About to be Rung (and everything's connected)

Regular readers (all 3 of you - I think it may now be that low!) will recall that I have been preparing to see Wagner's Ring Cycle in Brisbane for about 3 years now - and finally, tomorrow night I get to see what all the fuss is about.

I'm going to the second in three runs of the cycle (so to speak) that Opera Australia is putting on at QPAC.   The first run has just finished [oh, my mistake - it finishes tonight], and the reviews are, for the most part, positive.

I have to say, I have been a bit disappointed in the lack of national media attention given to the production - I think it fair to believe the publicity that is a pretty massive undertaking, and I get the feeling that if it was being held in Sydney or Melbourne, more attention would be being paid.   I mean, I haven't even heard it being discussed on the ABC :(.  I guess bad news in the rest of the world does have a bit of a crowding out effect, though.

Anyway, here is a review of the entire set of operas in The Guardian with lots of pretty pictures.  The reviewer saw the dress rehearsals of all four, hence my earlier mistake.  I hope I have the same reaction:

After Das Rheingold’s gentle 155 minutes, the following three shows are much longer, but each have two welcome (and necessary) intervals. And yet across the show’s 15 hours, my alertness rarely flagged; the scale of the production and its sensory impact keeps it compelling, and the performances and pacing maintain momentum. As the Cycle headed to an apocalyptic conclusion in Götterdämmerung (Twilight of the Gods), I felt exhilarated – not only by Brunnhilde’s courage and wisdom to do what the power-hungry men couldn’t, but by the endorphin hit of reaching the finish line. (I even went back for the first two premieres, which took my cumulative time watching the Ring Cycle to nearly 22 hours across nine days.) 

My only concern is that I am sitting in a cheap, high second balcony seat, but in the side and forward section of said balcony, so closer to the stage.  I did check out the view from that part during the intermission in a stage show I saw there a couple of years ago, and I think it should be OK?   But it was a cheap seat, so I guess there must a reason for that, apart from the height.   Can I see the subtitles?   Would be a problem if I couldn't!

There is something else I want to talk about in this post - but I will have to come back later to explain...

 Update:  The other thing I wanted to add was that, given that I have reading about Buddhism lately, I Googled the topic "Wagner and Buddhism" just out of curiosity.   

It turns out (and in truth, I think I may have noticed this before somewhere on line, but didn't read much about it at the time) that Wagner was indeed interested in the religion, and in fact, started to plan an opera directly influenced by Indian Buddhism.

This essay - well, a lecture given by a Wagnerian scholar in 2013 - explains a lot, and is rather interesting in the more general picture it paints of German interest in Orientalism in the 19th century.  For example:

His interest in the east had been stimulated by his brother-in-law, Hermann Brockhaus who had married Wagner’s sister Ottilie in 1836. Hermann was an orientalist, and in 1848 he was appointed to the chair of ancient languages and literature at Leipzig University, specialising in Persian and Sanskrit. German, French and English philologists had discovered that Sanskrit – the liturgical and scholarly language of Hinduism, Buddhism and Jainism – had much in common with European languages. All belong to the Indo-European linguistic family. Some scholars went further, arguing that there were also cultural connections via a common Indo-European ancestry.

In 1872 the Danish historian and critic Georg Brandes offered his own explanation for this sudden fascination with Indian culture. ‘It was not a surprise’ he wrote, ‘that there came a moment in German history when they – the Germans – started to absorb and to utilize the intellectual achievements and the culture of ancient India. It is because Germany – great, dark and rich in dreams and thoughts – is in reality a modern India. Nowhere else in world history has metaphysics bereft of any empirical research achieved such a high level of development as in ancient India and modern Germany.’

The American scholar, Suzanne Marchand, has written that the Germans were ‘the most important orientalist scholars between about 1830 and 1930, despite having virtually no colonies in the east’. The effect of this, she maintains, was that German orientalism, especially the study of Zoroastrian Persia, India and Mesopotamia, helped to destroy western self-satisfaction, and to provoke a momentous change in the culture of the west: the relinquishing of Judeo/Christian and classical antique models as universal norms.  

If this argument can be sustained, then it must be said that Richard Wagner made a noteworthy contribution to the process. During the last three decades of his life, he demonstrated a serious interest in the two great religions of India and, in a letter to Liszt of 1855 wrote admiringly of ‘the oldest and most sacred religion known to man, Brahman teaching and its final transfiguration in Buddhism, where it achieved its most perfect form’. He held the view that Christianity, although first appearing in the Greco-Roman world, had its distinguishing roots in India. One can find shared moral principles in the teachings of Jesus and the historical Buddha Shakyamuni who lived in the fifth century BC. In the same letter to Liszt, Wagner cited contemporary research suggesting that Buddhist ideas had flowed westwards after the spread of Alexander’s empire to the Indus in 327 BC, and had influenced Christian doctrine. Whether or not Buddhism did, in fact, have any influence on Christianity, all that matters for our purposes is that Wagner believed that it did, and this belief shaped his works, especially Parsifal.

Well, what a coincidence that I had, back in 2020, posted about the distinct possibility that Buddhism had reached Egypt (and other nearby places) well before Christ.     

