Encountering any kind of turning point can bring about a cyclical process of ending one chapter and beginning a new one, or a sense of purification, leading to an impression of freshness, invigoration, and a surge of energy to move forward. At the change of seasons, especially before the arrival of intense heat, such a refreshing feeling may be essential for the energy needed to get through the summer.
During the transition between seasons, it is considered essential to adjust our bodies and environments in accordance with changes in temperature, humidity, and the energy of nature, preparing ourselves for the next season. According to ancient wisdom, in addition to the 24 solar terms (二十四節気), there are other miscellaneous days known as “zassetsu (雑節),” such as Setsubun (節分), Hachijuhachiya (八十八夜), Nyubai (入梅), Hangesho (半夏生), Nihyakutoka (二百十日), Doyo (土用), and Higan (彼岸), which are considered indicators of seasonal changes. Among these, Doyo is a concept considered to be an adjustment period between the four seasons, referring to the 18 days before each of the beginnings of each season: Risshun (立春, beginning of spring), Rikka (立夏, beginning of summer), Risshu (立秋, beginning of autumn), and Ritto (立冬, beginning of winter).
Therefore, this period occurs four times a year, and because the human body is affected and its energy is easily disrupted during this time when nature is transitioning to the next season, it was traditionally practiced to use the Doyo period as a suitable time for purification, adjusting the autonomic nervous system through water, breathing, and rhythm, and relaxing the body.
Water has the effect of regulating the osmotic pressure of cells and resetting the internal environment and its information. Consciously drinking water also improves blood flow and metabolism, and bathing stimulates the parasympathetic nervous system, which helps reduce stress hormones.
Changes in breathing rhythm through deep breathing and meditation lead to increased oxygen intake, energy generation, reduced stress levels, a shift in brain function, and improved balance of the autonomic nervous system.
Furthermore, the Doyo period (a transitional period between seasons) has long been considered a time for nourishing the digestive system. To reduce the burden on the body and make it easier to adapt to changes in the natural environment, it has been believed that consuming seasonal foods containing vitamins and enzymes helps regulate the gut environment and digestive load, while fermented foods regulate the gut flora, promoting mental stability through the gut-brain axis and detoxification, ultimately leading to improved lifestyle rhythms.
Through this purifying process, not only are accumulated unnecessary things and impurities stripped away, but the elimination or letting go of such things creates space and room to accept new things, stagnant energy begins to move, new flows, things, and events are drawn in, and the physical organization of space and mental purification are linked, leading to confronting one’s true self and preparing for the next cycle.
In any case, Earth plays a role in supporting the four elements of Wood, Fire, Metal, and Water, stabilizing daily life, and connecting it to the next flow.
At the change of seasons, changes in temperature, humidity, and the energy of nature can lead to mood swings, impaired judgment, and energy depletion, potentially resulting in strain, discomfort, and a negative cycle of physical and mental health problems. Therefore, the ancient wisdom that emphasizes increasing stress tolerance and improving lifestyle rhythms during the Doyo period (土用, a transitional period between seasons) is essential for accepting change and ensuring stability, based on harmony with nature, holds universal validity across generations.
In Japan, perhaps due to the custom of eating eel on the Day of the Ox during the Doyo period, which began in the Edo period, the summer Doyo period before the beginning of autumn is the most well-known.
The history of Japanese people eating eel is said to date back to the Jomon period (縄文時代, around 1000 BC). The first mention in literature is a waka poem by the poet Otomo no Yakamochi (大伴家持, c. 718-785), who was also the compiler of the Manyoshu (万葉集, 7th–8th centuries), addressed to an acquaintance suffering from summer weight loss. This indicates that eel was already recognized as a nourishing and invigorating food during the Nara period (奈良時代, 710-794).
石麻呂に 吾れもの申す 夏痩せに よしといふものぞ 鰻とり食せ
Iwamaro ni ware mono mousu natsuyase ni yoshito iumonozo unagi tori mese
trans:
I have something to say to Iwamaro: It is said that eels are good for summer fatigue, so catch and eat them.
