Wabi-sabi

Wabi is the noun form of the verb “wabu,” originally referring to negative emotions or psychological states such as dejection, confusion, pessimism, or hardship.
However, from the medieval period onwards, it underwent a transformation in meaning. It came to denote a positive sense of finding beauty and enjoyment in imperfections and flaws – just as people experiencing hardship in their lives during that time shifted their perspective from lamenting their circumstances to accepting reality and living positively.
This evolution led to the current closest meaning of wabi as “simple living” or “serene and tranquil.” Furthermore, the understanding of wabi accelerated through its association with the Japanese tea ceremony (“sado”).
As a result, the spirit of wabi is strongly reflected in the tea ceremony, particularly exemplified by wabi-cha.

Sabi is the noun form of the verb “sabu,” which refers to the condition of deterioration over time, such as aging, rusting, or decaying.
Similar to wabi, sabi wasn't initially considered a positive concept. However, during the Heian period (794-1185), the poet Fujiwara Toshinari actively found beauty in sabi.
Furthermore, during the early Edo period (1603-1868), it is said that the poet Matsuo Basho’s artistic poems featuring sabi changed perceptions. This connection with haiku became significant, and nowadays, sabi is often interpreted as expressing depth and a sentimental mood within tranquility.
To elaborate, it’s a concept of beauty that perceives the taste emerging from deterioration and age as the inner essence, which then manifests outwardly. Thus, the surface beauty of sabi is seen as revealing the spiritual richness of wabi.

Today, wabi-sabi is considered a unique aspect of Japanese culture, which may seem like a peculiar sense when viewed from the outside world. However, the concept itself originated from Taoism during the Song Dynasty era (960-1279) in China.
In Taoism, wabi-sabi referred to a way or idea of appreciating beauty through asceticism and modesty. However, as it was transmitted to Japan, it underwent changes to better suit the characteristics of the Japanese, gradually establishing itself as a distinctive aspect of Japanese culture. Subsequently, as it became incorporated into Zen Buddhism and other Buddhist practices, wabi-sabi evolved further, eventually becoming deeply ingrained in the imagery associated with Japan and its people.

The concept of wabi-sabi, which was introduced from China during the Nara period (710-794), began to take root in Japan around the mid-16th century, circa 1550. The spread of wabi-sabi was closely tied to the practice of the tea ceremony, or “sado,” which was intimately connected with the political landscape of the time.
During an era when lavish and vibrant Chinese ceramics were highly favored, tea artists such as Murata Jukō and Sen no Rikyu emphasized the importance of delicacy and simplicity to their disciples. This resonated with the values of the common people, gradually drawing attention to the concept of wabi and causing its popularity to grow.
The humble tea rooms and tea bowls that continue to be passed down to this day originated from this period. Sen no Rikyu became a symbolic figure of wabi-sabi and achieved significant success, serving under Oda Nobunaga, the preeminent figure of the time.
Furthermore, Toyotomi Hideyoshi had Sen no Rikyu build a tea room called “Tai-an,” utilizing the tea ceremony for political purposes to consolidate his power. However, fearing Sen no Rikyu’s influence, which extended to political matters, Toyotomi Hideyoshi ordered him to commit seppuku (ritual suicide).
This event led to a separation between the tea ceremony and politics, and there was concern that the concept of wabi-sabi might fade away. However, ironically, Sen no Rikyu’s death resulted in an ultimate demonstration of imperfection.
Once Tokugawa Ieyasu unified the country, wabi-sabi and the tea ceremony experienced a rapid spread, becoming deeply ingrained in the lives of the Japanese people.

Kintsugi is a traditional Japanese craft technique used to repair damaged parts of pottery or ceramics, such as cracks, chips, or fractures, using lacquer. Despite its name, kintsugi (literally “golden repair ”), the technique primarily employs lacquer, although there is also a variation called gintsugi (silver repair) where silver is used instead of gold.
It is said that the current technique of kintsugi originated during the Azuchi-Momoyama period (1573-1603) to the Edo period, along with the popularization of the chanoyu (tea ceremony) culture. Chanoyu is an evolved form of wabi-cha, a school or style of tea ceremony which was perfected by Sen no Rikyu, which aimed to eliminate excess to the utmost limit.
As mentioned earlier, the chanoyu culture, which was utilized for political purposes, became a hallmark of samurai refinement. Mastery of etiquette and tea utensils became a symbol of power. Additionally, one of the reasons for the spread of chanoyu culture can be attributed to the fact that warlords sought solace in the tea ceremony during periods of constant warfare.
Kintsugi is performed with the philosophy of embracing the scar as part of the history, leading to the beginning of a new narrative. Therefore, rather than restoring the object to its original state, the characteristic feature of kintsugi is to repair it in a way that enhances its depth by highlighting the scars, turning flaws and damages into strengths and adding value to the object. There are many parallels with the concept of wabi-sabi, making it a technique that embodies aesthetic sensibility.