Seems that all my interests of the last few years are colliding into each other.

Perhaps I've primed myself for a sudden religious conversion - except that my personality seems extremely adverse to sudden enlightenment on anything.  

Turbulent times in old Japan

I'm really enjoying the Charles B Jones book on Pure Land Buddhism, and have just been reading the section in it about the life of famous Japanese monk Honen, who's a key figure in the development of this strain of Buddhism in Japan.

I have looked at other online sources for his story, but none put it as elegantly as Jones.    It's full of drama and intrigue, and this summary paints the picture:

He was born in the fourth month of 1133 in Mimasaka province (modern Okayama prefecture) into a provincial military family. The military clans of Japan were then embroiled in a struggle with the nobility for control of agricultural lands, and in 1141 Hōnen's father, Uruma Tokikuni, was killed in a skirmish over possession of a local manor. The young Hōnen was sent to a nearby Tendai Buddhist temple, the Bodaiji, probably for protection from his family's enemies.

Hōnen seemed a promising candidate for a clerical career and was therefore sent in 1145 to continue his novitiate at the Tendai main temple of Enryakuji on Mount Hiei near Kyoto. His training went well, and in 1147, at the age of fourteen, he was formally ordained into the Tendai priesthood.

In Jones' book, he indicates that young Honen witnessed his father's death (he paints it more as a  unexpected assassination at home), and claims that he (Honen) was always haunted by the way it taught him that death could come at any instant.     Some other sources on line claim that the father gave this message to his son:

On his deathbed Uruma told his eight year-old son not to avenge his death but to become a monk and honor his father’s life with good deeds.

But back to the previous link:

Hōnen was a serious and dedicated monk. His early biographies reveal that in the years following his ordination he read the entire Buddhist canon three times and mastered not only the Tendai doctrines but those of the other contemporary schools as well.

Conditions then, however, were every bit as unsettled on Mount Hiei as elsewhere in Japan and hardly conducive to a life of study and contemplation. The great national struggle between the nobility and the provincial military clans (the same struggle that had claimed the life of Hōnen's father) was rapidly increasing in intensity, and the monastic establishments of the day, including the Tendai order, had become deeply involved in this struggle.

Not only was political intrigue rife on Mount Hiei, but numbers of monks had been organized into small armies that engaged in constant brawls with the monastic armies of other temples and with the troops of the Taira military clan, which had by then occupied Kyoto, the capital.

Yeah, Jones mentions the monk soldiers too.   I mean, I know Japanese history is chock full of back and forth between warring factions, but the fact that there were "monastic armies" I had not known.   A tad Jedi-ish, I guess you could say.  

Anyway, I guess I will skip through the development of his religious beliefs, and note how other established Buddhist temples complained about the behaviour of Honen's followers.   The big controversy latter in his life was this:

...late in 1206 two of his disciples engaged in an indiscretion that had serious repercussions:

During the absence of Go-Toba, the priests Anrakubō and Jūren led the Emperor's Ladies in a Pure Land devotional service that continued throughout the night.

The jealous Emperor was furious and acceded to the demands of the Kōfuku-ji monks.

Early in 1207, Jūren and Anrakubō were executed, the cultivation of Exclusive Nembutsu was prohibited, and Hōnen and several of his disciples were exiled to distant provinces.

OK, well, in case it wasn't already obvious, other sources indicate that you should put air quotes around "Pure Land devotional service that continued throughout the night".   Jones in his book notes that one of the priests was notoriously handsome, and could sing well.   

Jones, and other sources, also explain how the problem with "exclusive Nembutsu" - the belief that calling on the name of Amida Buddha was enough to guarantee a kind of salvation, and the  equivalent of salvation by faith alone in Protestantism - was that some took it as licence to not have to act morally at all.   This theological conundrum seems to have been an active problem earlier in the East than in the West.

Anyway - next up is the intriguing life of Shinran, the other big figure in Japanese Buddhism, and whose statute is often seen around temples.

Scenic China

Once again, I wish the political situation was different in China so that you could visit there economically and without fear of being arrested arbitrarily for looking the wrong way at some piece of infrastructure, or having the wrong link on your browser, or whatever.  

I mean, look at this stunning scenery and tourist set up, in this Youtuber who is well worth watching for all of her China content:

 

The big questions

It's hard to see what Israel thinks can replace the current governance of Gaza, but this article at Aljazeera gives a pretty good background. 

Update:  I had missed that the headline story at the Washington Post today is on the same topic.  Here:  I'll gift link it for you.

Update 2:  an opinion piece from The Observer with which I agree - Howard Jacobson arguing that "genocide" is not the right word:

When is a genocide a genocide? The word is much in vogue, though its precise meaning – the intentional destruction of a people – is hard to justify in the case of Israel’s bombardment of Gaza, which, though without doubt brutal in execution and heartbreaking in effect, falls a long way short of any ambition to exterminate an entire population.

