24-5 Sakuragaoka-cho, Shibuya-ku, Tokyo 150-0031 Tel: 03-5456-8082 Fax: 03-5456-8388 Mail: [email protected] Newsletter Vol. 8 Summer 2017 http://www.japancivilization.org/

On 26th May, the eighth symposium held by the Japanese Civiliza- tion Institute took place at University of Economics campus in Shibuya, Tokyo on the theme of “ and .” The panel- ists were Mr. , director of the Soto Zen Inter- national Center, who is deeply acquainted with both zen and mind- fulness and who has taught zen for 17 years in the United States, Ms. Kimiko Bokura-Shafe, founder of the MiLI (Mindful Leadership Institute), and is introducing an employee orientation program de- veloped by Google’s head office based on neuroscience and mindful- ness to Japanese companies, and writer and director of Japanese Civ- ilization Institution Naoki Inose ,who moderated the panel. Mr. Fu- jita and Ms. Bokura set time aside for meditation during the first and second half of the event. Please enjoy learning about the differences between zen and mindfulness. (Reprinted from “Shukan Dokushojin,” August 4th, 2017, No. 3201)

Greetings Ms. Kimiko Tsuzuki—Chairperson of Japanese Civilization Institute We have continued to hold our series of symposiums, and have now reached our eighth round. When we announced the theme of this eighth event, “Zen and Mindfulness,” on the internet,we received such a huge response from people who were eager to attend that we had to limit attendance today. We were delighted to receive such a wonderful response, but also saddened that we could not accommodate everyone who wanted to join us. The Tsuzuki Education Group celebrated its 60th anniversary last year. The theme we chose to mark our anniversary was “Wakon Eisai” (Japanese Spirit, Talented Scholars). Today, we hope to hear an incisive discussion between such talented scholars, Professor Issho Fujita and Professor Kimiko Bokura-Shafe, who are both spreading the Japanese spirit and soul in which we take such pride around the world in the English language. I hope all of you in the audience will not just passive- ly receive information from this event today, but will also actively take part and think about the theme with us together. Please enjoy today’s panel to the very end.

“Transmitting Japanese Civilization—The Drama of the Pioneers.” Toshio Goto, President I would personally like to position this sym- share with you today. There was, for exam- might be Yonejiro Noguchi, the father of posium as part of the story of “Transmitting ple, Manshi Kiyozawa. In 1893, a World architect Isamu Noguchi, who strove to in- Japanese Civilization—The Drama of the Exposition was held in Chicago to com- troduce Japanese fine arts abroad, begin- Pioneers.” With the Meiji Restoration, Ja- memorate the 400th Anniversary of Chris- ning with Japanese poetry, verse and haiku. pan entered an era of “Wakon Yosai” (Japa- topher Columbus discovering the Americas. The individuals mentioned above all trans- nese Spirit combined with Western learn- At around that same time, Kiyozawa’s book mitted their information in English, and ing), receiving influences from outside cul- about Japanese religion was translated into ultimately spread the word about the posi- tures, and particularly from the cultures of English, and attracted attention at the Par- tive aspects of Japan to the outside world. the West. However, the Japanese of that day liament of the World’s Religions held in They then returned to Japan themselves. I did not just submissively receive culture Chicago that same year. By the way, Daiset- would like to share with you the fact that from abroad. There were also Japanese who su Suzuki, who we will hear about later, also pioneers like these individuals existed more worked strenuously to transmit the fine as- attended this conference. than 100 years ago, and that even today, the pects of Japanese culture to the outside Other famous names of people who have finest aspects of Japanese civilization are still world. I call these people the “Pioneers who worked to introduce Japan to the world in- the focus of attention from many diverse Transmitted Japanese Civilization,” and I clude Kanzo Uchimura, Inazo Nitobe and perspectives in countries across the globe. have assembled a list of some of them to Tenshin Okakura. An exceptional case

About the group Address: 24-5 Sakuragaoka-cho, Shibuya-ku, Tokyo 150-0031 Designed by artisancompany Japanese Civilization Institute Tel :03-5456-8082 Fax:03-5456-8388 Established in August 2015 Website: http://www.japancivilization.org/ A Report on Our 8th Symposium Zen and mindfulness

Issho Fujita vs. Kimiko Bokura-Shafe （Soto zen priest） （entreprenuer and mindfulness instructor）

