how parts fit into a whole, and then realizing that they don’t compose the whole, as one assembles a jigsaw puzzle, but that the whole is a pattern, a complex wiggliness, which has no separate parts. Parts are fictions of language, of the calculus of looking at the world through a net which seems to chop it up into bits. Parts exist only for purposes of figuring and describing, and as we figure the world out we become confused if we do not remember this all the time. –loc 1157

It is easy enough to see that an intelligent human being implies an intelligent human society, for thinking is a social activity—a mutual interchange of messages and ideas based on such social institutions as languages, sciences, libraries, universities, and museums. But what about the non-human environment in which human society flourishes? –loc 1167

Somehow the first set of conditions seems to preserve the reality of the rainbow apart from an observer. But the second set, by eliminating a good, solid “external reality,” seems to make it an indisputable fact that, under such conditions, there is no rainbow. The reason is only that it supports our current mythology to assert that things exist on their own, whether there is an observer or not. It supports the fantasy that man is not really involved in the world, that he makes no real difference to it, and that he can observe reality independently without changing it. –loc 1223

Is it possible that all geological and astronomical history is a mere extrapolation—that it is talking about what would have happened if it had been observed? Perhaps. But I will venture a more cautious idea. The fact that every organism evokes its own environment must be corrected with the polar or opposite fact that the total environment evokes the organism. Furthermore, the total environment (or situation) is both spatial and temporal—both larger and longer than the organisms contained in its field. The organism evokes knowledge of a past before it began, and of a future beyond its death. At the other pole, the universe would not have started, or manifested itself, unless it was at some time going to include organisms—just as current will not begin to flow from the positive end of a wire until the negative terminal is secure. –loc 1240

In the same measure, we have lacked the proper self-respect of recognizing that I, the individual organism, am a structure of such fabulous ingenuity that it calls the whole universe into being. In the act of putting everything at a distance so as to describe and control it, we have orphaned ourselves both from the surrounding world and from our own bodies—leaving “I” as a discontented and alienated spook, anxious, guilty, unrelated, and alone. –loc 1252

Erwin Schrödinger: It is not possible that this unity of knowledge, feeling and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago; rather this knowledge, feeling and choice are essentially eternal and unchangeable and numerically one in all men, nay in all sensitive beings. But not in this sense—that you are a part, a piece, of an eternal, infinite being, an aspect or modification of it, as in Spinoza’s pantheism. For we should have the same baffling question: which part, which aspect are you? What, objectively, differentiates it from the others? No, but inconceivable as it seems to ordinary reason, you—and all other conscious beings as such—are all in all. Hence this life of yours which you are living is not merely a piece of the entire existence, but is in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. –loc 1275

Schrödinger goes on to suggest: Thus you can throw yourself flat on the ground, stretched out upon Mother Earth, with the certain conviction that you are one with her and she with you. You are as firmly established, as invulnerable as she, indeed a thousand times firmer and more invulnerable. As surely as she will engulf you tomorrow, so surely will she bring you forth anew to new striving and suffering. And not merely ‘some day’: now, today, every day she is bringing you forth, not once but thousands upon thousands of times, just as every day she engulfs you a thousand times over. For eternally and always there is only now, one and the same now; the present is the only thing that has no end.4 1For this illustration I am indebted to Owen Barfield, Saving the Appearances. –loc 1285

For if you know what you want, and will be content with it, you can be trusted. But if you do not know, your desires are limitless and no one can tell how to deal with you. Nothing satisfies an individual incapable of enjoyment. –loc 1324

But peace can be made only by those who are peaceful, and love can be shown only by those who love. No work of love will flourish out of guilt, fear, or hollowness of heart, just as no valid plans for the future can be made by those who have no capacity for living now. –loc 1339

The separate person is without content, in both senses of the word. He lives perpetually on hope, on looking forward to tomorrow, having been brought up this way from childhood, when his uncomprehending rage at double-binds was propitiated with toys. –loc 1341

The reason is not just that we are too much in a hurry and have no sense of the present; not just that we cannot afford the type of labor that such things would now involve, nor just that we prefer money to materials. The reason is that we have scrubbed the world clean of magic. We have lost even the vision of paradise, so that our artists and craftsmen can no longer discern its forms. This is the price that must be paid for attempting to control the world from the standpoint of an “I” for whom everything that can be experienced is a foreign object and a nothing-but. –loc 1371

If, then, after understanding, at least in theory, that the ego-trick is a hoax and that, beneath everything, “I” and “universe” are one, you ask, “So what? What is the next step, the practical application?”—I will answer that the absolutely vital thing is to consolidate your understanding, to become capable of enjoyment, of living in the present, and of the discipline which this involves. Without this you have nothing to give—to the cause of peace or of racial integration, to starving Hindus and Chinese, or even to your closest friends. Without this, all social concern will be muddlesome meddling, and all work for the future will be planned disaster. –loc 1377

But as I pursue these games—as I become more conscious of being conscious, more aware that I am unable to define myself as being up without you (or something other than myself) being down—I see vividly that I depend on your being down for my being up. I would never be able to know that I belong to the in-group of “nice” or “saved” people without the assistance of an out-group of “nasty” or “damned” people. –loc 1398

