Wabi Sabi - A Culture of Simplicity

A CULTURE OF SIMPLICITY Leonard Koren

Zen simplicity, wabi tea bowl. Photograph: Sakamoto Photo Research/Corbis

The sixteenth-century Japanese tea master and Zen monk, Sen no Rikyu, refined the culture of wabi-sabi.

• Wabi-sabi is a beauty of things imperfect, impermanent and incomplete.
  
  
• It is a beauty of things modest and humble.
  
  
• It is a beauty of things unconventional.
  
  
• Wabi-sabi is a nature-based aesthetic paradigm that restores a measure of sanity and proportion to the art of living.
  
  
• Wabi-sabi — deep, multi-dimensional, elusive — is the perfect antidote to the pervasively slick, saccharine, corporate style of beauty.
  
  
• Get rid of all that is unnecessary. Wabi-sabi means treading lightly on the planet and knowing how to appreciate whatever is encountered, no matter how trifling, whenever it is encountered. "Material poverty, spiritual richness" are wabi-sabi bywords. In other words, wabi-sabi tells us to stop our preoccupation with success — wealth, status, power and luxury — and enjoy the unencumbered life.
  
  
• Obviously, leading the simple wabi-sabi life requires some effort and will and also some tough decisions. Wabi-sabi acknowledges that just as it is important to know when to make choices, it is also important to know when not to make choices: to let things be. Even at the most austere level of material existence, we still live in a world of things. Wabi-sabi is exactly about the delicate balance between the pleasure we get from things and the pleasure we get from freedom from things.
  
  
• Mud, paper and bamboo have more intrinsic wabi-sabi qualities than do gold, silver and diamonds.
  

Sen no Rikyu is permitted to learn The Way of Tea

Sen no Rikyu desired to learn The Way of Tea. He visited the Tea Master, Takeno Joo. Joo ordered Rikyu to tend the garden. Eagerly Rikyu set to work. He raked the garden until the ground was in perfect order. When he had finished he surveyed his work. He then shook the cherry tree, causing a few flowers to fall at random onto the ground. The Tea Master Joo admitted Rikyu to his school. Rikyu in due course became a great Tea Master. It was he who introduced the concept of wabi-sabi, or elegant simplicity.

• "Greatness" exists in the inconspicuous and overlooked details. Wabi-sabi represents the exact opposite of the Western ideal of great beauty as something monumental, spectacular and enduring. Wabi-sabi is about the minor and the hidden, the tentative and the ephemeral: things so subtle and evanescent they are invisible to vulgar eyes.
  
  
• Like homoeopathic medicine, the essence of wabi-sabi is apportioned in small doses. As the dose decreases, the effect becomes more potent, more profound. The closer things get to nonexistence, the more exquisite and evocative they become. Consequently, to experience wabi-sabi means you have to slow down, be patient and look very closely.
  
  
• Things wabi-sabi are unpretentious, unstudied and inevitable looking. They do not blare out "I am important" or demand to be the centre of attention. They are understated and unassuming, yet not without presence or quiet authority. Things wabi-sabi easily coexist with the rest of their environment.
  
  
• Things wabi-sabi are appreciated only during direct contact and use; they are never locked away in a museum. Things wabi-sabi have no need for the reassurance of status or the validation of market culture. They have no need for documentation of provenance.
  
  
• Things wabi-sabi can appear coarse and unrefined. They are usually made from materials not far removed from their original condition within, or upon, the Earth and are rich in raw texture and rough tactile sensation. Their craftsmanship may be impossible to discern.
  
  
• Simplicity is at the core of things wabi-sabi. The essence of wabi-sabi, as expressed in tea, is simplicity itself: fetch water, gather firewood, boil the water, prepare tea, and serve it to others.
  
  
• The simplicity of wabi-sabi is best described as the state of grace arrived at by a sober, modest, heartfelt intelligence. The main strategy of this intelligence is economy of means. Pare down to the essence, but don’t remove the poetry. Keep things clean and unencumbered, but don’t sterilize. (Things wabi-sabi are emotionally warm, never cold.) Usually this implies a limited palette of materials. It also means keeping conspicuous features to a minimum. But it doesn’t mean removing the invisible connective tissue that somehow binds the elements into a meaningful whole. It also doesn’t mean in any way diminishing something’s "interestingness", the quality that compels us to look at that something over, and over, and over again.

A comparison between modernism and wabi-sabi.
Modernism	Wabi-Sabi
A logical, rational world-view Absolute Looks for universal, prototypical solutions Mass-produced/ modula Expresses faith in progres Future-oriented Believes in the control of nature Romanticizes technology People adapting to machines Geometric organization of form (sharp, precise, and edges) The box as metaphor (rectilinear, precise, contained) Artificial materials Ostensibly slick Needs to be well-maintained Is intolerant of ambiguity and contradiction Everlasting	An intuitive world-view Relative Looks for personal, idiosyncratic solutions One-of-a-kind/variable There is no progress Present-oriented Believes in the fundamental uncontrollability of nature Romanticizes nature People adapting to nature Organic organization of form (soft, vague shapes and edges) The bowl as metaphor (free shape, open at top) Natural materials Ostensibly crude Accommodates to degradation and attrition Is comfortable with ambiguity and contradiction To every thing there is a season

Edited extracts from Wabi-Sabi: for Artists, Designers, Poets and Philosophers by Leonard Koren, $14.95. To obtain a copy of the book write to: Stone Bridge Press, PO Box 8208, Berkeley, CA 94707, USA. ISBN 1-880656-12-4.

Fuente: http://www.resurgence.org/resurgence/issues/koren203.htm