MC Naoki Inose director of Japanese （ Civilization Institute ）

The two Suzuki’s rating ideas derived from zen in their quite settled down yet? So now, let’s orientation programs for new em- take a moment to think. and the prehistory ployees. If you tilt a snow globe, you see of mindfulness Mr. Issho Fujita provided guidance white snow scattering inside. The best in zen in the U.S. for 17-and-a-half thing to do to make that snow settle is Inose: Daisetsu Suzuki’s book “Zen years. Today, he conducts research in to put the globe down. Your soul is and Japanese Culture” was published zen here in Japan. Meanwhile, Ms. just the same. You need to put down outside Japan in Showa 10 (1935). It Kimiko Bokura-Shafe is working to your feelings, your responsibilities, has been read continuously ever introduce Google’s employee orienta- and your emotions so they can settle. since. tion program back here in Japan. Be- Now I would like to show you some Daisetsu Suzuki is well known as cause mindfulness is spreading in easy steps to enter “mindfulness.” the Buddhist scholar who spread zen foreign countries, zen—which has You need to do just three things. culture to the outside world before been an integral part of Japanese tra- Firstly, “put your consciousness in and after WWII. Yet actually, there dition to the modern day—is now the moment. Gather your attention were “Two Suzuki’s” in the U.S. at the coming in for re-examination even in to “this moment.” time, another one being a priest Japan itself. At the same time, “relax.” named Shunryu Suzuki who estab- We hope that the audience gath- Then, still in this state, put your lished the San Francisco Zen Center. ered here today can let themselves consciousness into your next breath.” In the 1970s, members of the Beatles relax and listen to our discussion. So Just try these three things. were inspired by Eastern philosophy, to begin, we would like to ask Ms. Before you begin, however, relax while the hippy movement emerged Kimiko Bokura-Shafe to show us just your posture. You can close your eyes on the U.S. West Coast. These kinds how relaxing the method used at or leave them open. Pay attention to of movements were said to have been Google can be. the moment, relax, and focus your influenced in part by Shunryu Suzuki. attention on the next breath you’re As the furthest evolution in this Bokura: Okay. How is everybody’s going to breathe. Continue to place trend, today we see words like “zen” mental state today? your attention on your breath for and “mindfulness” spreading quickly Maybe you all rushed to get to maybe three breaths. to innovative companies like Google this venue on time, have soothed Please continue. Your might find and Facebook in Silicon Valley. yourselves down a bit, and are feeling that your mind is thinking of other These companies are now incorpo- clearer now? Or perhaps you haven’t things besides your breath, like,

2 best position for our head, it leads us to raise and straighten our pelvis. But if I tell people that first, before every- thing else, our bodies will uncon- sciously shrink as they try to straight- en up, so instead I want you to just loosen up first and find your most relaxed position.

Inose: Mr. Fujita. In your book “Zen no kyoshitsu” (Lessons on Zen), you write that a good posture is when you think of aligning your ears and Kimiko Bokura-Shafe shoulders and your nose and navel. Issho Fujita

“What am I going to do with the Fujita: That is the result of “finding” most important characteristic lies in things I left behind at work,” or the right pose. When we’re told in this tiny difference. “What shall I eat afterwards?” If you words how to pose correctly, we tend notice that you’re thinking about to create models. Instead of asking Inose: Why do you think mindful- something else, “Begin again.” Just our bodies to try and come up with ness is so popular in Silicon Valley go back to the beginning and con- the correct pose from the inside, we today? centrate on your next coming breath. create an ideal mold on the outside Good! Now take a deep breath, and try to adapt ourselves to it. The Fujita: The word “mindfulness” has try to maintain that state, and con- ideal shape and goal comes first, and been around for some time now. I centrate on the following discussion. we try to come as close to that as we moved to the U.S. in 1987, and can. It’s the kind of head-centered came across the word mindfulness Inose: When you say, “a relaxing approach that we all tend to follow for the first time in the book “Being posture,” what do you mean? in our everyday lives. In zen, we take Peace,” written by the Vietnamese particular caution to avoid these monk Thich Nhat Hanh. Bokura: Your backbone is naturally kinds of artificial approaches. curved. It’s not standing straight up In other words, there is no such Inose: Ms. Bokura, you published against gravity. Find the posture that thing as an ideal posture that applies “Mindfulness for Businesspersons,” but is most relaxing for you. Often your equally to every single person. In- how do you actually see the situation shoulders are hunched forward rath- deed, a good posture for you today today? I hear that Google’s facility is er than pointed sideways during might not even be a good posture for quite luxurious, with cafeterias in your everyday life. The most relaxing you tomorrow. There’s a relaxing which you can eat as much as you posture where you can breathe most pose for every person. like, creative offices, even play- easily is when you lift your shoulders Note that when I say “relaxing” I grounds leisure lands and game cen- and drop them down from behind. don’t mean a lazy posture. I mean a ters. We get a lot of information like Your head is on you neck, but try pose that awakens the consciousness that at the surface level, but I think and find the most relaxing position and prepares us for the conditions that in reality Google must be ex- for your head against gravity as well. that emerge accordingly. We learn tremely harsh. Only 1 in 50 students how to create a new, proper pose on can pass the exams to enter Harvard Inose: We slouch a lot in our daily a day-to-day basis, not learn to make University, but only 1 in 1,000 suc- life, like when we’re using computers a single proper pose for all occasions. ceed in entering Google. Even if you and mobile phones. I’ve heard that In zen we value this distinction. do succeed in getting in, you’re sur- the average head weighs approxi- To settle the soul and trying to rounded by brilliant people and you mately seven kilograms, so that’s like settle the soul are two different have to work long hours everyday balancing a bowling ball on your things, as different as straightening competing ruthlessly with them. Sil- neck. Having our heads placed in the back and actually growing taller. icon Valley is probably one of the such an awkward position, it’s no It’s similar to that. There’s only a most stressful environments to work wonder we get shoulder aches. slight difference, but the landscape in the world today. that the person in question is able to Bokura-Shafe: When we find the see changes completely. I think zen’s Bokura: Exactly right. For example,

