Taniguchi Gardens

Despite the rise in Western politics and desire for hegemonic progression, a portion of Eastern culture maintains a humanist relationship with the natural world. Although the West has seen many advances in its civilization, it has forgotten how to seek “spiritual understanding” (206). The West must learn that “Wisdom is needed to comprehend and deal with all the precedented changes in life” (206). The Neo-Confucianian movement believed that the nature of the soul and the relation of the individual to the cosmos where inherently connected. Many Neo-Confucians did not believe in an external world, which meant that nature was the ultimate symbol of purity and tranquility. Consequently, gardens served as a haven for contemplation, solidarity and refuge from civilization. The garden's intent was heavily contrasted by Western’s idea of progress and domination of nature. And while, “The strength of the West’s cultural spirit lies in its ability to push ahead indefinitely. However, there is no secure foundation underlying this feverish pursuit of progress” (206).

American production lines during the Industrial Revolution

            As a result of Western politics and the so-called “threat of peace”, Taniguchi offered a gift in the form of a garden. While Westerners may refer to him as the “architect”, Taniguchi explains man should not dictate the natural world. He says, “There was no contact, no design, and no blueprints of any kind because—as Taniguchi explains it—gardens are not created by such methods” (213). Rather, elements of nature (water, earth, wind, plants, animal) seem to coexist within the bounds of the Taniguchi Garden. I found it most interesting that the garden was created in response to the global threats of the time. Although the United States was engaging in violent war tactics, a Japanese citizen responds by offering a token of peace. In 2001, President Bush said, “Peace and freedom will prevail” during his speech addressing the ‘War on Terror’. How does peace arise from violence and slaughter? It doesn’t. In fact, “Western actions in relation to the Middle East peace processes, religion, migration, and global economic policy are part of what might produce future terrorism” (Weaver). Earlier to the creation of the Austin Taniguchi gardens, the Cold War was a global issue. In fact, “Until recently, peace between he U.S and the U.S.S.R was maintained by the fear of what became known as Mutually Assured Destruction (MAD), but now that we are in the world of the suicide bomber that logic is threatened and “radioactivity” once again becomes a terrifying word” (216).

Is this where we find peace? 

Rather than the arbitrary threat construction of the West, Eastern humanitarians saw peace through coexistence. Coexistence-- not just in the form of foreign relations or politics , but coexistence with the earth and its natural elements. The garden beautifully captures this with spiritual power. The garden is able to capture all our senses—the smell of sweet flowers, touch of stone at our feet, sight of leaves blowing in the wind, and the sound of soothing water trickling down a rock. All together, the voices of nature offer a calming feeling of unity.

All elements unite.

Weaver, Ole. “Peace and Security”, 2004.