The seasoning in this Manyo period involved cutting the eel into chunks, sprinkling it with salt, and grilling or steaming it. The cooking method of grilling with a sweet and savory teriyaki sauce, which is the prototype of modern kabayaki (蒲焼き), only became widespread among common people during the Edo period.
Initially, eels were grilled whole without being prepared, but in the mid-Edo period, as eel became popular as a readily available fast food at street stalls, various techniques were developed to make it easier to eat and tastier. One such technique involved opening the eel, removing the bones, and skewering it before grilling, in order to allow the sauce to coat the eel more easily and to ensure even cooking. The name “kabayaki” is said to originate from the fact that the skewered eel resembles the spike of a cattail (蒲, gama).
Eel preparation methods vary by region; Edo-style (Kanto style) and Kansai-style (Osaka style) eels differ in everything from preparation to grilling.
* In Edo, a samurai society, cutting the stomach was considered taboo because it was associated with seppuku (ritual suicide). Therefore, eels were prepared by cutting them from the back, removing the spine, inserting bamboo skewers, and grilling them in the order of plain grilling (白焼き) → steaming → grilling with sauce, resulting in a plump, melt-in-your-mouth texture and a refined, refreshing taste.
* In Kansai, a merchant town, opening the stomach was considered a good thing, as evidenced by the expression “hara o watte hanasu” (腹を割って話す, to speak frankly). Eels were prepared by cutting them from the belly, removing the spine, inserting metal skewers, and grilling them raw with sauce, resulting in a crispy skin, juicy flesh, and a rich, savory flavor from the fat.
* Nagoya’s Hitsumabushi is a unique three-stage way of eating eel.
1. The first stage involves enjoying the pure flavor of the eel’s natural fat and the sauce by eating only the eel and rice without adding anything.
2. The second stage involves adding condiments (such as green onions, wasabi, and seaweed) to neutralize the richness of the eel with the refreshing taste of the condiments, allowing you to enjoy a new harmony of flavors.
3. The final third stage involves pouring broth or tea over the eel to make ochazuke (rice with tea). This reduces the digestive burden caused by the eel’s high protein and fat content, and the warm broth stimulates the digestive system, promoting nutrient absorption.
There are several theories about the origin of the custom of eating eel during the summer Doyo period, but one theory is that an eel shop owner, troubled by poor sales of eels in the summer since they are in season from autumn to winter, consulted Hiraga Gennai (平賀源内, 1728-1780), a scholar of Western learning. Gennai recalled the custom of eating foods whose names begin with the letter “u” (udon noodles, gourd (瓜, uri) family vegetables such as cucumbers, watermelons, and pumpkins, and pickled plums (梅, ume)) on the Day of the Ox (ushi), believing it would prevent summer fatigue. He advised the shop owner to put up a sign saying “Today is the Day of the Ox,” which proved successful, leading to great business and the beginning of the custom of “Eel Day” on the Day of the Ox during the summer Doyo period. This sign is also considered one of the most successful street advertisements.
The term “Edomae” originally referred not to sushi, but to eel, and was a highly prized brand of eel caught in Tokyo Bay in front of Edo Castle. Edo had many long-established restaurants specializing in Edomae eel, and each restaurant had a strong commitment to quality and preparation methods. For example, the sauce that is the source of each restaurant’s unique flavor has been aged for decades or even longer since the restaurant’s founding, and has been replenished to create a deep flavor that cannot be imitated elsewhere.
The origin of unagimeshi (うなぎ飯), the prototype of modern unadon (うな丼), dates back to the Bunka era (文化年間, 1804-1818), when Kabuki impresario Okubo Imasuke (大久保今助), ordering delivery from an eel restaurant, requested that the eel be placed between layers of warm rice to prevent it from cooling down before reaching the theater.
This quick and easy way to enjoy eel quickly spread among the impatient Edoites (commoners of Edo), but it was not adopted by the more formal, long-established eel restaurants favored by connoisseurs.
