Haiku, Senryū, and the Subtleties In Their Similarities and Differences

If I had a bit more courage and a lot more scholarship, I would have discussed the similarities and differences between a haiku poem and a senryū poem in the introduction of my newly released book of poetry Short Verses & Other Curses: Haiku, Senryū, Tanka & Other Poetic, Artistic, & Photographic Miscellany. However, seeing that I am woefully deficient in both, I will have to enlist someone adequately courageous and scholarly to discuss these subtleties for me.

What little I do think I know about these two popular Japanese poetical forms is that both are diminutive in structure yet powerful in purpose and meaning, with haiku typically involving nature settings and the zen-like moments often evoked by them and senryū typically involving the vagaries – and vulgarities – of the lives that we lead, often by employing humor and sarcasm. But then, what do I really know about it…

I have no answers
I know just that grass will grow
and that leaves will fall

For those of you who appreciate a little more scholarship and authority, here is what Richard Hass, former U.S. Poet Laureate, has to say about haiku in his beautifully edited and translated book The Essential Haiku: Versions of Basho, Buson, & Issa (Essential Poets). (I find no direct mention of senryū in the book; though it seems to me much of his discussion of haiku can also be applied to senryū as well.)

Robert Hass:

The insistence on time and place was crucial for writers of haiku. The seasonal reference was called kigo and a haiku was thought to be incomplete without it.

If the first level of a haiku is its location in nature, its second is almost always some implicit Buddhist reflection on nature.

When the hokku [what haiku were originally called] became detached from linked verse, it also cast off the room the tanka provided for drawing a moral (thought not all tanka do moralize, of course) and what was left was the irreducible mysteriousness of the images themselves.

There is so much to consider about these two subtle yet so often at the same time plain-spoken Japanese poetic forms. Considerations such as:

– Zen and its influence
– the influence of China and its poetry
– various poetic techniques found in much of traditional Japanese poetry, to include haiku and senryū, such as kake-kotoba (pivot words) and kireji (cutting words)
– the 5/7/5 structure and its relevance to the Western haiku poet

Hass’ book covers much of the list; however, instead of continuing to discuss about these poetic forms, let’s just experience some of the best of their kind and enjoy them as they are.


From THE ESSENTIAL HAIKU

Basho

Awake at night–
the sound of the water jar
cracking in the cold

A petal shower
of mountain roses,
and the sound of the rapids

How admirable!
to see lightning and not think
life is fleeting

Spring rain
leaking through the roof,
dripping from a wasps’ nest

Taking a nap,
feet planted
against a cool wall

Winter solitude —
in a world of one color
the sound of wind

Buson

Coolness —
the sound of the bell
as it leaves the bell

He’s on the porch,
to escape wife and kids —
how hot it is!

Cover my head
or my feet?
the winter quilt

Flowers offered to the Buddha
come floating
down the winter river

Issa

Don’t worry, spiders,
I keep house
casually

The man pulling radishes
pointed my way
with a radish

A dry riverbed
glimpsed
by lightning

All the time I pray to Buddha
I keep on
Killing mosquitos

Visiting graves,
the old dog
leads the way

No talent
and so no sin,
a winter day

From the website HUBPAGES

A horse farts
four or five suffer
on the ferry-boat

the matchmaker
speaks the sober truth
only when drunk

Zen priest
meditation finished
looking for fleas

The face of her husband
looking for a job —
she is tired of it

Richard Wright

The watching faces
as I walk the autumn road,
make me a traveler

An empty sickbed
an indented pillow
in weak winter sun

A falling petal
strikes one floating on the pond
and they both sink


HOW NOT TO DIE: In 13 Easy Steps

On this day five years ago, I received the news that a recent lung biopsy showed that my lungs were inflicted with a severe form of graft versus host disease (GVHD) called bronchiolitis obliterans syndrome (BOS). BOS, I came to find out, was a known but uncommon side-effect resulting from a bone marrow transplant (for leukemia) that I had had earlier in the year. And by severe I was told it meant the BOS was incurable, non-reversible, and, in most cases, aggressively fatal. I was also told — because I had asked and insisted on an answer — that, according to a National Institutes of Health (NIH) study of the time, BOS had only a 13%, five-year survival rate. In other words, there was an 87% chance that within five years I would be dead.