Genocides don’t leaflet the populations they want to destroy with warnings to stay out of harm’s way, and Hamas, which Israel avowedly does want to see the back of, is not the Gazan people. For all the sensationalist pronouncements of academics who specialise in genocide, ethnic cleansing, apartheid, settler-colonialism, etc, the words simply flutter like so many pennants at a medieval joust. Denoting, in the fading light, which side you’re on, no more.

The only party to a declared intention to commit genocide is Hamas. It is a matter of contention whether the chant “From the river to the sea” is also genocidal. But perhaps the circumstances allow for hyperbole. To accuse its enemies of wanton exaggeration is not to exonerate Israel. There has to have been, and there will need to be, a better way of securing peace for the country than the assertion of military might. But brutality isn’t genocide.

Words matter in war, and when a vocal third party to a war operates from the campuses of western universities, where words go off like hand grenades, we must be careful which we choose. Among the casualties of this war are the young, who are susceptible to lurid language and who get their disinformation from the internet and their rhetoric from their professors. We have been here before but with this difference: the vilification of Israel is more scurrilous and orchestrated this time because on 7 October Hamas breached not only a fence but a decorum that in the past has marked us out as civilised. We don’t – we didn’t – turn the traumatic history of a people into a justification for hating them. Post 7 October, we can say things about Jews we haven’t dared say before. At last, we can throw the Holocaust back in their teeth.

 Read the rest.  

 

What the hell?

There has been an increasing trend over the last few months on Twitter X (or at least, in my experience of it) for the "For You" time line to be including a lot of sensationalist video clips which could perhaps be called "clickbait-y" in other contexts, except they aren't selling anything, but presumably just trying to get some sort of engagement numbers.   

These videos in the last few days are, I reckon, suddenly including some high violence content, enticing viewers to watch to see incidents in which people either died or were injured.   You might not always see the injury - for example, you might see an explosion and be told that 20 people died, for example.   But they are pushing it beyond the boundaries that, say, mainstream TV would allow, and this content is not something I am wanting to see anyway, but videos usually start playing automatically and so it feels like violence porn is being forced upon me.

Just now, someone has put up a video of a black guy being literally shot in the side of the head (by accident, by a friend sitting in the car), and its gross and shows a huge amount of bleeding.   (It is made immediately clear by subsequent posts that the guy, somehow, actually survived this, with disability though.)

But in all the comments I have seen so far, no one is saying "wtf, why is a hyperviolent accident allowed on here at all and appearing in my time line??"

If Twitter and Musk really are in a death spiral, the end needs to come sooner rather than later, so we get to a substitute that has a sense of decorum again... 

Update:   It just keeps getting worse.  Today I had to block "CCTV shootings"  and "Crazy clips" and something else, all because they were showing clips of someone shot, or doing something which resulted in death of injury.

It's like a Chan4-trashification of the app is unfolding rapidly.

I see on Reddit that people have been complaining about this for many months - I don't know why it has just hit my account in such a wave.

If you build it, they won't necessarily come...

I saw this story on DW News, of all places, about a huge apartment development in Johor, Malaysia by a Chinese company that has an occupancy problem (in that few people actually live there):

A Reuters story about it can be found here.

Musk unravelling?

While there are quite a few people on Twitter saying it, I don't know that reporting in the main stream media is sufficiently stating what seemed pretty obvious:   Musk looked drug addled and/or otherwise mentally not very well during his lengthy interview.  Look at this bland report in the NYT for example.

I can't for the life of me understand how quasi-libertarians like him can't see the hypocrisy in getting upset when companies don't want to be associated with them.  Free speech, and freedom to spend your money the way you want, except when it comes to you, corporation whose advertising dollar I am relying on.

A pastel coloured day in Ohara, Kyoto

The photos in this post are from a recent day trip to Ohara, a semi-rural village on the edge of Kyoto with a group of impressive temples and gardens. My wife suggested it, as we were looking for parts of Kyoto with more advanced autumn colours, seeing we were there a couple of weeks before "peak autumn", and it seemed that Ohara was a likely place to go.  While it's still technically part of the city,  the bus and train trip takes about 50 minutes or so, and I think this alone may be the reason the place doesn't seem to have a huge number of Western visitors, but it is clearly pretty popular with the Japanese.  

While I like the photos here, I don't think they do the place justice.  Overcast days make the exposure of garden photos particularly tricky,  and although I like the pastel colour look in many of them, it's a pity the intensity of the moist green mossy ground cover isn't quite there.  I could fiddle with colour filters, but don't have the time for that form of cheating :) . 

Really, I think it was my favourite temple visit on this trip because of the grounds and gardens:  they were quite extensive, peaceful and charming; and there was one place where you sit on a terrace and contemplate the gardens in the very Japanese way (with a cup of matcha and sweet.)    

As for the large temple below:  it's called the Shorin-in temple, which has an interesting history in light of my recent reading about Pure Land Buddhism:

Ennin (794-864), posthumously known as Jikaku Daishi, was one of the monks famous for strengthening the practices of Tendai Buddhism in Japan after it was brought over from China, and is credited with bringing over the practice of shōmyō, Tendai Buddhist chanting.  In 1013, Shōrin-in was established by Ennin’s ninth generation disciple, the Tendai monk Jakugen, (secular name Minamoto no Tokinobu), the eighth son of the Heian period Minister of the Left, Minamoto no Masazane.  Alongside Raigō-in, Shōrin-in served as a training hall for shōmyō, a style of Tendai Buddhist chanting. 

