The conventional understanding of the historical origins of traditional Chinese Ch’an (Chan) and Japanese Zen Buddhism emphasizes their profound connection with the fundamental principles of Chinese Taoist philosophy. However, this connection extends further than commonly acknowledged. Chan and Zen, as a part of Mahayana Buddhism, can be traced back to their roots within the broader framework of Yoga and Vedanta Darshana.
The codification of the Yoga Sutras by Maharishi Patanjali delineated the theoretical framework for yogic practices (Bryant, 2015), encompassing the progression through eight successive stages (Kanojia, 2022) encompassing ethical observances, physical postures (asana), breath control (Pranayama), and culminating in meditative pursuits commencing with sensory withdrawal (Pratyahara), focal concentration (Dharana), meditativeness (Dhyana), and a state of cognitive equilibrium (Samadhi). The word Dhyana comes from two words – “dhya” and “na,” which in Sanskrit means “no thought” or awareness without thought or the state of meditativeness. The six Darshanas or Shad Darshanas – ways of “seeing” the self predate Buddhism by several centuries; the Yoga Darshana and Vedanta Darshana are at the heart of Buddhist philosophy and practices (Burns, no date). Meditative practices adopted to the East of India are mainly attributed to the Buddha. There have been many Buddhas, though Gautama the Buddha, best known for experiencing the eighth limb of yoga – Samadhi (Keown, 2013), and his teachings carried forward by Buddhist monks across the East and the globe.
The transmission of Dhyana, a fundamental facet of the Indian Yoga Darshana, transpired through the channels of Buddhism to China, where it gained ascendancy under the mantle of the Chan School, subsequently diversifying into various sub-lineages and schools (think Shaolin, where the practitioners master the prana or chi). Chan Buddhism took hold in China around the 6th century and was widely practiced during the Tang and Song dynasties. In the 13th century, a Japanese monk named Dogen, who stayed in China, is credited with bringing Chan, or Zen, to Japan (McRae, 2004; Poceski, 2007; Wu, 2015; Heine, 2017). The amalgamation of Japanese Taoist (Daoist) and Buddhist practices has crystallized into the inseparable philosophy recognized today as the Japanese practice of Zen (Noguchi, 2004; De Mente, 2011).
Wabi-Sabi, rooted in Zen philosophy and spiritual practices, as mentioned earlier, is a Japanese aesthetic and philosophical concept that celebrates the beauty found in imperfection, impermanence, and the natural life cycle encompassing growth and decline (Juniper, 2011; Kumar, 2022). It holds deep reverence for the inherent charm of objects that possess qualities of simplicity, age, weathering, or irregularity, emphasizing the value of authenticity and the unique character that emerges over time. Wabi-Sabi embraces a preference for simplicity, fleetingness, and the intrinsic aesthetic significance found within the flaws and quirks of objects, the natural world, and life itself. This concept is often intertwined with traditions such as tea ceremonies, classical art forms, temple architecture, building design, and the Zen Buddhist philosophy that encourages a contemplative connection with the surrounding environment (Cooper, 2018).
Advaita and Wabi-Sabi
Advaita, a Sanskrit term, translates to “non-duality” or “not two” and refers to a philosophical and spiritual concept prominent in Indian and Hindu thought, particularly within the framework of Advaita Vedanta, which falls under the Vedanta Darshana (Sharma, 2000). This philosophy posits that at the fundamental level of reality, there is an underlying unity or Oneness that transcends the apparent multiplicity and diversity of the world. The concept of Advaita emphasizes that the individual atman (loosely translated as soul) is identical to the ultimate Reality or cosmic Consciousness or Brahman, thereby negating any inherent duality between the individual and the Divine (Indich, 1995). The exposition of Advaita Vedanta is attributed to Indian philosopher Adi Shankaracharya (8th century CE), who asserted that the ultimate Truth is the realization of this non-dual nature (Grimes, 2004). He emphasized the illusory nature or maya of the perceived world. He contended that understanding the unity of Atman and Brahman leads to spiritual liberation or moksha and the cessation of suffering.