How can any in-group maintain its collective ego without relishing dinner-table discussions about the ghastly conduct of outsiders? –loc 1402

All winners need losers; all saints need sinners; all sages need fools—that is, so long as the major kick in life is to “amount to something” or to “be someone” as a particular and separate godlet. –loc 1407

There it is, a theoretically undeniable fact. But the question is how to get over the sensation of being locked out from everything “other,” of being only oneself—an organism flung into unavoidable competition and conflict with almost every “object” in its experience. There are innumerable recipes for this project, almost all of which have something to recommend them. There are the practices of yoga meditation, dervish dancing, psychotherapy, Zen Buddhism, Ignatian, Salesian, and Hesychast methods of “prayer,” the use of consciousness-changing chemicals such as LSD and mescaline, psychodrama, group dynamics, sensory-awareness techniques, Quakerism, Gurdjieff exercises, relaxation therapies, the Alexander method, autogenic training, and self-hypnosis. The difficulty with every one of these disciplines is that the moment you are seriously involved, you find yourself boxed in some special in-group which defines itself, often with the most elegant subtlety, by the exclusion of an out-group. –loc 1413

In the same way, the more resolutely you plumb the question “Who or what am I?”—the more unavoidable is the realization that you are nothing at all apart from everything else. Yet again, the more you strive for some kind of perfection or mastery—in morals, in art, or in spirituality—the more you see that you are playing a rarified and lofty form of the old ego-game, and that your attainment of any height is apparent to yourself and to others only by contrast with someone else’s depth or failure. –loc 1434

Don’t try to get rid of the ego-sensation. Take it, so long as it lasts, as a feature or play of the total process—like a cloud or wave, or like feeling warm or cold, or anything else that happens of itself. Getting rid of one’s ego is the last resort of invincible egoism! It simply confirms and strengthens the reality of the feeling. But when this feeling of separateness is approached and accepted like any other sensation, it evaporates like the mirage that it is. –loc 1455

This is why I am not overly enthusiastic about the various “spiritual exercises” in meditation or yoga which some consider essential for release from the ego. For when practiced in order to “get” some kind of spiritual illumination or awakening, they strengthen the fallacy that the ego can toss itself away by a tug at its own bootstraps. But there is nothing wrong with meditating just to meditate, in the same way that you listen to music just for the music. If you go to concerts to “get culture” or to improve your mind, you will sit there as deaf as a doorpost. –loc 1459

Understanding this, you will see that the ego is exactly what it pretends it isn’t. Far from being the free center of personality, it is an automatic mechanism implanted since childhood by social authority, with—perhaps—a touch of heredity thrown in. This may give you the temporary feeling of being a zombie or a puppet dancing irresponsibly on strings that lead away to unknown forces. At this point, the ego may reassert itself with the insidious “I-can’t-help-myself” play in which the ego splits itself in two and pretends that it is its own victim. “See, I’m only a bundle of conditioned reflexes, so you mustn’t get angry with me for acting just as I feel.” (To which the answer could be, “Well, we’re just zombies too, so you shouldn’t complain if we get angry.”) –loc 1468

What happens is neither automatic nor arbitrary: it just happens, and all happenings are mutually interdependent in a way that seems unbelievably harmonious. Every this goes with every that. Without others there is no self, and without somewhere else there is no here, so that—in this sense—self is other and here is there. –loc 1489

Yet you soon discover that you are able to go ahead with ordinary activities—to work and make decisions as ever, though somehow this is less of a drag. Your body is no longer a corpse which the ego has to animate and lug around. There is a feeling of the ground holding you up, and of hills lifting you when you climb them. Air breathes itself in and out of your lungs, and instead of looking and listening, light and sound come to you on their own. Eyes see and ears hear as wind blows and water flows. All space becomes your mind. Time carries you along like a river, but never flows out of the present: the more it goes, the more it stays, and you no longer have to fight or kill it. –loc 1497

A Chinese philosophical work called The Secret of the Golden Flower says that “when purpose has been used to achieve purposelessness, the thing has been grasped.” –loc 1512

To play so as to be relaxed and refreshed for work is not to play, and no work is well and finely done unless it, too, is a form of play. –loc 1516

The point is that “spectacle is so fascinating.” For the world is a spell (in Latin, fascinum), an enchantment (being thrilled by a chant), an amazement (being lost in a maze), an arabesque of such stunning rhythm and a plot so intriguing that we are drawn by its web into a state of involvement where we forget that it is a game. –loc 1552

The only real “you” is the one that comes and goes, manifests and withdraws itself eternally in and as every conscious being. For “you” is the universe looking at itself from billions of points of view, points that come and go so that the vision is forever new. What we see as death, empty space, or nothingness is only the trough between the crests of this endlessly waving ocean. It is all part of the illusion that there should seem to be something to be gained in the future, and that there is an urgent necessity to go on and on until we get it. Yet just as there is no time but the present, and no one except the all-and-everything, there is never anything to be gained—though the zest of the game is to pretend that there is. –loc 1568