3 a company like Google deals in mas- sive amounts of information, so you get requests such as, “I want you to double the speed of information pro- cessing in three months.” A team of about 10 people works furiously on that and somehow achieve it, because you have top engineers gathered from all around the world. But even if you accomplish your project and are still getting your breath back, in a few months time you’re given anoth- er mission: “double the speed again in three months.” You reach out and achieve your goal again, but then you During the Meiji Restoration, Ja- get yet another assignment that re- pan invested a lot of money in inviting Inose: Originally, English itself is quires reaching even further. numerous scholars to come to Japan somewhat dualistic in nature, with Of course we’re all receiving huge from abroad. Among them was (Er- the words “I” and “You” as a prime benefits from technological develop- nest) Fenollosa, who was amazed by example. We Japanese usually speak ment, but the people who are at the what he found upon reaching Japan. without mentioning the “I.” Daiset- forefront of actually creating these He had thought he was coming to a su introduced the West--a place innovations are working under very region in the Far East that was far be- where everyone communicated in severe conditions. hind in terms of civilization, but he dualism--to a world in which the “I” found that wasn’t the case at all. He and the “You” blended together. Fujita: What happens if you can’t realized the splendid quality of Japa- achieve your goal? nese and education, and Fujita: That’s correct. In Buddhism, brought back numerous examples of we separate the “self” and the “other” Bokura: Then someone else comes Buddhist art to the Boston Art Muse- and the “soul” and the “heart.” It’s in and takes your place. um. In this way zen culture was quick- called “bunbetsu” (discretion). In our I think there’s also a self-motiva- ly accepted outside of Japan. everyday live we separate good and tion to create something—some- Then Daisetsu Suzuki attended bad, superiority and inferiority, beauti- thing new—that these workers pos- The Parliament of the World’s Reli- ful and ugly from our own viewpoint. sess that comes before the external gions in Chicago with Soyen Shaku, We even convince ourselves that we’re pressures placed upon them. Yet even his master who was then the chief doing it objectively. In Buddhism, we so, because people really are wearing abbot of Enkakuji Temple in Kamak- call this “komou bunbetsu” (false dis- themselves out in that kind of envi- ura. From there, he remained in the crimination). We think that there’s a ronment, some workers fall ill from U.S. and started proselytizing Bud- distinction being drawn that’s forced stress, or their family life collapses, or dhism in English. When he was 27, upon. There is no such way of thinking they get addicted to drugs or alcohol. he wrote “Outlines of in the West, because in those cultures Yet if you can only relax your soul Buddhism” and in the 1950s he making distinctions is a natural thing through mindfulness, your suffering spread interest in zen philosophy to to do. Daisetsu explained a world that diminishes, and you also see an indi- intellectuals through his books. For transcends komou bunbetsu using epi- rect increase in work performance. I the most part, Daisetsu Suzuki tried sodes from the lives of various zen mas- think that’s why mindfulness has to express the concept of “satori” (the ters. People who had already realized spread among people in the Valley Buddhist term for awakening, com- that the dualistic way of thinking was the way it has. prehension and understanding) in the basis of various problems welcomed English. this philosophy as a new method that Inose: By the way, Mr. Fujita. What Western intellectuals realized in- could possibly be a breakthrough for did Shunryu Suzuki actually do in stantly that the content of Daisetsu’s addressing these issues. the U.S.? books transcended conventional In the 1960s, the U.S. became the Western dualism. Artists, philoso- world’s most powerful country and, Fujita: Before I go into that, I would phers and theorists were the first to be with that, various new problems first like to go back a little further in inspired by his words, and from there, emerged. Young people at the time history. it started to spread to the public. began to question simply accepting

4 the American values that their par- Inose: Exactly what kind of program ents had created before them. They is SIY? were fascinated by Daisetsu’s teach- ings of a state of “satori” (revelation) Fujita: I’m sure that all of you here that transcended komou bunbetsu. today are aware of Google’s search Then, in the early 1960s, a Soto-shu engine. In zen there is the term “ko- zen priest named Shunryu Suzuki— jikyumei,” which means, when we already in his fifties—arrived in the translate it into English, “to search U.S. to take up the position of head inside yourself.” priest at Sokoji Temple, a zen temple for Americans of Japanese descent in Bokura: In other words, it means to San Francisco. Unlike the temple’s search for our inner selves. previous head priests, Shunryu had a desire to spread zen, not just to the Inose: And how does Google’s staff Naoki Inose Japanese-American community but do this on a regular basis? also to all the American people. This apply the method of trying to find coincided with a concentration of Bokura: I’m not sure how often they out what is happening to the self at liberal youth who had an active de- practice it, but Google offices in ev- the present moment. sire to learn to practice zen in San ery country make it a routine to hold Research performed up until now Francisco during the sixties so there a 2-day SIY program, with a sev- clarifies that there is a demonstrable was a fortuitous encounter there. en-week follow up.. People who want link between EQ and improvement The people who practiced zen at the to take part volunteer and get as- in job performance. So we practice time have become the leaders of the signed to the program. Enrollment is mindfulness to heighten EQ, and mindfulness movement today. I done online, and the list fills up im- when EQ is heightened you’re able to think we can call this the “prehisto- mediately. There’s a line of applicants manage the self. As a result, your ry” of mindfulness. waiting for cancellations so they can performance at work, and your lead- get in. I hear that about 10% of ership skills, both improve. Kojikyumei— Google staff have or are now taking the program. Inose: How do you distinguish this search our inner from mental health therapy? selves Inose: I realize that it might be diffi- cult to explain here, but how do you Fujita: Therapy is provided to people Bokura: That’s very true. There are actually make a program out of who are aware that they’re psycholog- many leaders of the mindfulness breath control and “” (seated ically ill or have mental issues. These movement today who were pupils of zen meditation)? people go to therapists who assist zen teacher Shunryu. The method them to manage those issues them- combining mindfulness and neuro- Bokura: Firstly, there’s the approach selves. In contrast, mindfulness pro- science that emerged at Google is of EQ (Emotional Intelligence Quo- grams are meant to heighten your in- known as SIY (Search Inside Your- tient), in which you apply emotional terpersonal skills and human qualities self). Mark Lesser, a Soto-shu priest intelligence in leadership. so that you’re better able to get over who served as CEO of the project, the emotional ups and downs you ex- was a disciple of Shunryu Suzuki. Inose: IQ is known as Intelligence perience on the job. It’s more like ac- Also, Norman Fischer—a priest at Quotient. In which case, EQ is Emo- quiring human interactional skills the San Francisco Zen Center—talk- tional Quotient? You’re saying emo- through practice than it is therapy. ed to graduates about mindfulness in tional ups and downs are obvious as a Baccalaureate address given at quotients? Inose: You mean it’s like exercise? Stanford University. In the U.S., zen and mindfulness are never separated. Bokura: That’s right. The ultimate Fujita: Exactly. In the field it’s even goal is to control one’s emotions and called a “mental workout.” Fujita: Yes, I knew both of these build sympathy in your interperson- priests. In Japan, a Rinzai School al relations, but in order to do that Bokura: I referred to the term “EQ” priest is training right now to master you first need to recognize the self. for emotional intelligence, but if we the SIY program. That’s why that name “Search Inside phrase it differently, we could say, Yourself” becomes so important. We “human qualities,” just as Issho said.