Shrines and temples that retain their appearance from the time of their construction are typical places where you can feel wabi-sabi. Almost all of these structures exhibit signs of deterioration, damage, or fading colors, which may leave those seeking perfection feeling unsatisfied. However, when viewed through the spirit of wabi-sabi, each scar becomes evidence of the building’s history, and reflecting on the passage of time can evoke a sense of charm.
The essence and interpretation of the atmosphere perceived from the current appearance vary from person to person, and there is no correct answer. This diversity of perception is also part of the charm of wabi-sabi. It’s best to accept things as they are without overthinking.

Japanese traditional gardens, known as nihon-teien, are also places where you can feel wabi-sabi. Among them, the landscape of kare-sansui (a style of Japanese garden) that expresses natural scenery solely through the combination of rocks and sand is a typical example of wabi-sabi.
By not using water, this style creates an imperfection characteristic of wabi-sabi, and by arranging withered leaves and moss-covered rocks, it shows the passage of time, portraying decay and tranquility.
Without excess, these spaces where beauty and the spirit of wabi-sabi thrive serve as a gateway to a contemplative world for the observer.
It’s good to sit quietly while gazing at these gardens, engaging in self-reflection and finding your own interpretation of the sight. Among Japanese gardens, the Ryoanji Temple, renowned for its iconic kare-sansui garden, and the Saihoji Temple, where you can enjoy the beauty of moss, are particularly famous for evoking the sense of wabi-sabi.

You can also experience wabi-sabi in traditional Japanese houses, known as kominka. Typically referring to buildings constructed using traditional Japanese architecture before the Taisho period (1912-1926), these structures retain a sense of harmony with nature.
In these houses, ancient materials like hinoki (Japanese cypress), sugi (Japanese cedar), and keyaki (Japanese zelkova) are used appropriately, creating an exquisite space filled with the aesthetics of the Japanese people. The scent of wood, the hues of the grain, the fragrance of tatami mats, and the radiant light filtering through Japanese paper all contribute to the charm of these spaces.
Furthermore, the patina and color changes developed over 200 to 300 years of use add depth and character to these environments. With various types of kominka categorized by architectural style and purpose, each possesses its own unique charm of wabi-sabi.
If you visit accommodations or tourist spots that utilize kominka, you can tour the interiors and even experience living in them firsthand. Stepping inside reveals landscapes hidden from view outside, making it a highly recommended experience. Particularly famous are areas like Shirakawa-go and Hida no Sato in Gifu Prefecture, Sawara in Katori City, Chiba Prefecture, and Tamba Sasayama City in Hyogo Prefecture, where rows of kominka line the streets.
In addition, there are facilities throughout Japan that use kominka and towns where kominka are plentiful.

Known as one of Japan’s premier tourist destinations, the ancient city of Kyoto boasts numerous historic structures designated as UNESCO World Heritage Sites or Special Places of Scenic Beauty. In addition to the previously mentioned Ryoanji Temple, famous shrines, temples, and Japanese gardens such as the Kinkakuji Temple, the Kiyomizudera Temple, and the Fushimi Inari Shrine are in close proximity, allowing visitors to experience the essence of Japan from every corner.
Furthermore, the entire city of Kyoto, which inherits both tangible and intangible traditions such as the performing arts of “maiko” and the wooden architecture of “kyomachiya,” exudes a serene and solemn atmosphere of wabi-sabi. Taking a leisurely stroll through the emotionally rich streets of Kyoto, one can expect to feel wabi-sabi at every turn, providing a unique experience different from their daily life.

Nara boasts a charm that seamlessly blends its rich historical and cultural heritage with abundant natural beauty, featuring iconic landmarks like the Great Buddha of Todaiji Temple. In 1998, the “Historic Monuments of Ancient Nara,” comprising eight assets including the Kohfukuji Temple and the Kasuga Taisha Shrine, were inscribed as a UNESCO World Heritage Site. The harmonious blend of historically significant structures and quaint landscapes in Nara’s streetscape exudes deep beauty and allure.
The sight of flowering trees and plants changing with the seasons, blooming vibrantly and eventually withering in a process of regeneration, resonates deeply with the aesthetic sensibilities of the Japanese people. Additionally, the Nara Park is home to wild deer, designated as Natural Treasures, coexisting harmoniously with humans for over 1,300 years. With many unique landscapes found only in Nara, it’s the perfect place to experience wabi-sabi.