And do not suppose that this understanding will transform you all at once into a model of virtue. I have never yet met a saint or sage who did not have some human frailties. For so long as you manifest yourself in human or animal form, you must eat at the expense of other life and accept the limitations of your particular organism, which fire will still burn and wherein danger will still secrete adrenalin. –loc 1580

The morality that goes with this understanding is, above all, the frank recognition of your dependence upon enemies, underlings, out-groups, and, indeed, upon all other forms of life whatsoever. Involved as you may be in the conflicts and competitive games of practical life, you will never again be able to indulge in the illusion that the “offensive other” is all in the wrong, and could or should be wiped out. This will give you the priceless ability of being able to contain conflicts so that they do not get out-of-hand, of being willing to compromise and adapt, of playing, yes, but playing it cool. –loc 1582

If we want justice for minorities and cooled wars with our natural enemies, whether human or nonhuman, we must first come to terms with the minority and the enemy in ourselves and in our own hearts, for the rascal is there as much as anywhere in the “external” world—especially when you realize that the world outside your skin is as much yourself as the world inside. –loc 1604

If this is cynicism, it is at least loving cynicism—an attitude and an atmosphere that cools off human conflicts more effectively than any amount of physical or moral violence. For it recognizes that the real goodness of human nature is its peculiar balance of love and selfishness, reason and passion, spirituality and sensuality, mysticism and materialism, in which the positive pole has always a slight edge over the negative. –loc 1617

It comes, then, to this: that to be “viable,” livable, or merely practical, life must be lived as a game—and the “must” here expresses a condition, not a commandment. It must be lived in the spirit of play rather than work, and the conflicts which it involves must be carried on in the realization that no species, or party to a game, can survive without its natural antagonists, its beloved enemies, its indispensable opponents. –loc 1624

Finally, the game of life as Western man has been “playing” it for the past century needs less emphasis on practicality, results, progress, and aggression. –loc 1645

Whatever may be true for the Chinese and the Hindus, it is timely for us to recognize that the future is an ever-retreating mirage, and to switch our immense energy and technical skill to contemplation instead of action. However much we may now disagree with Aristotle’s logic and his metaphors, he must still be respected for reminding us that the goal of action is always contemplation—knowing and being rather than seeking and becoming. –loc 1647

The people we are tempted to call clods and boors are just those who seem to find nothing fascinating in being human; their humanity is incomplete, for it has never astonished them. There is also something incomplete about those who find nothing fascinating in being. –loc 1674

Frankly, the image of God the Father has become ridiculous—that is, unless you read Saint Thomas Aquinas or Martin Buber or Paul Tillich, and realize that you can be a devout Jew or Christian without having to believe, literally, in the Cosmic Male Parent. –loc 1813

In the words of a Chinese Zen master, “Nothing is left to you at this moment but to have a good laugh!” –loc 1858

Thus we do not trust the universe to repeat what it has already done—to “I” itself again and again. We see it as an eternal arena in which the individual is no more than a temporary stranger—a visitor who hardly belongs—for the thin ray of consciousness does not shine upon its own source. In looking out upon the world, we forget that the world is looking at itself—through our eyes and IT’s. –loc 1893

Darwin: Portrait of a Genius

Author: Paul Johnson
Rating: 7/10
Last Read: May 2017

Quick Summary:  I read Darwin: Portrait of a Genius based on Ryan Holiday’s recommendation. This biography is short and taken from a historian’s perspective. Johnson spends less time focusing on the specific details and facts of Darwin’s life, instead focusing on how Darwin fit in with the world and his contemporary scientists. Johnson also provides some analysis to the social consequences of Darwin’s work.

Overall, I am glad I read this biography and learned more about Darwin. He has certainly been elevated to the status of a scientific saint, and Johnson helps straighten the story out for us. 

My Highlights

All his life, Charles Darwin believed that inheritance was much more important in shaping a man or woman than education or environment. Nature rather than nurture was formative, in his view. –loc 56

He had a maxim: “Any man who never conducts an experiment is a fool.” –loc 66

His chief passions, however, were botany and animal life. As he prospered, he bought a plot of land and planted an eight-acre experimental garden. He wrote and published a two-part didactic poem, The Botanic Garden, covering “The Economy of Vegetation” and “The Loves of the Plants.” It was highly successful, much praised by the fastidious Horace Walpole, and translated into French, Italian, and Portuguese. He expanded the lore of his poem in a prose work, Phytologia; or, The Philosophy of Agriculture and Gardening (1799), which contains much speculation about the generative life of plants. –loc 69

There seem to be two types of genius, the purely cerebral and the intuitive-cerebral, Galileo being an example of the first and Newton of the second. –loc 92

In his superb essay on Newton, J. M. Keynes, another genius, pointed out that Newton always took a major step forward by an intuitive leap, but then held his discovery tightly by his “strong, intellectual muscle-power,” until in due course, satisfied by its veracity, he proceeded to prove it by reason. –loc 93