5 ple, when we are face to face with death, what use can any method thought out by humans be to us? Feel another dimension of existence through zazen meditation

Inose: You have written your own book titled “Modern Lectures on Za- zen: The Way to .” What There is a need to improve human Suzuki’s book “Zen and Japanese Cul- exactly does “shikantaza” mean? qualities here in Japan, too, right? ture,” there is a story going back to But zen can seem too hard for begin- the 12th Century. The son of a bur- Fujita: “Shikan” means “simply,” and ners to explore. On the other hand, glar asks his father to teach him how “taza” means “sitting.” In other the mindfulness method feels more to break into a house, so his father words, simply sitting down. If zazen is open to beginners to try. takes him to someone’s house to rob nothing more than “sitting down,” it. The father places his son in a large then you don’t need to worry about Inose: So you fractionized what you chest, closes it and shouts “Thief!” other things. No goals, no returns. couldn’t reach before, and succeeded and runs away. The son—who is Simply sitting. I describe shinkantaza in standardizing it this way, correct? locked in—leaps out as soon as the as “taking a break from human behav- Issho has experienced this, and has owner opens the chest, drops a stone ior.” written about it as well. Yet they say down a well so people will think he that when people apply to study at a has jumped into it, and makes a nar- Inose: A break from human behav- zen temple, they’re left waiting at the row escape. When he reaches home, ior? entrance for a few hours before they his father says to him, “Now you get an answer. Honestly, I don’t know how to do it.” Fujita: Humans walk on two legs. It’s know what that’s got to do with hu- The message here is probably that one of our distinguishing characteris- man quality! (Laughs) you have to learn how to do things tics. We have hands with which we for yourself, but it’s such an absurd use tools, have mouths with which to Fujita: Perhaps they learn per- tale. Yet if s story like this is included talk and minds with which to think. sistence! (Laughs). in a zen book, it most likely means But when we do zazen, we cross our Seriously though, that practice is that, like burglary, zen is not some- legs and put our hands together. We close to just being rote performance thing to be taught. It’s something neither move nor talk. We don’t nowadadays. Yet originally, the you have to master yourself. think about the thoughts that float priest’s did this so the applicant up in our mind , but instead we let could and would reflect on the rea- Fujita: That this tale has been passed them go until they disappear. sons why he or she had come to the down across generations is proof that In other words, when we do za- temple in the first place. It was a way it’s significant in zen to acquire the zen, for a short period we put every for the zen teachers to express that method yourself. We humans have a human characteristic on hold. We’re they were not interested in people tendency to rely on tangible things, still homo sapiens, but we’re not act- who came to study zen just for fun. and to take short cuts whenever we ing like humans, so I call it “a break can. But there are some things that from human behavior.” Our lives as Inose: I would imagine it’s also a you cannot acquire if you depend too humans recommence the moment way to express that the Buddha’s much on others. Using more mod- we stand up again, but zazen enables teachings about satori and the under- ern, more “rational” ways of think- up to reexamine our lives once we’ve standing that the universe and the ing, you may let things slip. In Bud- taken a break from human behavior. self are all one is not something that dhism, one of the most important In the human world, we have our can simply be taught, but requires values is “shorou byoshi” (the four in- ups and downs. We’re always busy study and discipline.. evitable aspects of human life—birth, and we usually don’t get things our In the first few pages of Daisetsu aging, illness, and death). For exam- way. Let’s take a break from all that