In 1186, Shōrin-in was the host of what would later be called The Ōhara Debate.  In those days it was common for monks to meet and discuss the philosophical points of Buddhist law amongst themselves, and in this particular meeting Kenshin, a Tendai monk who lived in seclusion in Ōhara, had called upon Hōnen, (who would later go on to found Pure Land Buddhism), to debate the merits of the nenbutsu practice, which promised salvation to the Pure Land of Amitabha to those who simple called upon the divinity in sincerity.  Hōnen-in invited the monk in charge of reconstructing Tōdai-ji in Nara, Chogen, who arrived with an entourage of disciples curious to hear, and other Tendai scholars and Ōhara priests made it a large gathering that questioned Hōnen on the scriptures and support for the nenbutsu for a whole day before Kenshin, seized with passion, began to lead everyone in chanting the nenbutsu for what legends say was three days and three nights.

 Another website (oddly, a travel guide for vegetarians!) explains a bit more:

The reason why debates were required at the time is that the Pureland sect was a new Buddhist school.

The idea of the Pureland sect is simple. Any kind person who has accumulated a lot of good deeds can be welcomed into Amida Buddha’s Pureland if one can continuously focus on chanting the Buddha’s name (which is quite hard if you think about it).

Compared to other Buddhist sects, the Pureland sect’s way of achieving enlightenment is the simplest. Many commoners, therefore, switched to the Pureland sect.

Obviously, this upset some monks of other sects who had undergone difficult training. They just couldn’t accept the idea that one could be born into the Pureland by simply chanting the Buddha’s name.

Therefore, a large debate of 380 eminent monks vs. Hōnen was held. It is said that Hōnen responded to the 12 tricky topics perfectly, which set the groundwork for the Pureland sect in Japan. Being impressed by Hōnen’s understanding of Buddhism, the 380 eminent monks believe he is the reincarnation of Mahasthamaprapta, the Bodhisattva of wisdom.

Gaining faith in the power of chanting the Buddha’s name, the monks who joined the debate chanted ‘Amida Buddha’ for three days and three nights in the Hondō after the debate.

As is usual in Japan, though, the current temple building is not as old as the history of the place may first indicate - it seems that barely a temple in the country has ever survived more than three or four hundred years without having to be completely rebuilt due to fire or earthquake.  But given that they seem to always rebuild in the same design, temples do routinely look a lot older than they really are.   

This one caught my eye because the outer skin of the roof looks like corrugated iron - not a common feature on temples.  Looking around the web, it seems that there was renovation work done on the roof a few years ago, and my suspicion that this was a recent change was correct.

The rest of the temple, however, which was does look quite aged, was re-built in 1778, and the large gold statue inside (I do like my photo below) is also a reconstruction.  Its history:

The statue of the seated Amida Buddha (Amitābha, the Buddha of Immeasurable Life and Light) dominates Shōrin-in’s main hall.  A rope made of five colored threads woven together hangs down in front of the altar and is connected to Amida Buddha’s hands, allowing those who are praying to hold the rope and be connected to the divinity.  First made in 1013 and said to be created by Kōshō, a famed Buddhist sculptor of the mid-Heian period, this Amida Buddha’s body was recreated after fires in the Edo period, and its benevolent expression has been looking down on visitors for five hundred years.  Due to the story of The Ōhara Debate, this statue is known as the “Amida of Proof”.  

The vegetarian website throws a bit of folklore in:

...during the Ōhara Mondō debate, it is said that the hands of the Amida Buddha statue in the Hondō were glowing, indicating his approval of the truthfulness of Hōnen’s statements.

Unfortunately, those glowing hands were probably lost in one of the fires since then.

Anyway, I would strongly recommend it as a day trip for anyone staying in Kyoto.  This site is a good guide with some nice additional photos. 

Drug assisted religion?

Charles Jones' book on Pure Land Buddhism notes how early Buddhism always had "a trove of utopian imagery ready to hand."  He gives two examples, one of the alleged (but former) grandeur of the town where the original Buddha died:

 

And a second description from generic Buddhist cosmology of a fabled continent:

Okay.  That bit about using rubies to cook on reminded me of Minecraft, actually!   I wouldn't be surprised to find that some Buddhist nerd from Asian has been creating a "Pure Land" world in Minecraft as his life's goal.

But more generally, this has made me curious as to why Buddhism has, even from close to the start, had quite the thing about imagining what a "perfect" or heavenly realm looks like.   I mean, I would guess that it is something more likely to come from a religion originating in a desert, rather than one from a relatively lush part of the world such as India (or the other Eastern Asian countries it migrated to.)   But the Jewish and Christian imagination has not spent that much time on the question, comparatively.

It also made me think that imagining jewelled cities and gold trees and magical landscapes is something we now associate a bit with tripping on LSD or other substances, at least if it's a "good" trip, and this reminded me of the somewhat nutty theory semi-popular for a time in the 1970's - that Jesus was a completely imagined figure from a cult of psychedelic mushroom eaters hanging around the Middle East.   