In addition, he never learned human anatomy. Hatred of this essential but dull, difficult, and exhausting business is the biggest single reason why medical students give up or fail their course, today as then. –loc 222

As Galileo observed: The universe cannot be read until we have learned the language and have become familiar with the characters in which it has been written. It is written in mathematical language, and the letters are triangles, circles and other mathematical figures, without which means it is humanly impossible to comprehend a single word. –loc 233

William Paley’s View of the Evidences of Christianity. This work was and still is remarkable not so much because it “proves” that nature is the work of a Supreme Being but because it is a model of deductive logic, step-by-step argument, and not least, clarity of exposition. There is no doubt at all that Darwin learned a great deal from Paley about how exactly to put a lucid, cogent, and sustained case, and that if he had not read and absorbed it, The Origin of Species would have been a much less effective book. –loc 246

Finally, and most important, these sojourns in high places of learning were vital because of the scholars he met and the relationships he formed with them. It is not considered quite proper to suggest that scientists often progress as much by personal charm as by intellect. But it is so. Darwin is an example. –loc 249

This had disadvantages, as we shall see. But the overwhelming advantage was to give the twenty-seven-year-old complete freedom to pursue lines of inquiry he thought most likely to produce worthwhile knowledge, especially about “the mystery of mysteries,” for as long as they might require. He had no one to report to except his own conscience and no institution or body to fit in with except the confraternity of learned men. Was ever a scientist more fortunate or more happy? –loc 398

Ever since he became a systematic naturalist, Darwin had been an evolutionist. That is, he dismissed the account in Genesis of the separate creation of species by Yahweh as symbolic and not to be taken literally. They had, in some way, evolved. There was nothing new, surprising, or alarming in this view. His grandfather had been an evolutionist. So had his French mentors, Buffon and Lamarck. So had other, more distant, thinkers. It was arguable that Francis Bacon had posited some form of evolution, and even that it went back to the pre-Socratic Greeks. Moreover, by the late 1830s, evolution, as opposed to revolution, was a commonplace of philosophers, political and economic, as a natural and desirable way of proceeding in the development of institutions, societies, and much else. The German philosophical heavyweights, Kant and, still more, Hegel, had shown evolution to be inherent in many disciplines and in religion itself. Art, architecture, music, and literature evolved. The English constitution, seen as perfect by many Englishmen and widely admired all over the world, was regarded as a model instance of evolution. The principle was constantly invoked by Goethe. The word comes from classical times and denotes the motion of unrolling a scroll. As set out in Buffon’s evolutionary theory of 1762, what happens in nature is that the embryo or germ, instead of being brought into existence by the process of fecundation, is a development or expansion of a preexisting form, which contains the rudiments of all the parts of the future organism. –loc 434

He saw, in short, that evolution had occurred. What he wanted to discover was why it had occurred, as a prelude to finding out how it had occurred. –loc 449

Life was a ferocious struggle not only between species but within them. This was because the fecundity of production in life forms greatly exceeded any increase in their food supplies. And the struggle itself was the engine of evolution, for it meant that only those forms whose variations gave them an edge over their competitors survived, and the process produced not only improved species but also new ones. –loc 453

That natural selection was and is a remarkable explanation of evolution is not to be doubted. What is more questionable is the horror scenario with which Darwin accompanied it, treating this as not merely occasional and often accidental but as essential and inveterate. To him the horror was unavoidable, which was why he averted his gaze from the spectacle of heavily armed soldiers exterminating Indians. It was nature’s way. But was it? –loc 469

In fact, Malthus’s law was nonsense. He did not prove it. He stated it. What strikes one reading Malthus is the lack of hard evidence throughout. Why did this not strike Darwin? A mystery. –loc 488

Malthus’s only “proof” was the population expansion of the United States. In 1750 the total white population was 1 million. In 1775 it was 2 million. In 1800 it was 4.3 million. Here was his evidence of population doubling every twenty-five years, with annual rates reaching 3 percent. But this did not take into account immigration, still less the reason for mass immigration, the opening up of the Midwest, the largest and richest uncultivated arable region in the world, capable of producing grain and livestock for the entire planet. –loc 490

If Malthus had troubled to inquire further, he would have discovered that the food consumption of the United States had been, and was, increasing per capita all the time, in quantity and quality. –loc 493

There was no point at which Malthus’s geometrical/arithmetical rule could be made to square with the known facts. And he had no reason whatsoever to extrapolate from the high American rates to give a doubling effect every twenty-five years everywhere and in perpetuity. –loc 504

But Darwin did not think about these things. He swallowed Malthusianism because it fitted his emotional need; he did not apply the tests and deploy the skepticism that a scientist should. It was a rare lapse from the discipline of his profession. –loc 515

May not the habit in scientific pursuits of believing nothing until it is proved, influence your mind too much in other things which cannot be proved in the same way, & which if true are likely to be above our comprehension. –loc 585

He very likely would have concluded the illnesses were psychosomatic in origin, provoked by Darwin’s worry about his work, the widening breach between natural selection and religion, and the fear of distressing Emma. –loc 621