6 and create a deliberate pause. There’s Inose: There are zen phrases like “is- purpose. Stories that can make that the zen phrase, “useless use,” but it’s shokuta” (the one and the many” and possible have been examined and this “useless” gap that enables us to “tasokuitsu” (the many and the one). transmitted down across generations. get through an everyday life that has In Daisetsu Suzuki’s book, it says In the Rinzai school of Zen, we call become so demanding. Meanwhile, the great haiku poet Basho Matsuo’s these “” (catechetic questions for the mindfulness method guides us to famous haiku, “Furuike ya, kawazu meditation). manage ourselves as human beings. tobikomu mizu no oto” (Old pond. Koan ask people constantly how If you can improve your human frog jumps: Plop! )*1 is like a zen they can best come to terms with the qualities through mindfulness, then koan riddle. But most people see it as situation that they’re facing at that that is good because you need to im- a portrayal of an actual sight. particular moment. For instance, prove you skills to get along smooth- maybe there are a few people here ly at work and at home. But there are Fujita: In the case of this haiku , I who are sleepy and are in the midst areas that you cannot reach with hu- think that the boundary between the of choosing whether to stay awake or man qualities alone, which is where inner world and the outer world is fall asleep (laughter). zen comes in. So in zen there is a removed. Basho was probably pow- A koan is exactly how you respond method to get along well in human erfully moved when he came up with to every moment in life, in whatever society, and there is the experience of this particular haiku, but that oc- situation you’re in. In the case of touching other dimensions and exis- curred not on the outside, but on koan, you are asked questions— tence like shorou byoshi. Like a dou- the inside—within Basho himself. It which you can’t answer logically with ble-feature movie program, I hope was this stirring within that formed your head—so you can thoroughly we can include both. the haiku. There’s a hidden message feel that you are being questioned that lies beneath the information this way in every moment of your Inose: In zen, they say you’re a part of provided on the surface. life. These are the kinds of methods the universe and that satori is when that were invented in zen. you realize that you’re unified with the Inose: It’s been said that there is vast universe. It’s rather complex, isn’t it? area of the unconscious mind exist- Horizontal ing beneath the conscious mind. The Fujita: It’s complex if you think it is words we use in everyday conversa- mindfulness— (laughter). But actually, you just tions are words we’ve scraped off just vertical zen have to sit down.. a little closer to the surface, correct? There was a monk who jokingly Daisetsu Suzuki, who lived in the Inose: So there are various stories that phrased it as, “to remove the differ- same era as Carl Jung, includes words act as devices for people to compre- ence.” Yet you actually could say put like “collective consciousness” in his hend zen, which seems so difficult to it that way if you think of sitting za- books. Does this mean that if we tackle at first glance. Now, it seems zen as removing the difference be- speak using not only the conscious that “mindfulness” has standardized tween the self and the world. In oth- world but also the unconscious that completely, to the point that er words, it’s the act of putting a stop world, it would be more “zen-like”? anyone can easily understand it. to “reasoning”—something I men- tioned earlier. However, because we Fujita: I think so. zen stories are just Bokura: But you must remember that use words and exist in time, we’re someone else’s story, told just the way the people who practice that standard- not able to completely stop reason- it is. It’s merely information, which ized form are still individuals. There is ing. The act of releasing that, to not the provided when his ap- of course a framework for mindful- move our hands and legs with rea- prentice asked him a question. But ness, but it’s only a 2-day program soning, is what we’re doing in zazen. when you start understanding the with a seven-week follow-up period. story, the deep flavor of it starts to So these people who have experienced Inose: Is that the same as achieving a ooze out like when you’re eating that first opening have got to explore state of “mu” (nothingness)? “surume” (dried cuttlefish), and what it further on their own,, which I think used to be someone else’s story starts is close to practicing zen. Fujita: Mu is a state of having no to become your own story. bond or parting. It’s not the same as Sometimes it can reach the inner Inose: Earlier, Ms. Bokura demon- being empty and having nothing in- deep psyche that forms the self— strated relaxing breathing methods. side. It’s closer to “zen” (all, every- which is usually closed off to us— Could you please show us how you thing). In other words, limitlessness. like the collective unconsciousness. A do it, too, Mr. Issho? zen story is a device designed for that