I googled up topic of what natural drug might be most inclined to give visions of a jewelled heaven, and came up with Dr James Cooke, a neuroscientist into psychedelics research.  

As usual, I'm not the first person to have had this thought:

Mike Crowley, author of Secret Drugs of Buddhism, has argued that in both Hinduism and Buddhism, the blue peacock acted as a symbol for psilocybin mushrooms.  Psilocybin breaks down into psilocin and, when this happens, the chemicals give off a blue appearance.  As a result, mushrooms like psilocybe cubensis turn blue when bruised, and this color may have resonated with the appearance of the peacock.  The soma of the Vedas is also referred to as amrita, and this is the name of the sacrament consumed in Tibetan Buddhism.  In this tradition, amrita is also associated with peacocks.  Furthermore, the name of a Hindu order of monks who worship Shiva, matta-mayuri, translates as “the intoxicated peacocks”.  According to Crowley, this may be explained by the peacock symbolizing a psychedelic mushroom sacrament.

The deliriant datura has traditionally been used in Tibetan Buddhism.  A paste made from the seeds can be applied to the skin, formed into pills, placed in the eyes, or the wood can be burnt and the smoke inhaled in religious ceremonies.  Datura has been found at the site of cave paintings, indicating that it may have a strong legacy of being used in visionary religious ceremonies.  As with the other major religions of the Indian subcontinent, cannabis appears to have also been used.  Tibetan Buddhism formed out of the merger between Buddhism and the indigenous, shamanistic Bon religion of Tibet.  It may be this direct link to a shamanistic religion that accounts for the presence of mind-altering substances in this particular Buddhist tradition.

Western Buddhism has had a deep link with psychedelics, both emerging on the US scene in the 50s and 60s.  Both acted as avenues for self-transcendence and have been linked in Western culture ever since.  An exploration of the relationship between psychedelics and Buddhism can be found in a collection of essays entitled Zig Zag Zen: Buddhism and Psychedelics.

He also has an entry on psychedelics in the Bible, in which he is sensible enough to dismiss the "Jesus was a mushroom" theory, but he lists various other ideas people have suggested for what may have been influencing Biblical figures.   

So, there you go.  Blissed out Buddhist visions of their version of a (kind of) heaven might have something to do with drug assisted reveries?   An interesting theory, at least. 

Update:   A lengthy old article in Tricycle, mostly about the relationship between interest in both psychedelics and Eastern religion in the West in the 20th century:

If the sixties was the high point of the Zen generation, the seventies belonged to the Tibetans. The proximate cause, of course, was the Tibetan Diaspora. But the hallucinogenic aspect of the psychedelic experience itself was certainly a contributing factor. The visual pyrotechnics of psychedelia made a close fit with the colorful flamboyance of the radiant gods and goddesses and fiery deities of Tibetan art. The putative correspondence was further strengthened by seeming similarities between the visionary experience of the most popular Tibetan text of the sixties, the Bardo Thodal or Tibetan Book of the Dead, and the psychedelic experience. These elements of psychedelia had their part to play in the increasing popularity of Tibetan Buddhism. But as most would-be practitioners soon discovered, the first wave of lamas were more interested in students who were willing and able to engage in a series of demanding practices. The point was not to have visions, but to visualize. 

Read along if you wish

I suspect few of my readers are all that interested in my slowly rambling interest in Buddhism, but as this blog now works pretty much as my journal where I can record (more-or-less) searchable notes of anything that interests me, I make this post anyway.

I've started on Charles B Jones' book Pure Land - History, Tradition and Practice, and I did find this pithy explanation of the origins of Mahayana Buddhism very clear and useful: 

I don't know that I have ever such a clear explanation before.  (Mind you, it's also possible that something similar was explained in one of the books on comparative religion I read in my 20's - I've always been interested in this topic...)

The relaxed one

Took this photo in Ohara, Kyoto, before I saw the "no photos" sign:

And saw this statue in the oldest  temple in the city, which is actually little visited by tourists:

I will come back later to explain more...

 

OK, I'm back.

 

As The Met website explains, in relation to this bronze statue - 

 

 which is now in the National Museum of Korea (my bold):

...the bodhisattva is seated with his right leg crossed over his left, and the fingers of his right hand gently touching his cheek. This combination of posture and gesture, a pan-Asian iconography known as the "pensive pose," became popular in Korea in the sixth and seventh centuries, influenced particularly by prototypes in Chinese Buddhist art of the mid-sixth century.

Unlike Buddhas, the ultimate enlightened beings who have transcended mortal concerns, bodhisattvas have chosen to remain accessible to help and guide others in the phenomenal world. Particularly in Korea and Japan, bodhisattvas in the "pensive pose" are usually identified as Maitreya (彌勒), a bodhisattva in the cosmic era who will become the teaching Buddha of the next great period of time. Maitreya was one of the more popular bodhisattvas in East Asia from the fifth to the seventh century.