Like many other scholars of all times, Darwin accumulated more material than he could ever possibly have needed. He never acquired the basic economic theory of research: an overprovision of material and evidence is not only unnecessary but a positive hindrance to a completed work. –loc 697

No scientific innovator has ever taken more trouble to smooth the way for lay readers without descending into vulgarity. What is almost miraculous about the book is Darwin’s generosity in sharing his thought processes, his lack of condescension. There is no talking down, but no hauteur, either. It is a gentlemanly book. –loc 868

It is clear, from the first week Origin was published, that everyone concluded man was inevitably part of the theory. It was their first reaction on finishing the book. But Darwin nowhere says that man was descended from apes. What he does say, in his last two paragraphs, is designed to be reassuring and uplifting. We can all “look with some confidence to a secure future.” Natural selection, he insists, “works solely by and for the good of each being” and “all mental endowments will tend to progress towards perfection.” That was exactly what the Victorian public, with its love of reform and improvement, wished to hear. –loc 882

This last point is a reminder that one of Darwin’s intellectual weaknesses was to accept the Lamarckian doctrine that acquired characteristics could be inherited, later shown conclusively to be baseless. He thought the lesson applied particularly to women, who should be encouraged to learn things and read widely before they had children, so as to be sure to pass on what they had acquired. –loc 1130

In 1860 he switched to orchids, and after he built his new orchid house at Down, he devoted six months entirely to the project, finishing in April 1862 the book he called The Fertilisation of Orchids. Orchids are beautiful things, and the pleasure Darwin got in finding out their secret history and how insects served them conveys itself to the reader, so it is highly enjoyable even to nongardeners and completely convincing. –loc 1196

The truth is, he did not always use his ample financial resources to the best effect. He might build new greenhouses and recruit an extra gardener or two, but he held back on employing trained scientific assistants. A young man with language and mathematical skills, with specific instructions to comb through foreign scientific publications for news of work relevant to Darwin’s particular interest, would have been invaluable to him. Such an assistant would almost certainly have drawn his attention to Mendel’s work and given him a digest in English. –loc 1276

One has the feeling that Darwin was often inclined to avoid the hard cerebral activity of thinking through fundamental scientific principles, taking comfortable refuge in minute observations. –loc 1296

By 1920 fifteen states had sterilization laws. The U.S. Supreme Court ruled most of them unconstitutional until 1927, when in Buck v. Bell, it decided that Virginia could sterilize Carrie Buck, a feeble-minded epileptic, daughter of another low-mentality woman and already the mother of a child judged “an imbecile.” Passing judgement, Justice Oliver Wendell Holmes ruled, “Three generations of imbeciles are enough.” In the quarter century up to 1935, U.S. states passed over a hundred sterilization laws and sterilized over a hundred thousand people with subnormal mental faculties. Virginia went on sterilizing up to the 1970s. –loc 1391

Except for Canada, the British Empire rejected sterilization, thanks largely to a vigorous campaign conducted by G. K. Chesterton, who wrote a fierce book on the subject. He was helped by a brilliant satire written by Aldous Huxley in 1932, Brave New World, which pictured a “dark Utopia” in which science was used in innumerable ways to create a hygienically perfect but docile and submissive population. –loc 1398

He held that “so long as there are true Germanen in the world so long can and will we have confidence in the future of the human family.” But the entrance of the Jews into European history was the intrusion of “an element foreign to everything that Europe had hitherto been, and achieved.” Darwin used phrases like “as rich as Jews” and blamed “a primitive Jewish God” for much that was wrong with Judeo-Christianity, especially the doctrine of eternal punishment, which he thought positively evil. But he was not anti-Semitic. What made his teaching so destructive in Germany was his emphasis on the constant violence involved in natural selection. It is doubtful if Adolf Hitler actually read the Origin, but he certainly absorbed its arguments and the psychology of strife seen as necessary for the emergence of higher forms. Hitler was fond of dwelling on the awful prospect (which Thomas Carlyle had made into a joke) of mankind evolving backward or downward. He said: –loc 1410

If we do not respect the law of nature, imposing our will by the might of the stronger, a day will come when the wild animals will again devour us – when the insects will eat the wild animals, and finally nothing will exist except the microbes. By means of the struggle the elites are continually renewed. The law of selection justifies this incessant struggle by allowing the survival of the fittest. Christianity is a rebellion against natural law, a protest against nature. –loc 1417

sustaining and often destructive careers in history. The emotional stew that built up inside Darwin’s mind from seeing the Fuegans, looking at beaks in the Galápagos, and reading Malthus—a stew that permeated with its verbal odors almost every page of Origin—became for some a vicious poison. Darwin’s fondness for the word struggle—he used it dozens of times—was particularly unfortunate. Hitler adopted it and made it the title of his book, which was both autobiography and political program, Mein Kampf. Struggle was healthy; it was nature’s way. And under the cover and darkness of war, it became easy to resort to another much-used word of Darwin’s, extermination. –loc 1421