At these established restaurants, while waiting for the eel to be grilled, customers would enjoy sake with snacks such as fried eel bones and grilled eel liver on skewers. Then, when the plate of grilled eel was served, customers would savor it slowly, and finally, order white rice and eel liver soup separately to finish the meal. Thus, enjoying eel, sake, and rice separately was considered a sophisticated and luxurious way for adults to spend their time, embodying the spirit of “iki” (粋, sophistication and refinement).
As Otomo no Yakamochi once recommended to a friend for its nourishing and invigorating properties, eel is highly nutritious, containing a balanced amount of vitamins, minerals, and protein. It’s known as a food beneficial for maintaining health, relieving fatigue, and promoting beauty, and it appears to actually boost stamina and prevent summer fatigue.
Main nutrients in eel:
* Protein:
The flesh contains approximately 20% high-quality protein, which is broken down into amino acids in the body, aiding in muscle repair and enzyme/hormone synthesis, leading to faster recovery of fatigued and depleted cells.
* Vitamin A and β-carotene:
– Rich in vitamin A (approximately 650 μg per 100g), it is absorbed as retinol and contributes to maintaining vision, strengthening immune function, and maintaining healthy skin and mucous membranes.
– Contains β-carotene precursors, which have antioxidant effects that prevent cell damage.
* Vitamin B group (especially B1, B2, and B12):
– Vitamin B1 (thiamine): Essential for converting carbohydrates into energy. Directly linked to fatigue recovery.
– Vitamin B2 (riboflavin): Aids in the metabolism of lipids and proteins, and supports the health of skin and mucous membranes.
– Vitamin B12 (cobalamin): Involved in red blood cell formation, preventing anemia and maintaining nerve function.
* Essential fatty acids (EPA and DHA):
– EPA (eicosapentaenoic acid): Thins the blood and improves blood flow. Promotes the excretion of fatigue-causing substances.
– DHA (docosahexaenoic acid): A component of brain nerve cells, it helps improve concentration and support memory.
* Minerals (calcium, iron, and zinc):
Contains calcium, which helps in the formation of bones and teeth; iron, which is involved in oxygen transport; and zinc, which is necessary for immunity and cell division, supporting overall health maintenance.
Furthermore, combining eel with compatible vegetables is said to enhance its nutritional value and further boost its health benefits.
* Spinach: Spinach is rich in iron, vitamin A, and vitamin C. Consuming it with the protein in eel creates a well-balanced diet. Iron, in particular, is effective in preventing anemia and contributes to maintaining daily health.
* Broccoli: Broccoli contains dietary fiber, vitamin K, and folic acid, and is expected to have antioxidant effects. Consuming it with the fat in eel improves the overall balance of the meal.
* Mushrooms: Low-calorie, highly nutritious mushrooms such as shiitake and king oyster mushrooms not only enhance the flavor of eel but also improve gut health by adding dietary fiber, thus improving digestion and absorption and supporting overall health.
* Carrots:
The beta-carotene contained in carrots is converted into vitamin A in the body, contributing to eye health and improved immunity. Absorption is enhanced when consumed together with eel fat.
Eels, which have long been praised for their nourishing and invigorating effects, are indeed rich in nutrients that maintain bodily functions and keep the mind and body energetic, making them a good choice for navigating the transitional seasons until the beginning of autumn. On the other hand, even for people who obtain their nutrients from plants, following the wisdom of our ancestors, it should be possible to roughly estimate what alternative plant-based nutrients are needed during the changing seasons.
In any case, the changing of the seasons is a turning point encompassing both an end and a new beginning. Increased humidity in spring can lead to a feeling of heaviness, summer heat can increase anger and impatience, and autumn dryness can easily trigger feelings of anxiety and loneliness. At such turning points, it can be inferred that, since ancient times, people have incorporated foods rich in seasonal nutrients into their diets to promote physical and mental health, as a way to purify accumulated blockages in the body, emotions, and thoughts, and to correct and adjust inner turmoil.