An almost identical sculpture is preserved in the Kōryūji Temple in Kyoto, Japan. Debate continues regarding the origin of this statue: Was it made in one of the Korean kingdoms, possibly Silla, and gifted to its eastern neighbor? Or made by Korean immigrant artisans living in Japan? It is worth noting that the Kōryūji piece is carved from red pine, a wood commonly found on the Korean peninsula. Moreover, during this period, Korean monks and artists are known to have lived and worked in Japan.

Maitreya's compassion and understanding are elegantly embodied in the beautifully cast National Treasure 83. His quietude and peace is shown in his sublime facial features like the downcast eyes and in the simple contours of his upper body. His continuing engagement with the world is embodied in the subtle movement of his fingers, the charmingly upturned toes of the right foot, and the lively folds of his drapery.

Indeed, a Kyoto website for the Koryu-ji temple in Japan identifies the statue as Maitreya, as follows:

Imperial Prince Shotoku Taishi donated a Buddhist statue of Miroku Bosatsu (Maitreya), who it is said will come down to the earthly plane 5,670,000,000 years after Guatama's (Buddha) death to save those who have not yet attained enlightenment.

I don't know - I find it wryly amusing for a religion to have such a precise prediction that is nevertheless safe from verification for a long, long time.

Actually, for readers with long memories, I have posted before about Maitreya as being the dominant figure in the main temple of the Buddha's Tooth Temple in Singapore.   

I was reading more about the wooden statue in the dark hall of the Koryu-ji temple, perhaps on a pamphlet from the temple, as to work done to try to see if it was made in Korea or Japan.   I will look for it at home.   A Korean website puts the argument that it was a gift from Korea, based on the bronze statue:  

The "Miroku Bosatsu" statue at the Koryu-ji Temple of Kyoto is virtually the twin of this Ban-gasayu-sang, although it was carved from red pine rather than cast from bronze. Experts on oriental art agree that it is almost certainly of Korean origin, probably brought to Japan as a gift by Korean missionaries when they were introducing civilization to those islands in sixth century. It may even be the statue that the ``Nihon Shoki" historical record mentions that a King of Silla sent to the Yamato court. Chances are high that it was carved as a copy of the bronze original, out of pinewood so as to be lighter and more easily transported. 

In any event, it would seem the statues are from around 600CE, making them very old indeed.  In Koryu-Ji, the hall it is kept in has several other statues of various Buddhist figures, but no photography is allowed.  The statue is nearly life size in dimensions, incidentally.

I am a little surprised that the Temple and the statue does not receive many visitors, if my recent holiday is any indication.  

I find the relaxed pose, with the foot on knee (technically called a "half lotus" pose on some sites) a particularly charming way to depict a mystical saviour of the universe, if that's the appropriate way to describe him.   Seems quite a contrast to the rather, shall we say, angst-y (or at least, serious) way Jesus is depicted in art.   I am trying to think of some artwork that shows him looking relaxed, but nothing is coming to mind....

Update:   I suppose it's worth noting that, to throw things into further confusion for the casual Western observer of all things Buddhist, Maitreya went within a few centuries (at least in China) from the svelte and relaxed physical depiction shown in the statues above to this:

 Yeah, I either didn't know, or had forgotten, this:

The bald, chubby, laughing fellow many Westerners think of as Buddha is a character from tenth-century Chinese folklore. In Buddhism, the celestial Buddha named Hotei (Japan) or Pu-Tai (China) is best known as the jolly Laughing Buddha. He symbolizes happiness and abundance, serving as a protector of children, the sick, and the weak. In some stories, he is explained as an emanation of Maitreya, the future Buddha.

In China, he is known as the Loving or Friendly One. He is based on an eccentric Chinese Ch'an (Zen) monk who lived over 1,000 years ago and has become a significant figure in Buddhist and Shinto culture. Due to this monk's benevolent nature, he came to be regarded as an incarnation of the bodhisattva who will be Maitreya (the Future Buddha).

Another site explains in a bit more detail:

The Laughing Buddha, it turns out, was one such avatar, a 10th-century Chinese monk named Budai. According to accounts written centuries later, Budai was a gregarious, pot-bellied monk who wandered from village to village carrying a large sack over his shoulder. (Budai means "cloth sack" in Chinese.) He was beloved by children and the poor, to whom he would give rice and sweets from his sack.

On his deathbed, Budai penned a poem in which he revealed himself as the avatar of Maitreya, a deity also known as the "Future Buddha."

"In our lifetime, this great cosmic era you and I are sharing, there is a 'teaching Buddha' named Siddhartha Gautama or Shakyamuni," explains Leidy. "The world will ultimately destroy itself; I don't know when. But when the world is reborn, Maitreya will come back as the teaching Buddha of that era."

Over time, Budai became a subject of popular devotion in Zen Buddhism, both in China and in Japan, where he goes by the name Hotei. His large belly and sack are believed to represent abundance, and he is included among the Seven Lucky Gods of Japan as a harbinger of abundance and good health. At some point, he also became the patron deity of restaurateurs and bartenders, hence his prized location next to the cash register.

Leidy isn't sure of the exact historical provenance of today's Laughing Buddha statues, but she believes that Bodai imagery in Chinese art and sculpture started popping up in the 15th century.