The philosophy of Advaita proposes that ignorance or avidya is the root cause of duality and suffering, and actual knowledge or gnana is achieved through rigorous study of scriptures, contemplation, meditation (Chattopadhyaya, 2000; Billington, 2002), and guidance from a qualified spiritual teacher or Guru. The realization of non-duality is believed to lead to self-realization and a profound transformation of one’s perspective on existence. Advaita’s influence extends beyond philosophy into various spiritual practices and schools of thought in India and beyond and has left an indelible mark on various cultures and religious traditions. One such influence is seen in the theory and practice of Zen-based Wabi-Sabi.
The primary Advaita principles can be seen in Wabi-Sabi and its contemporary practice and relevance. The concepts of Wabi-Sabi can be delineated to encompass four primary principles (Cooper, 2018):
1. All things originate and culminate from a fundamental state of nothingness.
2. The concept of transience or impermanence is expressed through Wabi-Sabi art and construction.
3. Wabi-Sabi philosophy encourages introspection and meditation about the inherent nature of impermanence.
4. Wabi-Sabi encourages us to perceive existence holistically, fostering an appreciation for the fleeting qualities that define the essence of life.
The use of objects made from natural elements of the Earth, displaying visible marks, cracks, evident signs of age, and imperfections, served to embody Zen principles like non-duality, direct perception of reality, and the development of a mindset free from ego-related complexities. When contrasted with Western values that emphasize individualism, materialism, and a perceptual framework firmly rooted in a distinct dualistic viewpoint, the profound influence of Zen and Wabi-Sabi on the Japanese mindset becomes evident (Juniper, 2011; Cooper, 2018). These influences are deeply rooted in simplicity, humility, and a profound respect for the immediate present moment.
The Pursuit of Wabi Sabi entails a realization of its foundation within the cosmic perspective of the Zen paradigm towards the universe as well. Within this nihilistic viewpoint, the notion of perfection recedes, yielding to the incessant flux characterizing all things, which inexorably emanate from nothingness only to regress into it (Cooper, 2018). Wabi-Sabi art goes beyond mere presentation; it presents a challenge that invites active engagement. This challenge revolves around perceiving objects with a mindset known as “muga” or “no-mind,” which allows one to grasp their genuine essence (2018). This engagement also involves recognizing the symbolic representations of universal principles like impermanence, imperfection, and the cyclical nature of creation and decline. Meeting this challenge requires a departure from conventional rationality and encourages a clear, unobstructed perception free from artificial interpretations and cognitive filters.
Relevance of Wabi-Sabi in Contemporary Context
Cooper (2018) writes that Wabi-Sabi might be the antidote for the dualistic culture. This suggestion holds especially true for the West, which is not necessarily used to Advaitic philosophy and way of life. The essence of Wabi-Sabi, as it functions within the framework of attitude, subtly permeates Western societies, notwithstanding their prevailing preoccupation with materialism and the relentless pursuit of perfection. Imagine a teenager taking over a hundred selfies and utilizing filters for perceived perfection. In contrast, in Japanese society, people are more accepting of things that show imperfections, signs of use, and have a history. This predilection has stimulated architects, designers, and artists to incorporate elements that bear the patina of age, blur internal and external living spaces, and use nature and ornamental motifs in design. This way of construction and art cultivates unpretentiousness and acceptance of flaws.
Wabi-Sabi is also evident in modern psychology, given the emphasis on accepting the imperfections and impermanence of life. The philosophy is utilized in aiding therapy as it allows one to remember that aging is natural, and as people and materials succumb to the passage of time, growth and decay are inevitable, all of which are beautiful in their way. This concept resonates with yoga’s much overused but still pertinent aspect of living in the present. Wabi-Sabi means a reminder to not live in the memory-based past nor constantly dwell on the imagined future that has yet to happen; the only moment to be concerned with is the now, and the next moment is full of possibilities depending on one’s perspective. This is the basis of meditativeness or mindfulness.