It is important to note that Hitler was not a solitary figure in his peculiar version of Darwinismus. In his ascent to power, he always polled better among the university population, professors and students, than among the German electorate as a whole. German biologists who held academic status were almost unanimously behind the eugenics program, and over 50 percent of them were members of the Nazi party, the highest percentage in any professional group. Both Himmler, head of the SS, and Goebbels, the propaganda chief, were students of Darwin. –loc 1429

The delight with which Engels and Marx pounced upon the Origin the week of its appearance was succeeded by a continuing interest among leading Communists, from Lenin and Trotsky to Stalin and Mao Tse-tung, in Darwin’s theory of natural selection as justification for the class struggle. It was essential to the self-respect of Communists to believe that their ideology was scientific, and Darwin provided stiffening to the scaffold of laws and dialectic they erected around their seizure and retention of power. –loc 1434

Mao Tse-tung, who had his own view of Darwin, saw the “struggle” in terms of his Cultural Revolution, in which one embodiment of Communist culture replaced an outmoded and unfit predecessor. –loc 1439

Pol Pot, introduced by his professor Jean-Paul Sartre to the idea of evolution to higher forms, translated the theory in terms of Cambodia into an urban-rural struggle in which one fourth of the population died. –loc 1441

In the twentieth century, it is likely that over 100 million people were killed or starved to death as a result of totalitarian regimes infected with varieties of social Darwinism. –loc 1442

But he did not think about God or the possibility of an afterlife. He closed his mind to speculation about the infinite and concentrated on worms. –loc 1521

If Darwin was ambivalent about the fact of cruelty, he was also confused about its motivation. How could impersonal nature be, as he said, “horribly cruel”? Judgments of value about nature’s actions, design, efficiency, and success or failure often slipped into his narratives. He found it no easier than anyone else to imagine an existence without object, where, in Thomas Hobbes’s bleak phrase, “there is no contentment but in proceeding.” –loc 1530

Once this is grasped, it is hard to see any moral purpose in nature or indeed any purpose at all. We come under exactly the same fundamental rules as a piece of rock. Nature grinds on but without object or purpose or rationale, long- or short-term. There is no point whatsoever in existence. Nonexistence is just as significant. Or rather, nothing whatsoever signifies. The result is nihilism. –loc 1556

And then, having proved it, he averted his eyes from the consequence—the colossal vacuum that swallows the universe in pointlessness. –loc 1564

That knowledge will expand we can be certain, and at an accelerating pace and in directions we cannot possibly predict. This book is written from the viewpoint of a historian, and while all theories of history are vainglorious absurdities, doomed to eventual oblivion, history does teach certain lessons, one of which is that science, like everything else, becomes out of date. –loc 1597

Tao Te Ching: A New English Version

Author: Lao Tzu, Trans. Stephen Mitchell
Rating: 10/10
Last Read: May 2017

Quick Summary:  Following What is Tao? by Alan Watts, I picked up the Tao Te Ching. The version I read was a newer translation by Stephen Mitchell. Mitchell focused on a poetic translation of the Tao Te Ching. He mentions that his translation strategy was to focus on direct translation where possible, and when not possible sticking to the spirit of Lao Tzu’s message. I’d say Mitchell was very successful, as he presented the wisdom of the Tao in an absolutely beautiful way. I thoroughly enjoyed this translation of the Tao Te Ching and look forward to revisiting it frequently.

I cannot summarize the words of the Tao Te Ching better than the document itself, so I leave you with my favorite passages.

My Highlights

Regarding Lao Tzu, from the introduction:

Like an Iroquois woodsman, he left no traces. All he left us is his book: the classic manual on the art of living, written in style of gemlike lucidity, radiant with humor and grace and largeheartedness and deep wisdom: one of the wonders of the world. –loc 179

But it’s clear from his teachings that he deeply cared about society, if society means the welfare of one’s fellow human beings; his book is, among other things, a treatise on the art of government, whether of a country or of a child. –loc 183

A note on the concept of wu wei:

A good athlete can enter a state of body-awareness in which the right stroke or the right movement happens by itself, effortlessly, without any interference of the conscious will. This is a paradigm for non-action: the purest and most effective form of action. The game plays the game; the poem writes the poem; we can’t tell the dancer from the dance. –loc 186

Continued notes from the introduction:

The Master has mastered Nature; not in the sense of conquering it, but of becoming it. In surrendering to the Tao, in giving up all concepts, judgments, and desires, her mind has grown naturally compassionate. She finds deep in her own experience the central truths of the art of living, which are paradoxical only on the surface: that the more truly solitary we are, the more compassionate we can be; the more we let go of what we love, the more present our love becomes; the clearer our insight into what is beyond good and evil, the more we can embody the good. –loc 198

Unencumbered by any concept of sin, the Master doesn’t see evil as a force to resist, but simply as an opaqueness, a state of self-absorption which is in disharmony with the universal process, so that, as with a dirty window, the light can’t shine through. This freedom from moral categories allows him his great compassion for the wicked and the selfish. –loc 203

Now we enter into the Tao itself

Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. Yet mystery and manifestations arise from the same source. –loc 233

