Thursday, May 13, 2010

Koku Nishimura; Sensei of Kogan Murata

 Kyotaku; special type of bamboo flute made by Nishimura-san.
Koku Nishimura

Notation book; "Fuke Shu Tani-ha Kyotaku"; a school inspired by Koku Nishimura's teacher, Tani Kyochiku, who was also a close friend of Morimasa Horiuchi's teacher, Taizan-ha Sensei Tomimori Kyozan.
honkyoku calligraphy
honkyoku









True Nature has neither birth nor death; the Heart Sutra

Monday, May 3, 2010

Kogan Murata; Ancient Echoes

Sensei Koku Nishimura gave Murata-san the name Kogan, which means to inspect deeply, to comprehend illusion and emptiness.

Having monks out in public reminds us of the importance of our inner life; to pay homage to nature, to the departed, to noble effort.

A wooden donation box reads “Without Existence, Without Extinction.”

“To play is to love. It’s not just ‘playing the flute.’ You have to play with every part of you, with everything in your heart.”
“My teacher told me that I should be able to play the flute in such a way that if I were playing next to a very sick person, or someone dying, they should not be annoyed by my sound in any way. That’s how gentle I should play.”

listening to the sutras


exhaled through a piece of bamboo

the body directly understands

the utter impermanence of everything

the sound is here

disappears

and it’s gone

“I have no interest in improvisation. Old tunes have centuries of refinement. I play those. If I’m in a bad mood, I can play those tunes as a person in a bad mood would. Another day, I play them as a person in a good mood would. There’s plenty to discover in that. It’s impossible to play them perfectly, of course, but to get close to perfect…there’s a whole world in that.”
“There are perhaps forty ‘classic’ tunes. I’ve chosen about seven. I can play them over and over. I can spend the whole day doing that.”

“We’d talk sometimes about Zen, or he’d tell me about his teacher, or about the history of the kyotaku, or sometimes ‘just nothing’ talk. But there was still some teaching there. He might just once slip in some important thing, with me barely noticing. I had to think hard to figure out what the message was behind one of his stories.”



“Nishimura-san taught me very important things. Blowing into the flute isn’t the problem. It’s the essence that he taught me.” “This!” he holds up his fingers in the shape he uses to cover the holes, “…this is just technique, just making sound. He told me, ‘If you think about technique, it won’t be the real thing.’ He told me to just forget about technique. Throw all that away. It’s only playing, and continuing to play that has meaning. That’s it.”

Sunday, April 25, 2010

Sanya for

                 Katsuya Yokoyama
born in Numazu, Shizuoka Prefecture in 1934
                                              died April 21, 2010


In Memoriam
Hosen-ji Temple, 2-33-3 Chuo, Nakano-ku, Tokyo, from 10:30am of Monday, April 26th
All around the world homage will be played through the honkyoku Sanya at 11:00am Tokyo time.
This will be Chicago Central Standard Time 9 PM, April 25 tonight..

Join in the playing of Sanya around the world for this great teacher of shakuhachi.


"The events in our lives grow from the experiences we obtained through our past daily lives--we human beings live through day by day--and the fact that I am talking like this now (1991) is a sort of event, and not knowing what I should say, I sometimes think, "God, I shouldn't have said that".  But someow controlling myself, I manage to continue the discussion.  I used to think it was strange that I didn't have a similar experience in music, in sound, which is my occupation."

""Things turn out the way they will, and if things start to deteriorate, they will deteriorate to the end.  Really good things will survive whatever period may come.  That's what I think.  This is a nihilistic answer, I suppose.  We scarcely have room to present our performances to the public, nor do we have the energy to fight against these adverse circumstances.  I don't know if this has always been the case in the course of history, but now is a time we are exposed to an unprecented flood of sounds.  It will be a good trial to strive to compete under these circumstances with a great variety of music.  And only good things will survive for certain, and even some good things may be lost.  That is the reality.  It is just the same as the way in which good people tend to die earlier.  Good things may be lost at any time; we are living in such an age.  It makes me feel a stronger urge to keep on going, but under these circumstances, things will probably become worse."

preserve the heritage; persevere through sound

Saturday, April 24, 2010

Tengu and All Weather Open Sky Discipline


Tengu, long-nosed protective spirits of the mountains and forests, are sometimes associated with the practice of the shakuhachi, and the ascetic discipline known as shugendō.

Shugenja (修験者), "a person of training and testing", or "a person of shugen", in Japan and throughout the world,  develops spiritual strength and perseverance through challenging and rigorous tests of courage and devotion known as shugyō. Pilgrimages involving mountain treks are embarked upon by shugenja and komuso.