Still, in either form, I guess you can say that Maitreya is always portrayed as "pretty chill"!

Update2:  This video is interesting - a curator from the British Museum shows off the earliest dateable depiction of Buddha in human form (first century CE), with a mystery figure who might be Maitreya.   Everyone looks pretty Western, giving the artwork look pretty similar to later Christian art depictions. 

Sure, the Voice would have worked in presenting unified advice to government...

I always said that if the Voice succeeded, history showed that we could expect many of its recommendations to immediately be the subject of dispute within the wider indigenous community, leaving governments back to square one as to who they should listen to, given there was no obligation to adhere to Voice recommendations.

There is no better evidence for this pessimistic take than the sudden rush to endorse everything Palestine, so to speak, by the more radical side of aboriginal politics, and the counter-position put up by Marcia Langton:

 

The "scumbag" Tanuki refers to is Langton, who had written in The Australian:

“As an Indigenous Australian, I can have little effect in stopping these horrors but it is necessary to be clear about a few matters. “Blak sovereignty” advocates have entwined two extraordinary propositions – one that is simply untrue and one that is a moral outrage.

First, they claim that “Indigenous Australians feel solidarity with Palestinians”. This is false; it is the view of a tiny few, if put in those words. Most of us are aware of the complexity and that there is very little comparable in our respective situations, other than our humanity. 

Second, they refuse to condemn Hamas. I am aghast and embarrassed. They do not speak for me. I fear and loathe the possibility of further loss of life in this terrible crisis. I fear also that our multicultural society is being torn apart by people deluded about terrorism who have used their protests as a cover for anti-Semitism.

Our Jewish and Palestinian communities deserve respect and compassion. I do not support the violence we have seen in Australia recently as a result of this conflict.

Hamas are terrorists; Palestinian Islamic Jihad are terrorists. The slogan “Not all Palestinians are Hamas” denies the fact that innocent Palestinians are being used as human shields by these terrorists. 

No legitimate Aboriginal leader will permit our movement to be associated with terrorists. I can state confidently, based on my long experience in Aboriginal communities and giving advice to Indigenous corporations, that the majority Aboriginal view is a repulsion of terrorism.”

Adam Briggs, the guy so into aboriginal culture he makes a living by copying American black culture, thinks that we shouldn't be using this against them.  Because, I don't know, it's unfair to point to the poisonous, fractious nature of indigenous politics amongst the indigenous?:

 I agree with these views, by the way:

Oh, and in other "everything's OK in the world of aboriginal academia" tweets:

Blackwell is an academic (well, research fellow) at ANU who has been on The Drum and other ABC shows, apparently, and is Lefty enough to tweet a lot of support for Palestine.  But he obviously can't stand Watego.

The thing you can't click on in that tweet:

Soon, the grounds of Queensland University of Technology (QUT) will be a place where Indigenous wisdom and culture is not only celebrated but given an intellectual space that supports Blak excellence and innovation.

The new faculty of Indigenous Knowledges and Culture, announced this week, will operate as a stand-alone faculty, and will deliver academic programs and conduct research.

Angela Barney-Leitch, QUT’s Deputy Vice-Chancellor of Indigenous Australians, told NITV that the faculty could influence other academic disciplines.

"The idea for us now is to focus on what Indigenous knowledges means to all knowledge ... and what difference it can make to the way people at university look at different issues and problems and perspectives."

"It's going to be like a whole Indigenous learning community.

"And the good thing about it for all Australians is that non-Indigenous students and staff can be part of this, but it will be Indigenous led."

Professor Chelsea Watego, QUT’s Carumba Institute Executive Director, told NITV that the new faculty will be a welcoming space that counters colonial narratives.

"The faculty that we will offer here will provide so many of our Blackfullas with the kind of environment to know who they are [and] where they come from.

"[The faculty] contests the violent knowledges that have been produced about us, that hold systems accountable, that should be doing better."

I have posted about Watego before.   She seems very talented at losing court cases against her previous university, and the police, at least.  But here are her hopes for her new faculty:

"I think the exciting part for non-Indigenous students is when your foreground Indigenous intellectual sovereignty there's a whole different understanding of humanity," she said.

"What I find when we bring non-Indigenous people along into these spaces, is the way in which they reconfigure themselves in their relationship to this place, but also what it means to be human."

By centring Indigenous knowledges, Professor Watego believes other areas of learning can see radical change.

"And there are really exciting transformative possibilities of rethinking what it means to be a nurse, an engineer, or teacher or social worker when you operate on an Indigenous terms of reference."

"You can't even begin to imagine the transformative possibilities and that's the exciting thing for me to be a part of, is to see what our people can do with the tools of these institutions for the betterment of our mob," she said.

It used to be said that any new University in Australia would open a law school because it was relatively cheap and sounded semi-prestigious to have such a discipline in your faculty.

It now seems that any University will seek "social conscience" credit points by giving well paid jobs to female academics fully into the self serving piffle that the academic Left creates for itself.  

I suspect that QUT will find appointing Watego as its head will all end in tears, actually.