Well, it’s been five years and here I am – a newly minted Thirteen Percenter.

Can a brother get a “Hell yeah?”

Hell yeah!

Anyway… at my most recent appointment with my oncologist, in addition to his standard declaration whenever he sees me of, “So, I see you’re still alive,” he also declared that my present condition may just be a miracle of sorts because it appears that my incurable BOS may have actually been cured… somehow.

I don’t think I would be overstating if I said that, because of all my goings on these past five years – goings on such as leukemia, GVHD (and not just of the lungs, but also of the eyes, liver, and intestines), prednisone side-effects, cytomegalovirus (CMV), and heart failure to name a few – I think I’ve learned a thing or two about life in general and living it in particular.

Now, if you search around this site, I’m pretty sure you will find that much of my writing, mostly encapsulated in my haiku, reflects a lot of the insights and learning I’ve garnered from these goings on. However, just because I like you all so much and don’t want you to have try to sift through this site for days on end in an effort to discover these insights and learning, and because short, pithy lists are all the rage these days, I will identify for you the top thirteen things I learned about how to not only not die, but mostly about how to best live your life filled with happiness and meaning, regardless whether death is looking you directly in the face or not.

Cool?

Okay, so here we go…

Read more

BOUND TO LEAVE: A Relating to Humans Poetry Feature by Gordon (RoughTradeEditor)

Bound to Leave

What a beautiful sunset,
I thought.
I used to hate people
who enjoyed
shit
like this,
but I didn’t realize
there is
beauty
in distance
and
hope
in somewhere else.
 


roughtradeblog.wordpress.com


 

You can share your experiences Relating to Humans by visiting here.

 
 

A Poetic Response to our Occult Relationship with the Vegetable as found in “Nature” by Ralph Waldo Emerson

The greatest delight which the fields and woods minister, is the suggestion of an occult relation between man and the vegetable. I am not alone and unacknowledged. They nod to me, and I to them. The waving of the boughs in the storm, is new to me and old. It takes me by surprise, and yet is not unknown. Its effect is like that of a higher thought or a better emotion coming over me, when I deemed I was thinking justly or doing right. – Ralph Waldo Emerson

Give me the Forest

give me the forest
the whispers
the wind

where only the keening call of the morrow
dare break the sacred calm of the sylvan now

the ritual of the soaring hum

give me the forest
the neglected
the free

where there are no rules
but the rooting scrawls of the cloven beast
unearthing pagan creeds
blasphemous guides to the dark
to the place where all the fears are found

all the magic

give me the forest
the sanctified
the holy

where the haunted howls of midnight
call to worship
to prayer
all the pious and profane

all the naked unbelievers who mock the baptismal of the moon

give me the forest
the ancient
the eternal

where the tattered persona is stripped away
ripped away and hung from the treetops
desperate semaphore signals for the dire

the damned

where the anima dances on fresh laid graves
sodden with tears of the holy

the helpless

A Meditation on an Introduction’s Opening Passage as found in “Nature” by Ralph Waldo Emerson

Our age is retrospective. It builds the sepulchres of the fathers. It writes biographies, histories, and criticism. The foregoing generations beheld God and nature face to face; we, through their eyes. Why should not we also enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to us, and not the history of theirs?

Here we find Ralph Waldo Emerson, in the opening passage of his introduction to his seminal essay “Nature,” bemoaning the distance he and his generation are from anything Original and True as compared to preceding generations. As he sees it, only through the firsthand experiences and the tales of our forefathers and foremothers have we been able to learn our life’s lessons and traditions. The gleaming highest highs our civilizations are able to reach are only because of the solid foundations built from and with Nature’s sacred mud by the caring and calloused hands of those to whom have gone before us and who now uplift us still.

If the great Emerson, a transcendental man, perhaps the Transcendental Man as he was in possession of a most extraordinary ability to focus and perceive that which the eye of most mortals miss, is shocked by such a revelation, then it seems to this less-than-transcendental and exceedingly mortal man just how far we find our present selves from those God beholding foregoing generations would bring about the death of fright to such a perceptive and feeling man as he.

And it is not just a distance in generational time I am referring to, but also, mostly, a distance in understanding, as perhaps the same could be said of Emerson’s meaning; though as far as he felt his generation was from an understanding of the Original and True, just how much farther away from understanding we of the present are is too hard for me to imagine.