7 Fujita: Then, first let’s all stretch. relax. In zazen we have our legs When I say that, I see that almost Inose: You’re saying that we should crossed, so place it above your legs. every one of you here takes the same feel and search ourselves for our own We’re sitting on chairs right now, so pose. Are you really sure that that’s best pose? today place it at a point roughly be- the stretch that your body is longing low your stomach. The clavical for? In stretch classes, we’re taught to Fujita: Find the place that you can comes right above the ischial bone, raise our hands in the air, but zen hold forever. Kimiko mentioned it and the ischial bone, clavical and ears approaches gives us time to search earlier as well, but our arms have a form a line. The navel should be for our own ways to stretch. tendency to lean forward. So slowly right below your nose. This is the In fact, we all know how instinc- raise your scapulars, your shoulder balanced position. If the head— tively how to stretch. My cat is an blades, turn them intentionally out- which as Mr. Inose said before expert at stretching. Even an embryo wards, and then let them relax weighs about seven kilograms—is stretches and yawns inside the moth- downward. Let your body and grav- not tucked inside that line, your er’s womb, most likely because it’s ity decide where they fall. neck and back muscles will stiffen as cramped inside and it needs to move This is a funny way of putting it, they support the head. That state will to relax itself. but just practice being “natural.” not be able to last for long. There is However, we’ve been suppressed Right now, your arms are hanging a line you can find for yourself in into thinking that it’s rude to stretch down, right? The weight of you arms which the weight of your head disap- and yawn in public, so we have for- expands the chest. pears altogether. gotten how to freely move about and When I say that, you might then Also, close your mouth lightly, stretch naturally ourselves without deliberately try to expand your chest. and loosen your lower jaw. Your low- thinking about it in our heads. But expanding your chest naturally er jaw should drop in a relaxing So, now that I’ve inspired you, and expanding it deliberately are two manner. But don’t open your mouth let’s try stretching again. very different things. We love reac- wide. Don’t breathe with your You see how, when we really tions. The ego likes that triumphant mouth. Let your upper and lower stretch, our state of mind changes feeling of “Yes! I’m doing it!” But lips lightly touch. dramatically? you’ve gone too far if you find that When we are enduring stress, we Next, let’s feel ourselves sitting you’re satisfying your ego. Try and bite our lips. That creates tension, down on our chairs. The thing that’s aim for “non-reaction.” The ego is which stimulates the brain. That important when you assume a pose is unsatisfied with making no effort, so makes us start to think again, so in- “groundedness”—the sense that you may find yourself feeling that stead try to release excessive tension you’re supported firmly by the you want to sleep or immerse your- and avoid letting too much stimula- ground, the floor and the chair. If self in thoughts, but try and avoid tion reach your brain. you’re nervous, your muscles will be that. This explanation doesn’t cover ev- raising your body unnaturally, so you Now slowly bend your arms from ery detail, but it’s a way of explaining need to release that nervousness. Let the elbow. In zazen we bring our it. the weight shift downwards. You hands together in front of stomach. Now next, close your eyes lightly, don’t try to “do” groundedness. In- Place your left hand over your right and try and feel inside your body. stead you try to stop “doing” it, and hand, place four of your fingers on Feel, but do your best to avoid then you are able to do it as a result top of each other, and place your “monitoring” your body, because if of letting go. thumbs so they lightly touch each you do that, then you and what is Feel the support from below. other. This, too, should not be done being monitored will be separated. At the same time, feel the vertical “deliberately.” If you relax, you Try to see the whole indirectly. The line of uprightness. should naturally find yourself form- goal is to quite seriously assume a Approaching it from both ways is ing this shape. pose of not doing anything at all. the key. We often turn the palms of our Sometimes when you’re told not do Try and ask your own body. In hands outwards in our everyday life, anything, you could become lazy, but what kind of line does your body but that kind of hand is for handling that won’t do, either. drop down onto your ischial bone? Is tools and changing the world. It’s my it leaning forwards, or backwards? If personal interpretation that the Inose: At first glance, being lazy you sense a signal from your body palms of our hands that we turn up- seems pretty relaxing. that it’s leaning too far back, then wards in zazen are a sign that we are relax. There is a point in which you accepting the world as it is. Fujita: Actually, it’s harder to will not have to strain yourself. Now, place this hand where it can breathe when you do that. If one

8 part of the body is relaxing, then the mersed in your thoughts, then your Fujita: Unlike in the past, we are now other parts of the body have to cover posture will have collapsed. So start able to know in real time what goes for it with a more demanding pose. again by straightening your pose. Start on when we meditate, like how the In the zen meditation pose, the again, and yet again, until you are blood flow in our brain increases, or whole body is cooperating in sup- able to maintain the pose for some if our body temperature rises. We’re porting the body efficiently. Muscles time. Names, gender and age don’t living in an era when we can follow on the outside can relax. Imagine exist here. Just a life that’s trying to up with objective neuroscientific data your skeleton as you sit down. Think live. those things that meditation practi- of how you can avoid making an un- tioners used to report based on their due effort. It’s the opposite of what Inose: What are the six sensual or- own personal experience. we often imagine when we hear the gans? word “discipline.” Bokura: There are major research Fujita: Eyes, ears, nose, tongue, body centers examining this at Harvard Inose: So while it looks as if you’re and mind. These are the six sensual University and the University of undergoing difficult training, it’s ac- organs that are written in the Hannya Wisconsin. Of course the brain is tually the opposite. You’re doing it to Shingyo (The Heart of Perfect Wis- complex, so we cannot clarify every- relax. dom ). The “body” is the physi- thing. For example, there’s a small cal sense, while the “mind” is the organ called the amygdala in the Fujita: That’s correct. The great zen soul. In Buddhism it’s these six. A brainstem that rules our emotions. Buddhist monk Dogen said, “Zazen printing machine combines four to The amygdala tends to stop reacting wa anraku no homon nari” (Zazen is five colors to print in a whole range of so aggressively and getting irritated the way to comfort). Buddhism is different colors, correct? If someone when we practice meditation. formed when you’ve transcended as- who is unaware of this sees the print- Also, the insular cortex at the far ceticism. out, they will probably think there are end of the ear is the organ that en- I’m sure that right now all of us all kinds of colored ink in the ma- ables us to realize what is going on here are able to hear, even if we aren’t chine, but that’s not true. According with our bodies. There are research thinking of hearing. We don’t need to to the Buddha, all our various experi- results that show that, through med- make an effort to hear; we just leave it ences are printed with these six car- itation, this organ becomes thicker to our ears to capture sound. I don’t tridges. That you be aware of what’s and may possibly develop improved think we can use our senses to smell going on is the basis of mindfulness. skills for intuition and abilities for and taste all that much at this mo- better sensing our bodies. ment, but leave them open so you can Bokura: Mindfulness is the act of re- And one more thing. We have the smell and taste anytime. In Buddhism, alizing what’s happening at the pres- impression that we are relaxing when we think of these as the sensory or- ent moment using your five sensual we’re watch TV and fiddling with gans. organs plus your mind, and to live our mobile phones. In fact, however, Now we feel the thoughts that each moment with self-awareness. it’s now known that these activities arise and disappear in our minds. activate the brain’s default mode net- Most of the time we fall asleep or fail Inose: Other than the various koan work (DMN) and you’re actually to see what is going on within our- stories themselves, I think that the wearing your brain out when you’re selves when we relax thoroughly, but hidden messages of zen are included doing that. because this is a training session, in art and culture, like the blank space please stay quietly awake and experi- in a Buddhist painting or a “karesan- Fujita: So you’re saying we’re ex- ence deeply what is happening. sui” garden (a traditional dry land- hausting our brains without realizing Then, slowly open your eyelids as if scape garden, often using raked white it? rolling up a bamboo blind. Take in pebbles). Yet are we actually able to the amount of light that matches “see” the results of mindfulness? Bokura: That’s correct. But when we your mental state. Open yourself up meditate with mindfulness, the irri- and try to evenly absorb all the dif- Bokura: There are research results tating, flickering state caused by the ferent information brought to you by that show how the brain is different default mode network eases. When your six sensory organs. Just as a mir- before and after practicing mindful- we’re in the DMN state, we’re often ror reflects whatever passes before it. ness for a few weeks. Neuroscientific thinking about the same thing. Most Don’t twist it, enlarge it, or make it differences have been reported from of the time, we’re thinking “I’m...,” small. Just let it be as it is. before and after mindfulness training. or “I’m going to..,” building circles If you doze off or become im- of our own stories. But when we