Also, like the tengai-wearing komuso, many modern shugenja maintain the practice of relative anonymity in their daily lives. 

Playing shakuhachi in adverse conditions is encouraged as a form of  shugyō and a way to develop the spirit, the heart, and the mind.

Thursday, April 22, 2010

Earth Sound Shakuhachi


"There is something infinitely healing in the repeated refrains of nature." --Rachel Carson, founder of the contemporary environmental movement (Today is Earth Day)

Sunday, April 18, 2010

Sunday, April 11, 2010

Komuso Painting

by artist and shakuhachi player Chris Bogert

American Shakuhachi Pioneers

Early 1930's New York; Henry Cowell with shakuhachi, and participants in his course "Music of the World's Peoples" at New School for Social Research.  The man in the lower right may be Cowell's shakuhachi Sensei...

One of Cowell's most famous courses at the New School was "Music of the World's Peoples" which, in combination with concerts of non-Western music, became a model for the propagation of world culture. Believing since childhood that all music was equally valid, he had studied Japanese and Bengali instruments and theory in New York, and in 1931, armed with a Guggenheim Fellowship, eagerly devoured the gigantic recorded collection of non-Western music at the University of Berlin.  Cowell became convinced that composers should be able to regard the world's music as a pool of resources from which they could draw anything from any culture that stimulated them. For the rest of his life he passionately informed anyone who would listen about the glories of our planet's musics.

Friday, April 2, 2010

Two Old Myoan Shakuhachi Cousins


#1 restored by Dan Shinku:




#2 restored by Perry Yung:







Original seller Jeff Cairns photos at: photos 1.9

SOUND sample of old bat flute.


Thursday, April 1, 2010

April Fools Day Art


Shakuhachi sculpture featured at Furnitureland South, High Point, North Carolina; the largest furniture showroom in the world. Priced at $2000.

Wednesday, March 31, 2010

Ned Rothenberg; Ryu Nashi No School New Japan

With a performance by Ralph Samuelson:
Sample of Ralph on 1.8 with Accompaniment

Ned Rothenberg:
After a 30 year romance with the shakuhachi, this is my first release exclusively devoted to compositions for the instrument. Why so long? When I say ‘romance’, I mean the word in its full literary compass, love and hate, ardor and betrayal. The root attraction has always been its depths of sound, capable of tonal colorings unsurpassed in the flute world, which can create musical expressions of great weight. The darker side? It is maddeningly difficult; compared to my beloved saxophone, it is a most fickle partner. On good days the breath and the sound are one, on bad ones, one flounders about searching for the illusive center, blowing no Zen, just hot air.
As a musical and cultural outsider, this duality is also a reflection of my relationship with Japan itself. This recording represents my embrace of that outsider status and the perspective it affords. I have had the opportunity to study with 2 of the preeminent masters of the instrument, the late ‘living national treasure’ Yamaguchi Goro and an artist whose power and dynamism has made him a true legend, Yokoyama Katsuya. I believe, because of cultural factors, there are no native Japanese who have been able to do this. This is because the traditional music world there is rigidly divided into schools, each of which demands allegiance. Different schools focus more or less on particular aspects of the instrument. Musical approaches with various relationships to phrasing, vibrato, pitch and tone color, become the guarded property of the various factions. The positive result is a wealth of varied style but the negative is a system of rules, which can sometimes be quite arbitrary.
My writing for shakuhachi seeks to lead from the instrument’s strengths, those special aspects, which are owned by no particular school. At the same time, I have no interest in ‘westernizing’ the instrument. I am a multi-instrumentalist and if I want the fleet angular, capabilities of a flute or a clarinet, I will play those instruments, not an ungainly end-blown bamboo flute with just 5 holes. The result is that listeners who are only a bit familiar with shakuhachi will think that this music sounds very Japanese, quite ‘traditional’. It draws largely on the aesthetic of honkyoku, the zen-based solo music that Yokoyama-sensei’s teacher, Watazumido, described as a kind of breathing meditation, rather that music. But musical it is, and the 2 solo pieces on this cd and Cloud Hands, the shakuhachi duo, arise from this domain. However, all the phrases are of my own invention and do not follow the rules of any particular school. For instance, a central element in honkyoku is the nayashi, a note which is started flat and bent up to pitch. In Yokoyma’s school, this bent interval is always a whole step, followers of Yamaguchi and other Kinko school teachers play a half step. Cloud Hands uses as one of its central themes side-by-side nayashi of a half and whole step. Thus, listeners who are well acquainted with Japanese traditional music will hear that these compositions constantly try to stretch traditional constrictions on the instrument.
Naki Tokoro Nite (Where there is neither).. uses the traditional pairing of shakuhachi and jiuta shamisen, central instruments in the sankyoku tradition of Japanese classical music. Again, the music is in some ways traditional, and I am pleased to have my original shakuhachi teacher, Ralph Samuelson performing, as I have always deeply admired his way with this music. Here I have tried to retain sankyoku’s aesthetic profile while combining it with the more complex contrapuntal and rhythmic designs I utilize in my works for western instruments. Most notably, I frankly have long found the endless 2/4 meter of most Japanese traditional music quite tiresome. Japanese poetry, on the other hand, such as haiku and tanka are based on phrases of odd lengths. This piece utilizes the meter of tanka poetry, 5-7-5-7-7, for much of its rhythmic structure. The opening and closing tanka, beautifully sung by Yoko Hiraoka, expresses the frustrations of the poet, Toki Zenmaro, with the pitfalls of the Japanese language:


It’s hazardous
To live in Japan and say
In the language
of the Japanese people
What’s on my mind

(written 1912 (!))
(Suffice it to say that the composer shares the poets feelings!)


There are other elements, like canonic and contrary motion, in Naki Tokoro Nite and Dan no Tabi (Journey on a Staircase) which are mainstream compositional devices in the west but foreign to traditional Japanese music. So it might be fair to say I am doing some ‘westernizing’ of the compositional approach to shakuhachi but always while trying to maintain its core sonic strengths.

Sunday, March 28, 2010

Ichion Jobutsu







Matsumoto Kyozan Notation Book Calligraphy


________


Ichion Jobutsu: the attainment of enlightenment through perfecting a single tone. The goal is not to experience aesthetic pleasure but to achieve personal and spiritual maturity through the realization of the ultimate tone (tettei-on). For in the single tone of shakuhachi, the whole of nature can be heard whispering its secrets.
The essays of Fuyo Hisamatsu (1790-1845) notes that Fuke shakuhachi is a spiritual exercise of breathing through which a state of freedom from the rational mind is achieved. If the shakuhachi is used as an instrument of spiritual exercise, then aesthetic values are reversed: a fine tone is not the goal of shakuhachi practice. Mere musical pleasantry or technical brillliance in the absence of a concomitant spiritual cultivation is devalued as empty mechanical wizardry. The quest to produce an ultimate tone or the true sound of the bamboo assumes a function similar to that of Zen sitting. When playing the Fuke shakuhachi, the practitioner is to experience a meditative process through the sound, similar to the aims of otodamaho*, by concentrating purely on the sound through spiritual breathing so as to reunify the state of body and mind, subject and object.
Ichion jobutsu is characteristic of Buddhist feeling. The sensitivity is made possible by the Buddhist belief that the sound of instruments is to embody the sound of spiritual enlightment itself. The idea of ichion jobutsu is also rooted in Japanese sensibility. Japanese people listen attentively to the tone of a big bronze gong suspended in a temple. They first enjoy the unique timbre of a single sound and then enjoy the ma, the 'space' created after it. When engaged in this moment, they unconsciously practice the aesthetics of a single sound.
*Otodamaho in Shinto is a method of purifying the body and mind through the esoteric power of sound. Japanese animism since ancient times believes that spiritual power resides in all sounds including natural sounds and spoken words. Otodamaho suggests that spiritual practitioners become engaged in a meditative process through the appreciation and embodiment of natural sounds, situating themselves in nature to become part of the universe.
For nothing is more magical than the spirit of sound. All things in this universe are caused by the spirit of sound. Simply listen to a "sound." Simply listen to a certain sound quietly and calm down. That's all... You do not have to listen to music. Listen to a certain unchangeable sound: the sound of a waterfall, the murmur of a brook, the sound of rain, the sound of waves, anything you like.


Saturday, March 27, 2010

Katsuya Yokoyama

Prolific student of Watazumi.







Watazumi; founder of Ichoken Fukko-ha also known as Myoan Masho-ha.

Watazumi Doso, rather than merely searching for a form of expression, strived to be in tune with nature. This intentional inconvenience is a necessary condition to experience nature because that is how nature is. Noise is not an object of elimination but the world itself. Watazumi considered a work of expression to be a manifestation of one's deep impression of nature, a revelation of unity between the artificial and the natural. -- KM PhD from Queensland

Nevertheless, watch out with that teacup, Eugene.