Just what does our generation know of Nature? of God? of the Universe? Just how many more countless sepulchres have we built and how many more countless biographies have we written? Surely we know greatly of nature and of god and of the universe through the words and misdeeds of our spawning and splintering sects and religious disorders, and through the kaleidoscopic lens and the equations of the material, the physical, carried out to the farthest nth of a degree, accessible to only but a few of our most scientific of brains. Yea, ours is but a weak and plastic generation with hardly one of us finding even a germ under the nail let alone a fleck of sacred earthen mud, so far removed from Nature and Her Elements are we.

Like the everlasting trees
Of the most symbolic

Our ancients bare green before us
Full in their lustrous branches
Roots firmed in their foundation
While with the passing breeze
Our limbs naked and thin
We waive

Lo! but look at me. Look at me, me with my naked, thin limbs waiving away my right of birth to ancient spirits more alive long dead than I whose blood still courses hot will every be. I whose blood still courses hot but whose heart has grown cold and without passion for the Original, the True. I lie content each night having yet let another day slip away without once baring my feet and stepping into the grass; without once feeling the raw moonglow on my rusty skin.

But it wasn’t always so. I wasn’t always so distant from the Original and the True. And neither were you, for we were all born of and from the Original and of the True. It is who, in essence, I am and who you are.

We just forgot, that’s all.

We just allowed each passing day to take us farther and farther from who we were born to be.

So much time has
passed since then,
since I last felt raw
moonglow on
my rusty skin,
that I have forgotten
how the breath of night
can upturn a sallow face.

Long ago,
when I could still remember
how to pause,
and how to listen,
and how to breathe,
for more reasons
than just to breathe,
I knew fields
and wood,
and calico aster;
I knew how to kneel,
and how to observe,
and how to bring myself to quiet.

And I knew,
without knowing,
that if I lay
on my back
beneath the reeds
and remained hushed,
as night clouds
floated by,
shadowed and silent,
that my Self
would simply fall
away.

Step Into the Grass, an excerpt
from Poems from the River

As romping youth we did not have to be told how to meditate, how to pray. We just knew. We had no need for such technical terms as spirituality or epiphany or satori, for it was in our unknowing that we were able to truly know them. And now that we know them, we know nothing.

I suppose the question is, then, can we return to our essence? Can we, in our knowledge and understanding, return to the bliss of ignorance, to the wisdom of youth, so that we can come back again, if even just a little closer, to the Original and True.

Are we able to do that, knowing what we know?

Tonight
I’ll bare my feet
and step old and aching
into the caliginous balm
of the cool redemptive night.

A Meditation on a Title and an Introductory Poem as found in “Nature” by Ralph Waldo Emerson

A subtle chain of countless rings
The next unto the farthest brings;
The eye reads omens where it goes;
And speaks all languages of the rose;
And, striving to be man, the worm
Mounts through all the spires of form
Ralph Waldo Emerson
Ralph Waldo Emerson