9 keep repeating our own stories about Fujita: Based on their own personal longer frightening if you think of it what is happening, we tend to am- experience, people believed in geo- that way. plify the impression they make on us centric theories that the universe re- and ultimately create something very volved around the Earth, but logical- Inose: I guess it would be a moment different from reality. We tend to ly examined, the heliocentric theories of satori if you could see it that way. separate our own image of ourselfves turned out in fact to be true. This is that we create in our heads from the what is known as being “counter in- Fujita: Various waves come and go real self, which is quite adaptable in tuitive,” in which our prejudices de- at sea—big waves, small waves, society. Mindfulness is effective in rived from our experience—experi- choppy waves. I think we can com- ameliorating that effect. ences that often seem to oppose our pare that to ourselves. We think of intuition—are overturned. Having ourselves as the crests of these waves. Fujita: The real world doesn’t spin said that, however, we can’t just sud- Simply put, to practice Buddhism is with you at its center. But when denly change our vision overnight. to reexamine where we come from, you’re in the DMN state you lose the So, in order to help address that con- just like realizing that the sea is made ability to distinguish between the re- tradiction, we in Buddhism try to re- up of waves. zen’s path is from the al world and the imaginary world member that we are not separate crest of that wave to deep down into you create in your head. Therefore, from the world, and that we and the the sea. The new mindfulness meth- you become unable to see the real world are one. ods may also have other goals. To world and become aggressive and de- maintain the shape of the wave, for pressed, which can sometimes lead Inose: Ultimately, we humans all example, or to make it larger or to deeper depression or aberrant be- live with the overarching precondi- more beautiful. havior like stalking. tion that someday we are going to Mindfulness makes us look hori- die. The indiscreet world of satori is zontally, so we can search our identi- Inose: Then these developments in probably close to dying or blending ties in order to get along intelligently neuroscience have confirmed the zen into nature. in the real word. There is that kind philosophy that unites people with of difference when you compare the universe, which Buddha preached Fujita: You may be right. The act of mindfulness to zen. long before the emergence of Christi- dying is simply returning once more Yet I don’t think we should try to anity. to that place where you once get rid of the waves and go back to a thought you were closed off. It’s no sea that’s still and flat. We should be

10 aware that our roots lie in the deep, zen do not contradict one another.. (Reprinted from “Shukan Dokusho- vast ocean, and aim to exist as one Instead, I hope that these two di- jin,” August 4th, 2017, No. 3201) individual—as one wave. Don’t for- mensions of mindfulness can co-exist get that our personal identities only and spread widely among people ev- exist when we’re bound to that sea. erywhere. *1 the translation of the famous Brit- Horizontal mindfulness and vertical ish philosopher Alan Watts.