When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad. Being and non-being create each other. Difficult and easy support each other. Long and short define each other. High and low depend on each other. Before and after follow each other. –loc 240

Things arise and she lets them come; things disappear and she lets them go. She has but doesn’t possess, acts but doesn’t expect. When her work is done, she forgets it. That is why it lasts forever. –loc 247

The Master leads by emptying people’s minds and filling their cores, by weakening their ambition and toughening their resolve. –loc 255

The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand. –loc 271

The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled. –loc 284

In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don’t try to control. In work, do what you enjoy. In family life, be completely present. When you are content to be simply yourself and don’t compare or compete, everybody will respect you. –loc 292

Care about people’s approval and you will be their prisoner. –loc 303

Do your work, then step back. The only path to serenity. –loc 304

Can you love people and lead them without imposing your will? –loc 311

What does it mean that success is as dangerous as failure? Whether you go up the ladder or down it, your position is shaky. When you stand with your two feet on the ground, you will always keep your balance. –loc 336

What does it mean that hope is as hollow as fear? Hope and fear are both phantoms that arise from thinking of the self. When we don’t see the self as self, what do we have to fear? See the world as your self. Have faith in the way things are. Love the world as your self; then you can care for all things. –loc 340

If you don’t trust the people, you make them untrustworthy. –loc 388

The Master doesn’t talk, he acts. When his work is done, the people say, “Amazing: we did it, all by ourselves!” –loc 390

Throw away holiness and wisdom, and people will be a hundred times happier. Throw away morality and justice, and people will do the right thing. Throw away industry and profit, and there won’t be any thieves. If these three aren’t enough, just stay at the center of the circle and let all things take their course. –loc 401

Stop thinking, and end your problems. –loc 408

What difference between yes and no? What difference between success and failure? Must you value what others value, avoid what others avoid? How ridiculous! –loc 409

I am like an idiot, my mind is so empty. –loc 417

Express yourself completely, then keep quiet. Be like the forces of nature: when it blows, there is only wind; when it rains, there is only rain; when the clouds pass, the sun shines through. –loc 454

Open yourself to the Tao, then trust your natural responses; and everything will fall into place. –loc 463

He who stands on tiptoe doesn’t stand firm. He who rushes ahead doesn’t go far. He who tries to shine dims his own light. He who defines himself can’t know who he really is. –loc 467

He who clings to his work will create nothing that endures. If you want to accord with the Tao, just do your job, then let go. –loc 472

If you let yourself be blown to and fro, you lose touch with your root. –loc 495

A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. –loc 499

What is a good man but a bad man’s teacher? What is a bad man but a good man’s job? If you don’t understand this, you will get lost, however intelligent you are. –loc 506

There is a time for being ahead, a time for being behind; a time for being in motion, a time for being at rest; a time for being vigorous, a time for being exhausted; a time for being safe, a time for being in danger. –loc 531

Whoever relies on the Tao in governing men doesn’t try to force issues or defeat enemies by force of arms. For every force there is a counterforce. Violence, even well intentioned, always rebounds upon oneself. –loc 540

The Master does his job and then stops. He understands that the universe is forever out of control, and that trying to dominate events goes against the current of the Tao. Because he believes in himself, he doesn’t try to convince others. Because he is content with himself, he doesn’t need others’ approval. Because he accepts himself, the whole world accepts him. –loc 544

Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power. If you realize that you have enough, you are truly rich. If you stay in the center and embrace death with your whole heart, you will endure forever. –loc 579

The soft overcomes the hard. The slow overcomes the fast. Let your workings remain a mystery. Just show people the results.

The Master doesn’t try to be powerful; thus he is truly powerful. The ordinary man keeps reaching for power; thus he never has enough. –loc 623

The Master does nothing, yet he leaves nothing undone. The ordinary man is always doing things, yet many more are left to be done. –loc 626

Therefore the Master concerns himself with the depths and not the surface, with the fruit and not the flower. He has no will of his own. He dwells in reality, and lets all illusions go. –loc 636

Ordinary men hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe. –loc 679

If you look to others for fulfillment, you will never truly be fulfilled. If your happiness depends on money, you will never be happy with yourself. Be content with what you have; rejoice in the way things are. When you realize there is nothing lacking, the whole world belongs to you. –loc 692

There is no greater illusion than fear, no greater wrong than preparing to defend yourself, no greater misfortune than having an enemy. Whoever can see through all fear will always be safe. –loc 710

In the pursuit of knowledge, every day something is added. In the practice of the Tao, every day something is dropped. Less and less do you need to force things, until finally you arrive at non-action. When nothing is done, nothing is left undone. True mastery can be gained by letting things go their own way. It can’t be gained by interfering. –loc 723

She is good to people who are good. She is also good to people who aren’t good. This is true goodness. –loc 733

If you want to be a great leader, you must learn to follow the Tao. Stop trying to control. Let go of fixed plans and concepts, and the world will govern itself. –loc 820