Update:   I see Margaret Sheil, the VC and President of QUT, was in the news recently for another reason:

• QUT has doubled down on its plans to remove references to "merit" from its hiring policy
• Vice-chancellor Margaret Sheil says supposedly merit-based recruitments are actually swayed by unconscious bias
• Professor Sheil says the new approach will factor in gender, ethnicity, and departmental balance

Wow.  Seems a sound way to undermine a university's reputation, if you ask me!

What is her background?   A little to my surprise, it's in chemistry and the sciences.

Hmmm. 

I share the sentiment

Unusual criminal case

I saw this on the news last night:

An elderly Queensland man has been charged in relation to an alleged string of assaults on women in parks over a two-month period this year.

The 83-year-old man allegedly approached multiple women in public parks, in separate incidents, before assaulting them.

The alleged attacks occurred in the Acacia Ridge and Springfield areas between September and October this year.

I have heard before that elderly men in nursing homes can be sex pests - it's pretty rare to hear of one who has put it into practice in public parks.  And I don't mean to imply that this guy was a mere "pest" - he's actually charged with one count of rape:

The Springfield Lakes man has been charged with three counts of sexual assault and one count of rape.

Gawd.

Things noticed

Look, if Noah Smith, David Roberts and David Frum quit Twitter/X I will too, but while ever they are posting there I'll keep reading it. I mean, I don't really want to move into Zuckerworld, which still seems to be the main competitor.

Anyway, a few things from  disgraceful Musk's playhouse:

Back and, um, mildly depressed?

Before I get to regular life again, a few other points to remind myself in future:

*  when buying a data SIM in another country, for me, 3 GB per week seems to be plenty.  And that's with quite a  bit of use for Google Maps.

*  don't forget to take the pin like tool for opening the phone's sim card tray.

*  Japan doesn't give you a mobile number with its traveller's SIMs.  Singapore does.  In fact, Singapore is the most ridiculously generous place for tourist SIM deals, it seems - $12 for 15 days with 100GB of data.  

* curry ramen (a particularly Kyoto thing) is pretty "meh".

* Kobe seems particularly into Indian and Tibetan curry.  Not that I ate any, but it definitely has a lot of restaurants of that kind.

* wearing loafers on a day you are visiting a lot of temples makes the whole "shoes off/shoes on" thing a lot easier than wearing sneakers.

* peak Kyoto autumn is the second half of November, but the first half is very nice too.

*  despite an increasingly tough line being taken in Japan about where smokers can do their smoking, you can still find yourself beside someone doing it in an eating place in Japan - especially a cheaper izakaya.

*  basic "business hotels" are cheap but not exactly tourist orientated.  But a hotel that caters for both the business and tourist market can feature neat things, such as microwaves being available in a central room with which you can reheat food bought from one of the incredible department store basement food halls.

 

Random Japanese notes

* I mentioned before the news stories about the unusually large number of bear attacks this year, and yeah, the country was still talking about it during the visit. Well, by that I mean, I saw a lengthy NHK studio discussion about it on TV, in the rather boring style Japanese TV specialises in.  

*  I also never noticed on earlier visits how much they were interested in eating them.  Maybe some sort of revenge logic going on? :).  There was this bowl of noodles for sale in a rural area:

which translates as "bear soba". But then, even in Kyoto there was a ramen shop (popular with locals) near my hotel which I am reliably told used broth made with bear bones.  

* I also got the impression that hunting has generally become more of a thing in the country.  And look at this story:

Bear bounty introduced by Akita governor pays ¥5,000 per bear to hunters

* OK, apart from bear madness, what else is new?  Well, as every story about tourism in Japan says, there are a lot of tourists around, especially in Kyoto, but people seem to forget how much the Japanese love to visit the city too.  And justifiably.  If temples, history, gardens and food are your thing (or just any one of the above) it's fantastic.  I mean, seriously:

* Why are taxi drivers in this country seemingly all over 60?  It's always been like this, I think, but you just never seem to see a driver younger than 50, I reckon.

* Oh it looks like my flight is soon. Later.

Another minor post about Japan

I'm still in Japan for another couple of days, and can't be bothered doing a lengthier post yet, but just wanted to mention that one TV station here seems to show mainly retro shows from the 70s and later.  

That's how I found myself watching an episode of Galaxy Express 999, 

a Japanese anime series from the late 70s.

I have the feeling I had seen a snippet of this before, but I have to say, the imagery from it is very, very "trippy", for want of a better word.

I was interested to read that the guy who wrote it acknowledged the inspiration for a spacefaring train came from a well known kids book by Kenji Miyazawa (who died in 1933).  

I see from Wikipedia that the series plot is rather complicated, and I can tell from the one episode that it's "sci fi melodramatic" in that peculiar way often found in Japanese anime.  

But yeah, the imagery alone is impressive as a feat of imagination.

May be a Westerner cliche to still be impressed by them, but seriously...

...if Japan doesn't have the first permanent toilet on the Moon, there ain't no justice.  Look at this beauty, in a shop window on a street in Kyoto, looking about as futuristic as a toilet possibly can:

Still looking at leaves

And shrines/temples:

And eating (sometimes) like this:

More soon...