Background of the Study

American society. Japan’s foremost authority on Zen Buddhism, Daisetz T. Suzuki’s greatest achievement was to open up a path to the essential spirit of Zen thought to the West. In 1936 DT. Suzuki as a Zen scholar gave lectures on various occasion in England and America. A section of the study was love of nature which was given in Japan to a group of Western people in 1935, and was published in The Eastern Buddhist. Suzuki, 1988: v. Landis Bahmil the current translator of Basho ’s Haiku, wrote the introduction for the understanding of Basho’s poems, and said that Basho is almost too appealing, because its impact of his Haiku in the life of Japanese people and Japanese culture is significant. The influence of Basho is not only spread in Japanese culture but also in the American modern culture. The last fifty years after the book was published there have been increasing interest in Basho ’s work among scholars, poets, nature writers, and environmental philosophers. It was about one hundred years ago that Basho became known in the West through the translations of Basil Hill Chamberlain and more importantly, it was known that the influence on the poet Ezra Pound was Basho Bahmil, 2004: ix. Basho had his spiritual journey and expressed his experience in his Haiku. He developed his own aesthetics that reflected spiritual depth. In 1688, he travelled to Sarashina village to see the harvest moon, which was written in Sarashina Journal Sarashina kiko, an then he returned to Edo in September. He left Edo in May 1689 for a very long journey to the north country and the west coast of Japan, which became the basis for The Narrow Road to the Deep North Oku no hosomichi. In 1690 he lived from May to August in the hut by Lake Biwa, and then moved to his native village of Ueno. He began to speak of his new poetic ideal of lightness karumi. He spent late May at the “Villa of Fallen Persimmons “ in 1691 in the hills west of Kyoto, where he wrote Saga Diary Saga nikki. The linked-verse anthology Monkey’s Straw Raincoat Sarumino was published. In December he returned to Edo. In 1692 after many relatively quiet months, a new hut was built for him, and he became busy again as a haikai master Bahmil, 2004: 3. The Result is the six Great Haiku which portray his deep spiritual life, as a poet and as a Zen man. Those six Haiku were written in the period of his journey, and noticed as the time when he reached the highest point of his spiritual life. The first Haiku is; Old pond- a frog jumps in, water’s sound Bahmil, 2004:54 This poem was written in Spring 1686, Bahmil, 2004: xii. The second Haiku was written in Spring 1689. Under one roof, prostitutes, too, were sleeping; the bush clover and the moon Suzuki, 1988:230 It was written when Basho left Edo in May, which became the basis for his next series of poems. The third Haiku was written in Autumn 1689, Bahmil, 2004: i: Stormy sea- Stretching out over Sado, Heaven’s River Bahmil, 2004:97 The fourth Haiku was written in Summer 1690: Soon to die Yet no sign of it: A cicada’s cry Bahmil,2004:114 In Autumn 1690 he wrote another poem of a dragonfly, when he started to move from his hut to a village. He moved to the village of Ueno. Dragonfly Unable to hold on To the Grass Blade Bahmil,2004:114 In Spring 1691 he wrote again a poem, when he spent time in May at the Villa of Persimmons to wrote Saga diary, one poem of Saga diary is about the life of the cherry trees. Year upon year Fertilizing the cherry trees: Blossom dust Bahmil,2004:121 Besides influencing the art, Zen influences Western culture through the aspect of human psyche. How Zen and Psychoanalysis are conducted and spread for the benefits for human is useful knowledge. T hrough Basho’s Haiku it will be understood more deeply that Zen helps people to cultivate their inner strength for their peaceful life. B orrowing Shelley’s words, Basho produced knowledge in the term of poetry, because Poets are the unacknowledged legislators of the world. That is how Zen discussion is important, and this thesis tries to react to the issues. Considering the significant influence of Haiku in Japanese life and western people life, the study is meant to reveal the meaning of Haiku, to reveal the ideas of Zen in the form of Zen philosophy.

B. Problem Formulation

In order to reveal Zen ideas in the Haiku, there are three problems formulated that will help to find the Zen philosophy as ideas in the Haiku. The order of the questions are applied in each Haiku. 1. How are the images of Basho’s Haiku presented? 2. How are the metaphors of Basho’s Haiku presented? 3. What are the Zen ideas reflected through imageries and metaphors of Basho’s Haiku?

C. Objectives of the Study

There are three objectives that show where this thesis led to. The first objective of this study is an answer of the first question, that is to indentify metaphors in the Haiku. The second objective is to identify imageries and in the Haiku. The third objective is to reveal the ideas of Zen Buddhism inside that reflected through metaphor and imagery. The third objective, is finding the ideas of Zen inside the Haiku. Poem is language of metaphors and imageries, it stands for another things, so does Haiku of Basho. The proves of what writer has assumed that the Haiku has the Zen idea is to do something with the imagery and the metaphor. The only way to see deepest recest of a poem is through analyzing and revealing the metaphor and the imagery of the poem.

D. Definition of Terms

1. Zen Zen is a spiritual sect of Buddhism that has philosophy of the products of the Chinese mind especially Taoism after its contact with Indian thought, which was introduced into China in the first century A.D through the medium of Buddhist teachings. Buddhist teaching is concerned with self liberation from all attachements and suggesting homeless life to trancendentalism. Enlightment occupies the central point of teaching in all schools of Buddhism, Hinayana, and Mahayana, because the Buddha’s teachings all start from his enlightment experience, about 2,500 yaers ago in the northern part of India. Zen philosophy concerned in enlightment, in Japanese language it is called as satori. Zen thought is that life is for enlightment Suzuki, 1988:1. 2.Haiku Haiku is like Zen as a major Japanese culture. According to Landis Bahmill, Haiku is a modern word. It was created by Masaoka Shiki who lived from 1867 until 1902, as the first great modern Haiku poet, as distinguish the type of verse from its antecedants, haikai and hokku. Haiku is a poem of nature and words picture, according to Kennedy and Gioa, Haiku is often has meanings in its imagery. In Haiku an image can convey a flash of understanding. According to Abrams, haiku is a lyric form that repre sents the poet’s impression of a natural object or scene, viewed at a particular season or month, in exactly seventeen syllables Abrams, 1993:88. 10

CHAPTER II THEORETICAL REVIEW

A.Review of Related Studies In the book entitled Zen and Japanese culture, D.T. Suzuki wrote his view and ideas toward Haiku and revealed the Zen idea the Haiku. His work depicted how Zen enriched Haiku, and became the essential part in it. Suzuki analyzed two big poet’s works, namely Basho 1643-1694 and Chiyo 1703-1775. Suzuki analyzed Basho’s Haiku, and showed the idea of Zen in the Haiku, as the contemplation of life. Suzuki said that Chiyo’s Haiku showed the relation of Zen and art. He analyzed how art and Zen are conducted or even almost similar in the term of process of liberation of ego. He found that process of Zen man and Haiku poet, are in the similar process, in terms of reaching egolessness stage Suzuki,1988:215. In his book Suzuki said that Haiku is like Zen. It abhors egoism in any form of assertion. The product of art like Haiku must be entirely devoid of artifice or ulterior motive which is ego of any kind. There ought not to be any presence of mediatory agent between the artistic inspiration and the mind into which it has come 1988:226. Suzuki wrote the saying , “that is Zen and that is art”. He explained that the artist let the unconcious work itself out, for the unconcious is the realm of inner life.