Purification is used to mean cleansing or purifying by removing impurities from nature, mind, and body. However, the appropriate method of purification may vary depending on the environment, mood, and individual differences, so it is essential to carefully consider the method before actually trying it.
In ancient Greece, as a concept of spiritual purification, Aristotle (384-322 BC) mentioned the cathartic effect in his Poetics, where the mind could be purified through the fear (phobos) and pity (eleos) that theater evokes in the audience, and specifically stated that watching tragedy purified the audience’s emotions.
Using Sophocles’s Oedipus Rex, a masterpiece of Greek tragedy, Aristotle proposed the concept of catharsis, which posits that emotional elements (fear and pity/sympathy) and the intellectual elements that give rise to them (cognition and reversal) lead to the purification and liberation of emotions.
The story’s plot is as follows: Oedipus unknowingly kills his father, marries his father’s wife (his own mother) without knowing it, later learns the truth, his wife (his mother) commits suicide, and Oedipus blinds himself, wandering aimlessly. In other words, Oedipus’s happy state is reversed into unhappiness through the recognition of the truth, leading to the induction of fear and pity. Aristotle’s theory of tragedy can be summarized as follows: an ideal tragedy involves these elements of fear, pity, recognition, and reversal, thereby leading to catharsis (purification) of the audience’s emotions.
The concept of catharsis in ancient Greek tragedies was adopted in later tragedies, such as those of the Renaissance and Shakespeare (1564-1616). The basic setting of these tragedies involves stories of fate and ruin stemming from immorality, injustice, and conflict within powerful and wealthy royal families and upper classes. The moment the protagonist realizes their tragic fate, it evokes a strong sense of pity in the audience (ordinary people), as if sharing their suffering, leading to a sense of purification at the end of the performance.
Furthermore, in ancient societies, catharsis was collectively experienced through religious rituals and festivals to cleanse sins and impurities. At the Temple of Eleusin in ancient Greece in the 5th century BC, participants believed that experiencing mystical rituals praising the goddess Demeter would overcome the fear of death and purify their souls.
As depicted in the film Gladiator, in the Colosseum of ancient Rome, spectators rejoiced in the fierce battles of gladiators fighting for their lives, experiencing firsthand the terror of death and a violent catharsis throughout civil society, thereby feeling the reality of their own existence. At the same time, it served to give the audience vitality and to release their social grievances.
In fact, the fervor in this purification ritual, conducted by the rulers, may have functioned as a form of mind control on the citizens, planting the fear of being stripped of their citizenship and reduced to slavery in their subconscious while providing a temporary sense of relief. From this perspective, there seems to be an essential similarity between the purifying effect of pity brought about by ancient Greek tragedy on the general public and the purifying effect based on fervor in the ancient Roman Colosseum, both in their manipulation of the subconscious minds of ordinary people. In any case, the psychological operations that utilize the purifying effect brought about by art and events to induce obedience to the rulers are still being practiced today, and it can be said that ordinary people must exercise extreme caution.
In medieval European Christian churches, confession was a ritual to obtain God’s forgiveness, and it was believed that voicing the sins one harbored in one’s heart brought about the purification of the soul.
During the Napoleonic Wars, soldiers who fought under extreme conditions are said to have experienced a kind of euphoria known as combat catharsis, where the terror and anger swirling on the battlefield reached their peak, a temporary sense of release resulting from the interplay of extreme tension and violence. After the war, many soldiers suffered deep psychological wounds and mental anguish, known as war neurosis.
In India, as a form of spiritual catharsis, pilgrims bathe in the sacred waters of the Ganges River, which are believed to have the power to cleanse sins and purify the soul. They chant mantras while bathing, gaining the strength to be freed from sin and embark on a new life.
In addition to these, traditional festivals and rituals with a strong cathartic element, where emotions are released and regenerated through collective enthusiasm, are passed down in various parts of the world, such as the carrying of portable shrines in Japan, the carnival in Brazil, the tomato festival in Spain, and the ecstatic dance rituals in Africa.
