Omoiyari: Restoring the Soul of Hospitality

In recent days, in response to inquiries from two separate readers, I addressed the disparate themes of “Tea and Politics” in succession. For me, though the materials were entirely distinct, it served as an excellent opportunity to contemplate where their common aporia lies. That is to say, I was observing the current state of the Tea Ceremony—a representative of Japan’s traditional culture—superimposed upon the current state of Japanese politics. At a glance, these two images may seem to occupy positions entirely unrelated to one another. Yet, as I spent these days weaving my thoughts through writing, I realized that a certain singularity lurks beneath them both. It is a Japanese concept known as Omoiyari [思い遣り].

The true essence of the Way of Tea (Sado, Chado), which traces its lineage to Chanoyu, lies not in its forms or aesthetics, but in the Omoiyari the host holds for the guest, and the guest for the host. I posit that the reason the current Tea Ceremony has become a hollow shell is precisely because this Omoiyari has been lost. While gazing at this reality—where the primal source of the Tea Ceremony has vanished, leaving only a skeleton of form—I proceeded to examine the political side. It suddenly struck me: we are standing in a “world where Omoiyari is lost.” While my themes may be Japanese tradition and politics, I always treat Japanese subjects with deep insight while treating global themes synchronically. I do this because I believe the universal resides therein. Therefore, I am beginning to think that a “world without Omoiyari” is the very source of the greatest problem facing our modern era. In this piece, I shall begin with a philosophical inquiry into this untranslatable concept of Omoiyari.

As is evident from the behavior of politicians in every nation, one sees only the corrupt figures of irresponsible mobs screaming without prudence or deep intellect. Why is this so? It is because they possess no Omoiyari. In the speech and conduct of a world devoid of Omoiyari, agitation inevitably erupts. By losing this Omoiyari, are Japan—and indeed the world—not inviting their own extreme decline and devastation? Intellectuals and politicians seem to debate daily at international conferences in an attempt to solve modern problems, yet they turn a blind eye to the fact that, despite countless discussions, the situation has not changed one iota—indeed, it is worsening. I harbor a strong suspicion that these are merely performances continued without ever looking at the root. If this stems from an ignorance, or a slighting, of Omoiyari—something so intrinsic to the human being—then it seems to me that a tremendous shift is required. Omoiyari is generally translated as “compassion,” yet I feel a distinct incongruity with that word. Therefore, let me present this concept of Omoiyari through a unique definition.