The panelists Issho Fujita Soto-shu priest, international missionary and head director of the Soto Zen Buddhism Interna- tional Center. Issho Fujita was born in Ehime Prefecture, Japan in 1954. After completing his studies at Nada High School in Kobe, he went on to study educational psychology at Tokyo University. From there he began graduate work in developmental psychology and during that time became seriously involved with zazen. At the age of 28 he withdrew from his doctoral course and entered Antaiji, a Zen training monastery. He became a priest the following year. At 33 he left for America and for the next 17 and a half years provided guidance in zazen at Pioneer Valley in Western Mas- sachusetts. He returned to Japan in 2005, and is currently based at the Chizanso Retreat in Ha- yama, Kanagawa Prefecture, where he conducts research and offers instruction in zazen. He wrote “Modern Lectures on Zazen: The Path to Shikantaza” and is the co-author of “Buddhism 3.0: An Update,” “Update on Buddhism,” “Lessons on Zen,” and “A Discourse With Antaiji Zen Priests.” He has also translated numerous works into Japanese, including Thich Nhat Hanh’s “Zen Keys,” “Opening the Heart of the Cosmos: Insights on the Lotus Sutra” and “Zen Mind, Be- ginner’s Mind 2.”

Kimiko Bokura-Shafe Founder and chairman of the MiLI (Mindful Leadership Institute). After graduating International Christian University (ICU) and acquiring her MBA from Boston University, she worked in brand management at major global companies, and achieved high market shares for the products she represented in such as perfume, soap and skincare. She moved to the U.S. in 2000, started up her own company, and has since moved on to lecturing and coaching on better communication and leadership skills around the country. In 2013, she established the Mindful Leadership Insti- tute (MiLI). She is the first Japanese to be selected as a lecturer for Google’s employee orienta- tion program “Search Inside Yourself (SIY)” at Google’s main campus. She is currently working to use her global connections and information to introduce what she has learned to Japan. She is the co-author of “NLP Innovation,” “Innovations in NLP” and “Walking Until Your 100 Years Old.” Her book, “Silicon Valley-esque Methods to Balance your Heart and Mind” will be coming out soon.

Naoki Inose Author. Born in 1946. In 1986, he received the Souichi Ooya Nonfiction Award for his book “Mika- do no Shozo (Portrait of the Emperor).” In 1996, he received the Bungeishunju Readers’ Award for his book “Nipponkoku no Kenkyu (A Report on Japan).” Since then, he has actively worked to abolish and privatize government-affiliated corporations. In June 2002, Prime Minister Junichi- ro Koizumi appointed him to the Promotion Committee for the Privatization of the Four High- way-Related Public Corporations. He included the story of his battle to achieve this in his books, “Doro no Kenryoku (Authority of the Road)” from Bunshunbunko and “Doro no Ketchaku (Settle- ment of the Road),” also from Bunshunbunko. In October, 2006, Inose was appointed Research Professor at the Tokyo Institute of Technology and from June, 2012, served as Vice Governor of Tokyo. He served as Tokyo Governor from December 2012 to December 2013.

Translation: Ayako Karino

11 Japanese Civilization Institute 2017 9th Symposium

In the United States, President Trump is leading his nation with the slogan “America First,” while in Europe the United Kingdom is in the process of leaving the EU. It seems the world order is collapsing, with the basic framework of the nation-state crumbling in the face of globalization and rising nationalism. Here in Asia, the threat of North Korea’s ICBM development incites growing anxiety, while Prime Minister’s Abe’s strong and committed political base—long regarded as impregnable—is starting to sway. Prime Minister Abe is making an all-out effort to revise Japan’s Constitution before the end of his political career, but is this really possible? With the great upset scored by the new Tokyo Metropolis Residents First party in the recent Tokyo Assembly elections, can the Liberal Democratic Party reinvent itself to allay the peoples’ distrust of its motives? Japan Civilization Institutes ninth symposium welcomes Soichiro Tahara, who served as a panelist for our very first symposium entitled “The characteristics of Japanese civilization 70 years after World War Two,” together with Lully Miura, an energetic scholar of international politics, and Naoki Inose. the director of Japanese Civilization Institute. Japanese Civilization Institute is now entering its third year, and we are grateful for your support.

▶ Panel discussion: Realism and the Nation-state What should Japan believe in, when a new world order in transition?

Lully Miura MC： Scholar of international politics. Lecturer of Naoki Inose Soichiro Tahara Tokyo University’s Policy Alternatives Author, Director of Japanese Journalist Research Institute (PARI) Civilization Institute

Date: 21st August, 2017, 7 p.m.-9 p.m. (doors scheduled to Admission: 2,000 yen (please pay at the door on the day) open at 6:30 p.m.) How to attend: apply through the site below: Venue: Japan University of Economics, Tokyo Shibuya http://www.japancivilization.org/ Campus Hall (the hall seats approximately 100 people) Contact: Japanese Civilization Institute Address:  25-17, Sakuragaoka-cho, Shibuya-ku, Tokyo, 151-0031 03-5456-8082

Traditional Crafts Worldwide：https://shops.japancivilization.org Online Site Japanese：http://japancivil.shop9.makeshop.jp

Messages from Director Japanese Civilization Institute has been introducing and selling traditional crafts of Japan. Although it is said that there is approximately 1,200 types of traditional crafts in Japan, its production is declining. As part of our activities, we hope to discover valuable traditional crafts spread across the nation, enjoy Japanese craftsmanship and its beauty inherited over the centuries, and develop it with you.

Tsumami Kanzashi Folding Screen Folding Screen KYO-YAKI Japanese Bamboo Odoshi - (Crepe) (half size) (full size) Earthenware Basket Tokyotrad Samurai Armor

Contact：Japanese Civilization Institute 24-5 Sakuragaoka-cho, Shibuya-ku, Tokyo 150-0031 Phone : 03-5456-8082 Mail : [email protected]