Too often I’ll show little regard to introductions and read through them with hardly reading them at all, my eyes skimming dismissively over the words in an effort to get to “the true essence” of the work. However, as I have resolved to not just read, but to read deeply the work of Ralph Waldo Emerson, I have to remember, then, that care needs to be given to each of the words that Emerson had specifically chosen to pen, as he had entrusted each chosen word to convey its part of a broader message that he had, himself, intended to convey. So it is with care and attention that I proceed.

~~~~

Other than the title, the above poem is our first encounter with the essay “Nature,” the first piece presented in The Complete Essays and Other Writings of Ralph Waldo Emerson; and, consequently, the first commitment to that which I have resolved myself. But before considering the poem, we mustn’t overlook the essay’s title; for, from it, we can focus more clearly on the meaning of the poem specifically, as well as the body of work writ large.

Hardly can there be a title broader in meaning than “Nature,” for the word encompasses so much: the essence of the Natural Environment – all within the world and all the worlds within the universe; the essence of the Human Environment – all that which the mind thinks and the body feels; as well as the Environment of the Animal, which may or may not include humans, depending on one’s belief. Though broad and ambiguous, it is full of meaning, as any title should be, as it prepares our minds for all the largesse and grandeur that both Nature, Herself, and the mind and poetic ambition of Emerson can account for. The title, therefore, helps us greatly in our discovery, in that it prepares us to read both the poem and the essay with a universal and open mind, where metaphors and allusions are to be found with meaning, and meaning more.

The poem, itself an introduction to the introduction, is both untitled and unattributed. Often we find authors will select poems and quotes from others, mostly those recognized by history as being of the elite authorial class, as a preface or opening to his or her work. These introductions in brief are generally an attempt to provide a broad look into the author’s mind and, hopefully, to the direction that his or her writing will be taking us. However, as it is untitled, and as Emerson’s reputation precedes his work, for he, himself, is regarded by many to be an elite author, it is easy enough to assume that the poem is an original piece by him. Still, the poem remains untitled, which only means that we will have to rely more heavily on its content, looking closely at each sentence and the words within for us to gain of it our fullest appreciation. So with the poem, let us begin.

A subtle chain of countless rings / The next unto the farthest brings;

Right away, the poem’s “subtle chain” announces that in the essay, as in Nature, we should expect revelations of mysteries linked yet boundless; simple in form, perhaps, yet complex and profound in meaning. For the “subtle” or simple chain, a common yet powerful metaphorical device, enlightens us with its “countless rings” – its circles of life – by alluding to the eternal fact that Nature in all her majesty enjoins all together in common constituency within her universal realm, from the most diminutive to the most grand, “unto the farthest brings” – to the infinite’s endless end.

The eye reads omens where it goes;

Sad would be the soul who hasn’t walked even the shortest way into the wood or out into the empty, expansive field, to where everything slows down to quiet and allows one to hear Nature’s call, be it through the creaking sway of the trees or the hum of the wind upon the grass. For once where She Her presence reveals, so, too, will Her omens, signs signalling the nature of our Collective and Universal Soul through the mundane: acorns scattered on the wooded floor signals life’s endless cycle of birth and death, as the mist of the passing clouds signals the transformative and transient nature of life itself.

And speaks all languages of the rose;

While not all of us speak the same language, we all can look at the rose and equally understand its beauty. And, regardless of all the many different ways we may express it in words, we all have that same feeling of awe and humility as we arrive at that deep and soulful understanding of just how small our presence is when looking up towards that grand vastness above filled with its countless twinkling diamonds of light.

And, striving to be man, the worm / Mounts through all the spires of form

The line suggests that the worm in its striving is emulating our behavior; however, I read it as further suggesting that from the worm’s behavior we have learned to strive, from the worm we have evolved, and as the worm forever works through all forms of nature – be it the soil, the wood, the apple – to realize its true nature, we, too, forever work “through all spires of form” – be they the physical or metaphysical – continuous “unto the farthest brings,” as do links of an endless “subtle chain,” in a most noble and enduring of effort to realize our own true nature.

~~~~

With this meditation on a one-word title and one-sentence poem we discover that, while both may appear simple in form, both hold complex and profound messages that are, we must assume, a herald’s call as to the further complexities and profundities that await us.


  • Sorrow is coming soon! Help support its success by requesting a free prepublication copy and posting your review of it upon its release. Send an email to hank@kurtbrindley.com to request your copy.
  • Subscribe to Kurt’s aperiodic newsletter and receive a free copy of his short story collection LEAVE: And Other Stories Short and Shorter

PASS HERE AND GO ON, YOU’RE ON THE ROAD TO HEAVEN

Jack Kerouac
Jack Kerouac

the only people for me are the mad ones, the ones who are mad to live, mad to talk, mad to be saved, desirous of everything at the same time, the ones who never yawn or say a commonplace thing, but burn, burn, burn like fabulous yellow roman candles exploding like spiders across the stars

The Poem of Me

The poem of me from yesterday
Is not that which I am today

In many ways they may resemble
But don't be fooled by what I say

Look closely at what you hear
Listen with more than just an ear

The poem of me from yesterday
Is not that which I am today

You think that you may know me
By the words I rhyme and sing

You think that you may know me
But of me you know not a thing

The poem of me I once sang for you
Then may have had lyrics true

But with each new day the words decay
And of that me from then -- I bade adieu

❅ ❅ ❅ ❅

Poems from the River

POEMS FROM THE RIVER

Read the Reviews