The purpose of the classical Japanese garden is to provide a place for meditation and veneration. A Shinto shrine is the historically oldest and perhaps archetypical garden. Its form may date back to 500 BCE. It is noted for its rusticity and blending into the local surroundings. It is a place for contemplation and veneration of the native elements and important concepts and significant ancestral figures. These spiritual elements called “Kami” were recognized as important and worthy of respect or veneration. These were not deities for worship but instead were intellectual constructs supporting the Japanese “rules of civility”
This is part 4/5 in a series of postings on my experiences and observations of gardens of Japan. For a complete understanding please visit the other postings. (1) (2) (3)
There are typically 6 elements in the classical Japanese garden. These include a Torii Gate, a bridge, one or more lanterns, rocks, a pond, and trees.
The Torii is a gateway which is placed at the entrance of the shrine. It signifies the transition between the ordinary and the spiritual worlds. Often it is painted carmine red and made of wood. I frequently saw two shapes. Myojin torii are curved upwards at their ends and have a crossbeam that extends past the posts. Shinmei torii have a straight top and a crossbeam that ends at each post. There may be associated symbolic decorative rope or string accents called Shimenawa which along with trees further signify the boundaries of the shrine space.
The bridge symbolizes transition from one state of existence or world to another; from mundane to spiritual, from our sensual mortal reality to perfect immortal paradise. They maybe made of stone or wood and maybe either elaborate constructions or simply a single flat stone. Stepping on a bridge gives us a choice – either we cross it and take time on the bridge, or we turn back. In some gardens, bridges led to a central island called nakajima, which symbolized the Pure Land of Amida Buddha.
Stone lanterns originate in Buddhist traditions where the light suggests the enlightenment of Buddha’s teachings through the darkness of ignorance. From a Shinto perspective stone lanterns or yorishiro are made to attract, guide and house kami in the created sacred space. Each item in the construct has special significance. They are regarded as peaceful and tranquil.
Rocks are ever so carefully selected, placed and arranged into the shinto garden. They are the residences of the kami. They symbolize the mountains or islands or even powerful figures in the Japanese pantheon. They are especially important in the Zen Buddhist garden. In the Zen garden, rocks stand for Mt Horai, the “Blessed Isles of the Immortals”.
Water in the shinto garden represents purity or purification. Without water in the garden the significance of bridges, rocks and islands would be lost. Ponds and especially flowing water are a key element to all but the Zen gardens. Instead of water in the Zen garden, gravel and stones are carefully placed and raked into patterns resembling rippling water.
Trees are included within and around the periphery of the garden. They are called shinboku, and may be draped with shimenawa rope. The shinto shrine trees are specifically designated as sacred because of their age, size, or connection to a particular kami. Large, old, single or groups of trees are attributed with concepts like immortality or endurance, beauty or mythology. They are the connection between the natural world and the divine.
SUMMARY:
The five classical garden types include shinto shrines, buddhist gardens, zen-buddhist gardens, imperial palace grounds, and castle grounds. Images of these can be seen on our previous blog.
Shinto shrines are intended for veneration of kami.
Buddhist monastery: I think of these enclaves as gardens for the mind. They are surrounded garden areas that are mostly devoid of effigies or suggestions of kami. They are intended to provide tranquil respite for peace and tranquility. Buddhism derives from India and became very powerful in Japan. During the Shogunate civil wars the Buddhists fought for independence from the warring parties. During the Edo period Buddhism was considered a threat to the Empire. Its foreign origin and power conflicted with the concept of three principals of Japan; duty to the Emperor, to the Nation of Japan and to the Japanese ancestors. The State no longer supported the monasteries. Attendance dwindled and contributions were insufficient to maintain these mammoth wooden buildings.
Zen/Buddhist gardens: Zen Buddhism arose during the civil wars. The Shoguns combined various portions of the Shinto faith and positions of Buddhism to facilitate their own code of ethics. The esthetic simplicity of the Buddha combined with a strict discipline of the Samurai. This is referred to as the “Shogun way”. Samurai and Daimu modeled their private retreats in the form of shinto shrines.
Imperial palace grounds. The centers of government changed during the more than one thousand years of imperial rule. Several cities were host to the Emperor and these cities hold the remains of the various palaces.
Castle grounds: The castle itself is a military fortification. It was not a residence, instead it was a place for defense. It would be packed with munitions and armaments. These materials were used for offense or as a depot for invasion forces. Surrounding the castle the army would be encamped and the outer rings were the support and suppliers for the troops. The grounds may have extended many square kilometers around the castle. The gardens encircling the castle were for walking, meeting and socializing.
CONCLUSION:
It appears to me that both shinto and buddhism seek enlightenment. They have opposite approaches to achieve this goal. Buddhism puts faith in self inspection, shinto puts faith in kami. Both approaches have value.
REFERENCES:
Japanese Gardens Revealed and Explained, Chard R., Zenibo Marketing, 2013
Japanese Stone Gardens, Mansfield S., Tuttle Publishing, 2009
REFERENCE LINKS:
Stone lanterns , Water in Japanese gardens , Bridges in Japanese gardens
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