Try to make people happy, and you lay the groundwork for misery. –loc 837

Thus the Master is content to serve as an example and not to impose her will. She is pointed, but doesn’t pierce. Straightforward, but supple. Radiant, but easy on the eyes. –loc 840

The Tao is the center of the universe, the good man’s treasure, the bad man’s refuge. Honors can be bought with fine words, respect can be won with good deeds; but the Tao is beyond all value, and no one can achieve it. –loc 878

Confront the difficult while it is still easy; accomplish the great task by a series of small acts. –loc 892

Forcing a project to completion, you ruin what was almost ripe. –loc 908

Therefore the Master takes action by letting things take their course. He remains as calm at the end as at the beginning. He has nothing, thus has nothing to lose. –loc 909

When they think that they know the answers, people are difficult to guide. When they know that they don’t know, people can find their own way. –loc 920

If you want to learn how to govern, avoid being clever or rich. The simplest pattern is the clearest. –loc 923

I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures. –loc 943

The best athlete wants his opponent at his best. The best general enters the mind of his enemy. The best businessman serves the communal good. The best leader follows the will of the people. All of them embody the virtue of non-competition. Not that they don’t love to compete, but they do it in the spirit of play. In this they are like children and in harmony with the Tao. –loc 950

Not-knowing is true knowledge. Presuming to know is a disease. First realize that you are sick; then you can move toward health. –loc 979

When they lose their sense of awe, people turn to religion. When they no longer trust themselves, they begin to depend upon authority. –loc 985

If you realize that all things change, there is nothing you will try to hold on to. If you aren’t afraid of dying, there is nothing you can’t achieve. –loc 999

Failure is an opportunity. If you blame someone else, there is no end to the blame. Therefore the Master fulfills her own obligations and corrects her own mistakes. She does what she needs to do and demands nothing of others. –loc 1044

The Collapsing Empire

Author: John Scalzi
Rating: 8/10
Last Read: April 2017

Quick Summary:  The Collapsing Empire is a newer book of John Scalzi’s (the latest at the time of this writing). The Collapsing Empire is a quick and fun read – it sets up a new universe on the verge of a massive problem. The future space-based empire of man lives on a network of worlds connected by “the flow”. The flow has been assumed to be a stable network between worlds; in the manner of most assumptions, this turns out to not be true and soon the flow will close and mankind will be stranded alone in the dark.

Naturally, many characters are poised to respond to this nascent information – some seek political advantage and power in the coming future, and others seek to prevent the mass extinction of mankind across its many colonies.

The Collapsing Empire is a fun (and mostly light-hearted) read. The only thing I really take points off for is the lack of real resolution at the end of the book. Scalzi is clearly building a new universe and series that will continue on.  However, I contrast this against Old Man’s War, which was the first part of a series but still had a satisfying ending of its own. I prefer my stories to be complete, rather than lacking a satisfying ending.

My Highlights

“You have this all planned out, then.”
“It’s not personal, Captain.”
“Getting murdered for money feels personal, Ollie.”
–loc 104

“But you just said it’s a politically advantageous match.” Batrin gave the very slightest of shrugs.
“It is, but so what? You’ll be emperox soon enough.”
“And then no one can tell me what to do.”
“Oh, no,” Batrin said. “Everyone will tell you what to do. But you won’t always have to listen.”
–loc 459

“If you like we can adjust my conversational model to be more like I was in life.”
“You’re telling me you lied to me in life.”
“No more than to anyone else.”

–loc 1203

“But you just said you were a prophet.”
“Anyone can be a prophet. You just have to say that what you’re talking about is a reflection of God. Or of the gods. Or of some divine spirit. However you want to put it. Whether those things come true isn’t one way or another about it.”
–loc 2638

“He’s a mess,” Marce said.
“Yes, well. Lady Kiva tossed him out an airlock,” Pinton answered.
“You threw him into space?”
“Yup.”
“And he didn’t die?”
“We only threw him out a little bit.”
–loc 3092

“Because he was in the corridor with your ‘associate’ when the bomb went off. He and several other crew members were trying to interrupt your friend. He survived. Two other crew members didn’t.”
“Condolences, Captain.”
“You just threatened to destroy my ship and kill my entire crew, Captain. Your condolences are hollow.”
–loc 3188

“You and me and him. There you’ll explain the entire situation to him, and apologize to him.”
“Sir, for what? As I said, this is entirely a misunderstanding.”
“Then you’ll apologize for the misunderstanding. Ghreni, it doesn’t matter whether you actually have anything to apologize for. The act of apologizing is the thing. You should know that already. That’s basic diplomacy.
–loc 3424

Mount snorted. “I’m not going to appoint her just because the duke died and now she doesn’t have to overthrow him. They are still in rebellion. You don’t win a rebellion by default.” –loc 3683

“I’m continually confronted with the human tendency to ignore or deny facts until the last possible instant. And then for several days after that, too.” –loc 5097

“That’s the human brain,” Attavio VI said. “It creates patterns when there aren’t any. Imagines causality when there is none. Imagines a narrative where none exists. It’s in the design of the brain itself. It’s primed to lie.” “And –loc 5137