Leaf 351 – Essays on Haiku
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| Shizu Okino - Tied Rocks |
Whenever I want to find a calm
point of focus in my mind I try to visualise a round, palm-sized pebble on the
bed of a clear stream or brook. It’s a very specific, eidetic scene. One which
is based on any number of different, but similar streams which I’ve seen
flowing down countless rugged, rocky valleys along the Cornish coast. This
naturalistic image of water and stone appeals to me and lends itself to my
sense of inner calm because it simultaneously represents stasis and motion. It
is both calm and refreshing. Permeable and impermeable. The pebble is solid,
rounded and unmoved. The water is fresh and clear, and it passes all around the
smooth rock, roiling and flowing fast – almost invisible, except for the sharp motes
of sunlight which glint and flash golden from the surface down to the rocky, gravelly,
sandy riverbed. I have tried to capture this mental image in the following
haiku:
Pebbles shimmying
beneath
sun-dappled water.
However, I’m not sure it
successfully captures the essence which I was aiming to grasp. Sometimes the
sentiments (in the married-forms of thoughts and feelings) don’t seem to merge
or coalesce quite as easily as we intend. It can be hugely frustrating. There
is that sense of certainty; a clarity of perception which somehow resists us
and refuses to let itself be translated from pure feeling into words. This is
why, as poets, we continue to wrestle with thoughts and themes, with images and
words, revisiting verses we have written – revising and reshaping them – over
and over again. It’s not so much an obsession, but rather an inexhaustible
striving towards perfection. All art is a process of polishing. But in this
particular instance, having already tried to capture this impression in my
poem, I was taken aback to find the following, almost identical haiku written
by one of my favourite Japanese writers over a century before me:
The stones at the bottom
Seem to be moving;
Clear water.*
I think all haiku poets share in
this experience of finding another poet who has had a similar experience or
moment of inspiration which they have attempted to encapsulate, just as we have
(see also, Leaf 33). It certainly is a deeply curious thing, to peer deep into
this mirror. It is a moment of connection. But, in this particular instance, stumbling
across Sōseki’s
haiku – its discovery was immediately qualified by a passage of interpretation
which I found along with it. In this passage, R.H. Blyth comments on Sōseki’s
poem, saying: “This poem is a failure, for the poet has allowed his
intellect to interfere with his imagination. Movement, simple movement, is
perhaps the greatest mystery of the universe. This is the meaning of our deep
interest in earthquakes, the stormy sea, horse-races, the clouds, streams,
rivers, tobacco smoking. In the above verse, the stones of the bottom of the
brook are moving. The water is so clear that the movement can be exactly and
vividly seen. The intellect qualifies this with ‘seems to be moving’ but the
imagination takes no notice of this. It loves movement for its own sake;
whether the movement is in the mind or outside it, does not matter.”*
I have to confess I am completely
baffled by this interpretation. It seems curious to me that Blyth, if I am reading
him correctly, has completely missed the zen-like contradiction which is placed
at the heart of Sōseki’s poem. It seems to me as though Blyth is muddling
the ‘seems’ and ‘are’ in relation to the movement of the stones. I read
Soseki’s poem and it strikes me that he is attempting to convey the same notion
as I am in my poem. This notion is quite a simple point: the stones are not
moving, but it looks like they are. The play of the clear water
moving around them and the way the water refracts the light causes this
illusion, and this is perhaps a very zen-like perception; i.e. – even when
things are still and unchanging, they change and are changing.
One only has to think of Heraclitus’s statement that it is impossible to step
into the same river twice, or Keats’s notion of ‘negative capability.’
Contradictions abound in life, but the ability to accept those contradictions
is what is most essential to maintaining our equanimity, our balance. It seems
remarkable to me that Blyth missed this, if I have read him correctly.
Especially given how acutely perceptive he usually is in other instances to the
zen-like nature of haiku, and also how easily he relates it to similar
sentiments as expressed by Western poets, such as Keats and Wordsworth.
Having made this observation
though, I think Blyth might well be right all the same. I was not sure my poem
worked as well as I had originally intended it, even before I had discovered Sōseki’s
poem. I’m still not convinced mine works any better because of this coincidence.
Perhaps both Sōseki and I each missed our mark?** – Maybe I will one day
manage to rephrase and reframe this poem into something better; or perhaps it
may simply have to remain as it is. Unmoved and unmoving amid the flow which
continues to pass all around it, glinting and ungraspable to the last. Not
quite a success, but not entirely a failed effort either. After all, haiku are simply
words which come together albeit only briefly fixing a thought, a feeling, or a
view – extending a moment which we hope others might share.
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| Shizu Okino - Cho Knot (Butterfly) |
*R.H. Blyth, Haiku, Volume
Three: Summer-Autumn (Tokyo: The Hokuseido Press, 1982 [1952]), p. 713.
**It’s interesting to note how few
of Natsume Sōseki’s
haiku Blyth includes in his canonical four volume work on haiku. One gets the
feeling that Blyth perhaps didn’t rate the celebrated novelist’s efforts
in the art of haiku very highly.
This poem was originally written and posted on Bluesky in response to a #dailyhaikuprompt - dapple.

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