In therapeutic contexts, applying the Zen principle of Wabi-Sabi mitigates self-criticism and promotes the conceptualization of therapy as a transformative process. This philosophical framework facilitates psychological distancing, encouraging individuals to transition from active engagement in their narratives to a more detached observational stance. Such detachment affords a panoramic perspective on life circumstances, enabling individuals to perceive inherent beauty and simplicity. For instance, even mundane irritations like road traffic assume an aesthetic quality when viewed from an aerial vantage point instead of the frustrations experienced while ensnared at ground level. The cultivation of mindfulness and gratitude, integral to Zen Wabi-Sabi, further facilitates psychological disengagement from the transient nature of existence, including one’s own, thereby fostering a deeper appreciation of the present moment.
In conclusion, the journey of Advaita and Yoga from their origins in India, through China, and into Japan has left an enduring mark on East Asia’s cultural and philosophical landscape making their way to the West via globalization and social media. These ancient traditions have not only influenced the region but have also disseminated their wisdom across the globe, touching various aspects of life. In essence, Vedantic Advaita, Yoga, Zen, and Wabi-Sabi converge to lead us toward a holistic perception of reality that transcends superficial appearances. They prompt us to cultivate an awareness that bridges the gaps between the temporal and the eternal, the mundane and the divine. In a world often characterized by fragmentation, these parallel philosophies provide pathways to unity, insight, and a profound acknowledgment of the interconnectedness of all things. The enduring relevance of these Eastern philosophies serves as a reminder that in a world dominated by materialism and the relentless pursuit of perfection, there is profound wisdom in simplicity, imperfection, and the inherent beauty of the present moment. As we navigate the complexities of modern life and a rise in mental health challenges, the core principles of the Darshanas, and of Zen and Wabi-Sabi offer us a timeless guide to discover peace, acceptance, and fulfillment in our everyday experiences.
References and Further Reading:
Billington, R. (2002). Understanding eastern philosophy. Routledge.
Bryant, E. F. (2015). The yoga sutras of Patanjali: A new edition, translation, and commentary. North Point Press.
Burns, G. (no date). YOGA: ORÍGENES DE UN DARŚANA ORTODOXO Yoga clásico en los Vedas y en los principales Upaniṣads1.
De Mente, B. L. (2011). Elements of Japanese design. Tuttle Publishing.
Burns, K. (2019). Eastern philosophy: The greatest thinkers and sages from Ancient to modern times. Arcturus Publishing.
Chattopadhyaya, S. K. (2000). The Philosophy of Sankar’s Advaita Vedanta. Sarup & Sons.
Heine, S. (2017). From Chinese Chan to Japanese Zen: a remarkable century of transmission and transformation. Oxford University Press.
Indich, W. M. (1995). Consciousness in advaita vedanta. Motilal Banarsidass Publ..
Juniper, A. (2011). Wabi sabi: The Japanese art of impermanence. Tuttle Publishing.
Kanojia, A. (2022). The Politics and Promise of Yoga: Contemporary Relevance of an Ancient Practice. Rowman & Littlefield.
Keown, D., & Prebish, C. S. (Eds.). (2013). Encyclopedia of Buddhism. Routledge.
Kumar, S. (2022). Japanese philosophy and knowledge: Insights into Ikigai and Wabi-Sabi. In The Routledge companion to knowledge management (pp. 98-111). Routledge.
McRae, J. R. (2004). Seeing through Zen: encounter, transformation, and genealogy in Chinese Chan Buddhism. Univ of California Press.
Noguchi, H. (2004). The idea of the body in Japanese culture and its dismantlement. International Journal of Sport and Health Science, 2, 8-24.
Poceski, M. (2007). Ordinary mind as the way: The Hongzhou School and the growth of Chan Buddhism. Oxford University Press.
Sharma, C. (2000). A critical survey of Indian philosophy. Motilal Banarsidass Publ..
Wu, J. (2015). Leaving for the Rising Sun: Chinese Zen Master Yinyuan and the Authenticity Crisis in Early Modern East Asia. Oxford University Press.