Meanwhile, catharsis came to be used in the medical field as a treatment method to expel harmful substances accumulated in the body and to wash away negative emotions accumulated in the mind by releasing heightened emotions.
Josef Breuer (1842-1925) encouraged Anna O., who was suffering from severe hysterical symptoms, to talk freely. As she spoke of emotions and traumas that she had suppressed for many years, her symptoms lessened, and this type of talk therapy, which releases suppressed emotions deep within the heart, later came to be known as cathartic therapy.
Furthermore, his disciple Sigmund Freud (1856-1939) linked catharsis to the release of emotions and a sense of satisfaction, and developed a hysterical treatment method that combined hypnotherapy and emotional expression. In the field of psychoanalysis, this method came to be used as a psychotherapy for releasing repressed emotions and traumas.
Carl Jung (1875-1961) proposed the concept of the collective unconscious and explored the relationship between trauma and myth. In trauma therapy and PTSD treatment for war survivors and victims of abuse, therapy is used to heal emotional wounds and promote catharsis by putting emotions into words and talking about past events.
One example of the cathartic effect from a psychological perspective, which everyone may experience in their daily lives, is the release of emotions, a lighter heart, improved mental health, and reduced mental burden that can result from dialogue, confiding, and expressing emotions with others.
In any case, the cathartic effect refers to the release of desires, emotions, and impulses that are the cause of anxiety, worries, unpleasant feelings, sadness, irritation, and suffering, which is brought about by releasing these feelings through language or actions, thereby leading to the disappearance or purification of such emotions. Therefore, catharsis has also come to be known as a term that refers to the satisfaction obtained through compensatory actions.
According to Nietzsche (1844-1900), true catharsis is the release of emotions that follows suffering, where one accepts all events in life, uses them as fuel, and is led to self-transcendence while battling despair. (ref., Earthrise And Essential Elements Of The Earth)
Among literary masterpieces, there are many stories that delve deeply into the inner world, stimulating emotional release and bringing about a cathartic effect. Examples include Dostoevsky’s “Crime and Punishment,” which depicts Raskolnikov’s crime and subsequent suffering, guiding the reader through the protagonist’s psychological conflict and promoting a purifying effect, and Victor Hugo’s “Les Misérables,” where Jean Valjean’s journey of atonement ultimately brings about catharsis.
In Japan, when we talk about purification, we are reminded of the Kojiki (古事記) and Nihon Shoki (日本書紀) myths. In these stories, Izanagi-no-Mikoto (伊邪那岐命) went to the underworld (黄泉の国) to retrieve his wife, Izanami-no-Mikoto (伊邪那美命, but failed and returned to the mortal world, where he purified himself of the defilement he had received in the underworld by bathing in seawater. Even today, the custom of offering prayers and purification at shrines at milestones in life such as Shichi-Go-San (七五三, a coming-of-age ceremony for children), and of people receiving amulets for protection against evil for spiritual purification, are still passed down.
In Buddhist philosophy, inner peace is attained by purifying attachment, which is the root of suffering, and by realizing impermanence. (ref., Find The Right Path To Break Free From The Malevolent Spell Of The Rulers)
1. Greed (貪欲, tonyoku): Strong attachment to things, desire, craving, materialism, desire for power, desire for fame.
→ Induces suffering such as dissatisfaction, impatience, pain caused by attachment, loss of inner peace, and addiction.
2. Anger (瞋恚, shin’i): Anger, hatred, jealousy, violence, conflict, criticism.
→ Induces suffering such as hatred, anger, regret, breakdown of relationships, and loneliness.
3. Ignorance (愚痴, guchi): Ignorance, delusion, doubt, poor judgment, indecisiveness, and prejudice.
→ This induces suffering such as confusion, anxiety, self-doubt, loss of confidence, and decreased decisiveness.
