The gardens and architecture of the Heian period lasted from the late 8th century to the late 12th century. They reflect the process of Japanese reinterpretation and finally assimilation of Chinese culture.
A significant feature of Japanese gardens is their ability to arouse poetic emotions in the viewer and this was especially true of the Heian period.
Rocks, flowers trees are not just inanimate objects but possess their own being and sensitivity. To be sensitive to their sensitivity is a prerequisite of Heian art.
Japan Philosophical Landscapes "Journeys Around a Spatially Arranged Landscape
Journeys around a spatially organised landscape was the principle behind the pilgrimage circuit. EG in Kyoto ,the pilgrimages are not arranged to a hierarchical route leading to an ultimate goal but on a non hierarchical organisation around a system of magical numbers. Pilgrims were guided not to a specific destination but past a certain number of temples on a route all of which were of equal importance. This is an abstract system which works like a framework which is transferable so that it organise other situations in the same way. (Like a blueprint) Pilgrimages which had stretched over hundreds of miles could be condensed to fit in your own back garden These type of gardens were a final attempt to re introduce an explicit religious element into the secularised traditions of garden architecture in Japan.
Sandscapes of Ginkaku ji
This section of the film focuses on the Silver Pavilion of Ginkaku ji. It suits my purposes over the more popular Golden Pavilion in Kyoto as it describes more directly the phenomenon of Philosophical landscapes. Most people are concerned with the Golden pavilion because of its obvious beauty, a striking golden temple set in the middle of a pond, its still golden reflection a mirrored upturned version of itself creating an uncanny sensation of a floating vision in mid air.
However in some ways the Silver Pavilion, Ginkaku ji, is no less beautiful despite its subdued presence if compared to the Golden Pavilion. The addition of moss covered grounds and what I would call “sandscapes” – abstract images made with sand and grit give it a unique quality as a Zen temple. They do not represent the landscape or depict a particular landscape but communicate an essence or idea. The cone of sand in the garden resembles Mount Fuji however this is but a surface interpretation. A mountain is seemingly a solid thing ostensibly made of hard rock. However mountains can fall or increase in size with volcanic eruptions. A miniature mountain of sand conveys this state of flux or indeterminateness of things and life which Zen Buddhism teaches. The volume of sand shaped into a cone is held in a state of static but fluid tension which can change with a gust of wind or a heavy downpour of rain and then reconstituted anew. Similarly sand as waves convey the inter penetrability of things. This constant blurring of borders between materials shows the solid but non materiality of an idea given expression in three dimensional space. The essence of Zen Buddhism.
Japanese Days – Arrival in Tokyo
The apartment itself is very well situated. You walk out the door and straight into the metro. Its literally fifteen seconds from our own front door. In some ways that is quite normal for Tokyo. Wherever you are in Tokyo you can look up and there will be a metro somewhere close by. Its the beginning of autumn here and the leaves are turning golden red and brown. This is a beautiful time to be in Japan especially from a film makers point of view.
Still feeling jet lagged but we already managed to get to the Sogetsu Ikebana exhibition at the Takishimaya Dept store on Nihonbashi not far from where our apartment is located. Japan has a long tradition of putting on art exhibitions in department stores or commercial organisations. Its an incredible exhibition, jsut the scale of it is extraordinary as well as a very high level of art. Today we went to the exhibition again after lunch on Ginza and met up with Natasha’s friend, Fujimoto san and some of her students who were exhibiting there. Natasha took photographs of many of the compositions. I was especially struck by the composition of Akane Teshigahara which had a central place in the exhibition it measured several square metres and was constructed with large branches and set inside where golden orange flowers – Hibiscus I think. The whole effect vibrated and pulsated with energy and life. The branches had been painted with what seemed like two types of ochre paint (dark brown and Red) mixed with dust or powder so that the surfaces were matte and gave off an effect of volume. The effect was vaguely like surrealistic paintings, although this was a sculpture.
Japanese days – Following in the footsteps of Basho ?
Basho says of a great teacher from the south. Do not follow the ancients but search for that which they searched for. It is true for Poetry. In other words in order to make poetry like the ancients there is no need to to copy them or imitate them but follow the same path as them, see what they saw, enrich oneself with there creative worries but write your own way, find a fresh way of expressing something which may have been expressed thousands of times over by other poets. Basho struggles to do this himself. Whereas many Japanese poets wrote of nature and had almost exhausted its capacity for expression, for Basho nature takes second place often allegorically showing people and life. Many poems by Basho are honed from legends and folk tales, his understanding of beauty had deep roots in folklore. For Basho there was an indissoluble link between nature and people and on the shoulders of the people of his time he always felt a breath stretching far back into the centuries. In this breath he found the durable source of art. In the epoch of Basho many people both in the towns and country endured severe hardships which Basho witnessed at first hand in his travels and which he included in his poetry.

