As a youth Yanagi was a lonely student. He took his own way to knowledge and religion. The famed General Nogi had been given by the Emperor the direction of the Peers' School, but even under such distinguished tutelage the stripling made his stand. His reading led him to write for the school magazine an anti-militarist article. The veteran, as I once learned from a friend of Yanagi, promptly paraded the school, boys and masters. He spoke of disloyal, immoral, subversive ideas, and bade the youthful disturber of the peace attend him at his own house. When Yanagi stood before Nogi and was asked what he had to say, he replied with the question, "Don't you feel pain because of sending so many men to death before Port Arthur[[107]]?"
Again I found my prophet in a cottage. It was a cottage overlooking rice fields and a lagoon. From the Japanese scene outdoors I passed indoors to a new Japan. Cezanne, Puvis de Chavannes, Beardsley, Van Gogh, Henry Lamb, Augustus John, Matisse and Blake—Yanagi has written a big book on Blake which is in a second edition—hung within sight of a grand piano and a fine collection of European music[[108]]. Chinese, Korean and Japanese pottery and paintings filled the places in the dwelling not occupied by Western pictures and the Western library of a man well advanced with an interpretative history of Eastern and Western mysticism. An armful of books about Blake and Boehme, all Swedenborg, all Carlyle, all Emerson, all Whitman, all Shelley, all Maeterlinck, all Francis Thompson, and all Tagore, and plenty of other complete editions; early Christian mystics; much of William Law, Bergson, Eucken, Caird, James, Haldane, Bertrand Russell, Jefferies, Havelock Ellis, Carpenter, Strindberg, "Æ," Yeats, Synge and Shaw; not a little poetry of the fashion of Vaughan, Traherne and Crashaw; a well-thumbed Emily Brontë; all the great Russian novelists; numbers of books on art and artists—it was an arresting collection to come on in a Japanese hamlet, and odd to sit down beside it in order to talk of "heathen."
"Yes," said Yanagi—he speaks an English which reflects his wide reading—"our young maid, on being shown the full moon the other night, bowed her head. I find this natural instinct of some value. Our people have much natural feeling towards Nature. If modern Japanese art has degenerated it is because it does not sufficiently find out life in things. The sough of the wind in the trees may have only a slight influence on character, but it is a vital influence. I do not like, of course, the word 'heathendom' of which Uchimura seems so fond. I dearly admire Christ, but most of the Christianity of to-day is not Christ. It is largely Paul. It is a mixture. It is not the clear, pure, original thing. Christians must reform their Christianity before it can satisfy us. In the East we now see clearly enough to seek only the best that the West can offer."
Yanagi said that the spontaneity and naturalness of Eastern religions ought to be recognised. "You will find Christians admiring Walt Whitman, but it is Whitman the democrat they admire, not Whitman the prophet of naturalness." He spoke with appreciation of the Zen sect of Buddhists. Many of the Zen devotees were "noble and had a profound idea." He was unable to see "any difference at all" between the best part of Buddhism and the best part of Christianity. He said that his own mysticism was based on science, art, religion and philosophy. "My sincerest wish," he declared, "is to produce a beautiful reconciliation of these four. As it is, too often scientists and philosophers have no deep knowledge of religion or art, artists have no deep knowledge of religion or science, and the religious have no idea of art. Surely the deepest religious idea is the deepest artistic and philosophic idea. Perhaps our scientists are in the poorest state just now with no understanding of art or religion. Our scientists are immersed in the problem of matter, our religious people in the problem of spirit, and our artists forget that in dealing with nature they are dealing with spirit as well as body."
Faced by force and science when Commander Perry came, Japan, in order to save herself from foreign colonisation, had had to concentrate all her attention on force and science. She had concentrated her attention with signal success. But naturally she had had, in the process, to slacken her hold somewhat on the spiritual life.
"Always remember how difficult the Japanese find it to know which way to take. Their whole basis has been shaken and on the surface all has become chaotic. Ten years hence it will be possible to take a just view. There is much reason for high hopes. For one thing, the burden of old thought does not rest so heavily on us as might be supposed. We are very free in many ways. In the matter of religion Japan is the most free nation in the world. If England were to become Buddhist it would sound strange or exotic, but Japan is free to become what she may."
"There may be a great difference between one of our temples and shrines and an English church," Yanagi proceeded, "but I cannot believe in the gap which some people seem to see yawning between East and West. It is deplorable that the world should think that there is such a complete difference between East and West. It is usually said that self-denial, asceticism, sacrifice, negation are opposed to self-affirmation, individualism, self-realisation; but I do not believe in such a gap. I wish to destroy the idea of a gap. It is an idea which was obtained analytically. The meeting of East and West will not be upon a bridge over a gap, but upon the destruction of the idea of a gap.
"In future, religion cannot be limited by this or that sect or idea. Religion cannot be limited to Christianity, Buddhism, Confucianism or Mahomedanism. Uchimura says that it is the essence of Christianity which has the power to rescue Japan from its chaotic state. But the essence of Buddhism can also contribute some important element to the future of Japan. The notion that the essence of Christianity and the essence of Buddhism are far apart is artificial and prejudiced."
One day some weeks later I walked with Yanagi on the hills. He said: "The weakest point in the Japanese character is the lack of the power of questioning. We are repressed by our educational system. And so many things come here at one time that it makes confusion. What is so often taken for a lack of originality in us is a state resulting from an immense importation of foreign ideas. They have been overpowering. Many of us have no clear ideas on life, society, sex and so on, and you will find it difficult to get satisfactory answers to many questions which you will want to ask."
As to morality, it was dangerous to say "this or that is immoral." Morality was often merely custom. Ordinary morality had scant authority. Critics of Japanese morality should not forget that, in the opinion of Japanese, Western people were more erotic than they were. Western dancing—not to speak of Western women's evening costumes—was undoubtedly more erotic than Japanese dancing. Again, the sexual curiosity of foreigners seemed stronger than that manifested by Japanese. It was a well-known fact that the girls at many hotels and restaurants had not a little to complain of from foreign men who misjudged their naïve ways. It must be remembered that Japanese were franker in sexual matters than Europeans and Americans. Sexual ill-doing was not so much concealed as in Europe. A wrong impression of Japanese morality was taken away by tourists whose guides showed them, as in Paris, what they expected to see.