To break the cycle of suffering caused by the three poisons, it is essential to begin by looking inward, objectively observing the workings of one’s mind, becoming aware of the existence of the three poisons, cultivating compassion, and practicing the Middle Way to maintain a harmonious state of mind without bias. (ref., Mindfulness Embracing Autumnal Sense And Sensibility)
Plato (427 BC – 347 BC) believed that an ideal personality is formed when reason, spirit, and desire—elements inherent in the soul—are harmonized, and catharsis is the process of appropriately controlling desires and anger, and refining the soul through reason.
In Phaedo, Plato states that elements originating from the body are the cause of clouding the soul, leading to a judgment that can only be made through the senses of pleasure and displeasure.
1. Pleasure and pain – attachment to sensory stimuli.
2. Fear and desire – a mind driven by results and gains/losses.
3. Vanity and the need for approval – losing sight of one’s true self due to concern for the opinions of others.
In fact, just as Socrates said that philosophy is about freeing the soul from bodily desires, perhaps the purification of the soul means being freed from attachments to mind and body, and achieving clarity of thought.
Plato divides the process of refining the soul into three stages.
1. Observe (Self-Awareness):
By observing emotions and impulses from an external perspective, and becoming aware of impatience, comparison, and fear, the soul begins to purify, leading to Socrates’ statement that “those who know fear nothing.”
2. Separate (Create Distance):
Instead of suppressing emotions, freedom is gained by distancing oneself from desires, feelings, and common sense that cloud the soul, and by not reacting immediately.
3. Illuminate (Reason and Beauty):
Find beauty in harmony, order, and truth, and an innerly balanced rhythm, connecting it to the radiance of the soul.
In any case, refining one’s soul and polishing oneself through the process of purification is essential for a better life and well-being, and there are various methods of purification that can be done in daily life, from simple things to those that can be achieved by slightly changing one’s awareness.
* Airing out, ventilation, and cleaning:
In living spaces, stagnant air, dirt, and clutter can accumulate conscious or unconscious stress. Airing out, ventilation and cleaning purify this stress, replacing it with fresh air and tidying up, leading to a refreshing effect.
* Sounds that Bring Harmony with Nature:
Natural sounds such as the babbling of a stream or the burning of a campfire, as well as the high-frequency sounds used in Mozart’s music, are believed to produce alpha waves with a 1/f fluctuation similar to that of the natural environment, and are thought to have a relaxing effect on the mind and brain.
* Meditation:
Meditation, which intentionally creates time to clear one’s mind, is an easy way to reset and purify the brain and mind.
* Aromatherapy and Incense:
Pleasant scents encourage deep breathing, allowing plenty of oxygen to circulate throughout the body and promoting purification. The smoke from burning incense or sage is believed to ward off evil spirits and purify the air.
* Salt:
Since ancient times, salt has been considered to have purifying, protective, and antibacterial properties. Placing it at the entrance, using it in cooking, or adding it to bathwater helps prevent negative energy and contributes to purification.
* Water:
Water is the most basic means of purification. Cleaning with water, washing the body, and the custom of purifying hands and mouths at shrine water basins are all symbols of purification.
In short, in the maintenance of one’s mind, body, and reality, physical purification will lead to a clean and comfortable living environment, while mental purification will lead to stress reduction and improved mental health.
The period of transition between seasons, known as Doyo (土用), has traditionally been considered a time for adjusting mind and body, as physiological vulnerabilities can be exposed during this time. Ancient wisdom reveals how to live in harmony with nature, removing the accumulated impurities of life and maintaining purity, as nature itself transforms.
Conscious purification at seasonal changes and milestones can remove negative energy, vicious cycles, and negativity, allowing good fortune and positive energy to flow in, potentially improving social life and communication, leading to increased self-esteem and well-being.
By releasing unnecessary inner emotions and regulating energy flow, the flow of reality can be changed, potentially leading to the maintenance and control of one’s inherent nature in areas such as spirituality and productivity. Furthermore, as vibrations become aligned and the flow naturally becomes lighter, it may lead to opportunities to unlock previously unnoticed potential.
Sincerely grateful for your financial support.
Sources and references:
