Review of Related Theories
Our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature. Our conceptual
system thus plays a central role in defining our everyday realities. Lakoff, 2003: 4
Lakoff wrote that, the human experiences with physical objects senses especially our own bodies provide the basis for wide variety of ontological
metaphors, that is, viewing events, activities, emotions, ideas., as entities and subtances 2003: 25.
3. The theory of the Zen philosophy Zen spread among Buddhist scholar, monk and warrior class or the
samurai in Japan. The tradition of Zen is to practice the mind to be as calm and peaceful as possible and to free ones mind into the stage of enlightenment.
Therefore, in his daily practice a zen monk should be one who understands concepts of Buddhism and its philosophy until its deepest roots for his
advancement. In Zen, someone who learns the concepts of Buddhism and who learns sutra completely is not complete yet before he experiences enlightenment,
therefore to reach the accomplishment of Zen someone has to leave the concepts behind, throw them away, leave all the concepts even put them in a damnation.
This act means that even sutra and concepts in Buddhism are attachment that block someone to go to the experience of enlightenment. This act of putting aside
the concepts is considered as part of the concept of Zen, the concept of non- attachment or egolessness.
The Zen monk who is leaving the concepts that just cited may be an extreme act, but the spirit is there. Zen insists on handling the thing itself and not
an empty abstraction. It is for this reason that Zen neglects reading or reciting the sutras or engaging in discourse on abstract subjects Suzuki, 1988: 5.
There are three ideas of the Zen philosophy: a.
Non attachment This concept of non-attachment is a concept to help to go further into
practice which is practiced by meditation, or for Buddhist it is concept that is to be put into a practice, into life. In Zen, attachment is a barrier to enter satori or
Buddhist enlightenment because every attachment is resulting ego, and egoistic mental attitude makes the Self cannot be realized fully to attain and reach
enlighment. Therefore, somebody who wants to put himself in meditation should understand this philosophy Suzuki, 1988:5.
b.The Enlightenment Satori is an enlightenment, and it is verbally transmitted, after somebody
understands Buddha’s teaching and puts himself into meditation in appropriate period he will enter the conversation with his Master and the Master will help him
to enter the satori. This philosophy, however, is not concerned to elucidate all these verbal complexity but to reach the mind itself. Satori finds a meaning
hitherto hidden in our daily concrete particular experiences, such as eating, drinking, writing, or business of all kinds Suzuki, 1988:16.
The Satori experience, therefore, cannot be attained by the ordinary means of teaching or learning. It has its own technique in pointing to the presence of a
mystery that is beyond intellectual analysis. Life is indeed full of mysteries, and wherever there is a mysterious feeling, there is Zen in one sense or another. This
is known among the artists as shin-in shen-yun or ki-in chi-yun, that are the spiritual rhythm, the taking hold of which constitues satori.
Satori thus refuses to be subsumed under any logical category, and Zen provides people with specific method. D.T Suzuki explained
Zen provides us with a specific method for its realization. Conceptual knowledge has its technique, that is, its progressive
method,whereby one is initiated into it step by step. But this does not allow us to come in touch with the mystery of being, the
significance of life, the beauty of things around us. Suzuki,1988:220.
Without an insight into these values it is impossible for one to be master or artist of anything. Every art has its mystery. Zen becomes most intimately related to all
branches of art, including Haiku. The true artist is attained satori by appreciating the spiritual rhythm of things mio Suzuki, 1988:221.
c. The Impermanent
Zen is thought of the impermanent of word. It has been explained by D.T. Suzuki, with the teaching of relativeness of situation, even freedoms are
impermanent, all things compared are relatives, and the absolute Zen idea is that a man should realize it and free in his inner life 1988:220.
The major philosophy of Zen are the three ideas including, Non attachment, Satori, and, impermanentliness. Things are conceptual and not
intuitively to bring someone to satori. The idea that the ultimate truth of life and of things generally is to be
intuitively and not conceptually grasped, and that this intuitive prehension is the foundation of Zen philosophy Suzuki, 1988:220.
4. Theory of Haiku The eminent scholar Haruo Shirane uses acombined approach in his Early
Modern Japanese Literature book published by Columbia University Press New York. He has sections on “Composing Haiku” and “The Poetics of Haiku” and yet
speak of Basho’s poems as hokku Bahmil, 2004: 5. Hokku are by definition poems about the current season written in a
complete statement as the first starting stanza of Haikai no renga, or the complete form of Japanese classic poem. Hokku are stanzaz in alternating syllabic rhythms
of 5-7-5. Haikai poets like Basho began to write hokku as semi independent verses and could be appreciated by themselves Bahmil, 2004: 5.
What Basho has started is hokku, but Landis Bahmil used the Haiku as a term for refering to poetic form more generally. The twentieth century Western
scholars and translators used the term Haiku for pre modern Hokku and modern haiku as he mentioned in his book. Besides Basho there is a famous Haiku poet
named Chi-yo, She was also known as Chiyo-ni or Chiyo-jo.The suffix -ni refers to her becoming a Buddhist nun later in her life. The -JO suffix is often attached
to the names of Tokugawa era women poets. She lived in 18th Japan 1703-75 Her birthplace was Matto now called Hakuzan City a small town near Hakusan
one of the three major sacred mountains the others being Fuji and Tateyama. Matto is close in the better known city of Kanazawa in an area then called Kaga
province. While most of her life was spent there she made occasional visits to nearby other towns and cities like Kyoto and Kanazawa to practise and study.
However, I use the term haiku and the haiku tradition to refer to the poetic form more generally when I am referring to the long tradition that includes
premodern hokku and modern haiku. And since haiku is the more familiar term, I have used it...Bahmil, 2004:5. In addi
tion, Basho’s hokku now in modern culture both in Japan and the West is known as Haiku Bahmil, 2004: 5.
According to Donald Keene in the book entitled Japanese Literature one obvious feature of Japanese poetry, which has been highly praised by critics, is its
power of suggestion. In B asho’s poem, the falling of the cherry blossoms and the
scattering of the autumn leaves are favourite themes because both of them suggest the passing of time and the brevity of human existence. There is a religious
background to such poetry 1955: 28.