Short Story: The Woman Who Waters Her Plants at Midnight

Kyoto, Japan | Autumn

The first time Haruto noticed her, he nearly choked on his instant noodles.

It was twelve minutes past midnight, and he had been sitting at his desk in apartment 4B of the Tanaka Residence, a narrow six-storey building wedged between a convenience store and a drainage canal in the Fushimi ward of Kyoto. He was not supposed to be awake. He was, in fact, supposed to have submitted three chapters of his thesis on Heian-era court poetry to his supervising professor by nine that morning, a deadline he had missed with the cheerful negligence he applied to all deadlines. The noodles were consolation. The window was open because the radiator was broken again.

That was when he saw her.

The apartment directly across the narrow alley: 4C of the mirror-image building, close enough that on humid nights Haruto could hear his neighbour on the left side snoring; it had been dark for three weeks. He had assumed it was empty. The building manager, a retired postal worker named Ogawa-san who seemed constitutionally opposed to sharing information, had said only that “someone new” was moving in “sometime.” Haruto had nodded and gone back to being useless.

But now the window across the alley was lit with a single lamp, amber and low, and beneath it stood a woman. She was perhaps forty, perhaps older, with long dark hair tied loosely at her neck. She wore a pale grey yukata, the kind people wear at home, not for ceremony. And she was watering her plants.

This would have been unremarkable — neighbours had plants; plants required water — except that there were so many of them. The windowsill was dense with pots: monstera, trailing pothos, small ferns, something with waxy red blooms Haruto couldn’t identify. She moved among them with a small copper watering can, methodically, silently, her expression unreadable.

At midnight.

Haruto watched for a moment, decided it was none of his business, and went to sleep.

He noticed again the following night. And the night after that.

Same time. Same lamp. Same unhurried circuit of the windowsill. She never looked up. She never appeared to notice him watching. He told himself he wasn’t watching, he was simply present at his desk, which happened to face the window, which happened to face her window. He was working. He happened to glance up. Repeatedly. For twenty minutes at a time.

By the fifth night, he had named the plants. The monstera was Kenji. The trailing pothos was Michiko. The thing with the red blooms he called the Senator, for no reason he could articulate.

By the seventh night, he had begun to find it unsettling.

It wasn’t that watering plants at midnight was, objectively, sinister. People had insomnia. People had unusual schedules. Haruto himself regularly ate dinner at two in the morning and considered this normal. But there was something in the precision of it: the same minute, the same order, the same tilt of the copper can, that felt less like habit and more like ritual. Like obligation. Like something that had to be done, or something bad would follow.

He mentioned it to his friend Daisuke over the phone.

She’s watering plants,” Daisuke said flatly.

At midnight. Every night. Like clockwork.”

Haruto. You know what this sounds like? A man who hasn’t left his apartment in two weeks and has started anthropomorphising houseplants.”

The Senator has a very commanding presence.”

Go outside.”

He did not go outside. He did, however, begin to research.

The internet, he discovered, was full of folklore about midnight and plants. Certain traditions held that plants absorbed spiritual energy more readily at night, when the air was still and human interference minimal. Others suggested that water given under moonlight carried properties that daylight could not offer. He found a forum: deeply niche, fiercely earnest, dedicated to “lunisolar horticultural timing,” whose members charted their watering schedules against moon phases with the seriousness of hedge fund analysts tracking indices.

He also found, buried in the folklore of rural Kyoto, a belief he had not encountered before.

It was a fragment, cited in a 1973 academic paper on Fushimi folk customs, attributed to an unnamed elderly resident: the woman who tends to the dead at midnight does so because the dead must not wait, and the garden remembers every name.

Haruto stared at that sentence for a long time.

The dead. Must not wait.

He looked across the alley. The lamp was on. She was there.

Kenji and Michiko and the Senator caught the light.

He began watching more carefully. He told himself he was being responsible, that a lone woman engaged in mysterious midnight rituals in a building where he lived was, at minimum, worth understanding. He was not, he assured himself, becoming obsessed. He was gathering data.

The data was strange.

She never received visitors. She left the apartment, as far as he could tell, only during the day. He sometimes heard footsteps in the hall in the early afternoon, a plastic bag rustling. She cooked: he occasionally caught the smell of something warm drifting across the alley, soy and ginger, something slow-simmered. But the lights in the main room were always off by ten. And then, at midnight, the lamp came on. And she watered.

One night he noticed something new. She spoke to them. Not loudly, he couldn’t hear words, only the shape of her mouth moving, the slight incline of her head as she brought the can close to a pot. She paused at each one. She seemed to be telling them something. Or asking.

Haruto’s throat felt dry.

He thought about the paper. The garden remembers every name.

What names?

He ran into Ogawa-san in the stairwell on a Wednesday and, with great effort of will, asked about the new tenant in 4C across the alley.

Shimizu-san,” Ogawa-san said, already moving past him.

Does she…has anyone mentioned anything unusual about her schedule? She seems to be up very late.”

Ogawa-san stopped. Turned. Looked at Haruto with the expression of a man who had been asked whether the ocean was damp. “She works nights,” he said. “Hospital. Shifts end around eleven. Takes the train back.” He resumed his descent. “Don’t you have a thesis to be writing?

Haruto stood in the stairwell for a moment. Then he went back upstairs.

She worked at a hospital. Night shifts. She came home at eleven and watered her plants before sleeping.

He sat at his desk. He looked at the dark window across the alley. He thought about all of it: the lamp, the copper can, the careful mouth forming words, the research he’d done, the names he’d invented, the 1973 paper with its fragment about the dead.

At midnight, the lamp came on.

He watched her begin her circuit: Kenji first, then the trailing Michiko, then down the row. She paused at the Senator, and he watched her lips move. He had spent eleven days constructing a mythology around this woman. Eleven days of dread and fascination, of whispering to Daisuke about dark rituals and sleeping soil and names the garden remembers. He had, he now understood, written an entire ghost story inside his own head and cast a hospital nurse in the lead role because he had not been outside in two weeks and his thesis was nowhere near finished and his brain had apparently decided that paranoid folklore was more interesting than Heian-era court poetry.

The Senator caught the lamplight. Red blooms, waxy and cheerful.

He wondered what she was actually saying to them. Probably something like: you need more sun, I’m sorry I can’t do anything about that at midnight, please don’t die on me, I’ve had a long shift and I can’t lose you too.

He wondered if she even knew someone across the alley had named her plants, built her a mythology, and spent the better part of two weeks convinced she was communing with the dead rather than, as it turned out, just keeping the one living thing in her apartment alive after a twelve-hour shift in an ICU ward.

He closed his laptop, picked up his phone, and called Daisuke.

I figured it out,” he said. “She’s a nurse. She waters them when she gets home from work. That’s it.”

A pause. “I told you,” Daisuke said.

You were right.”

How does it feel?”

Like a man who named a plant ‘the Senator’ and lost eleven days of his thesis.”

Go outside, Haruto.”

I’m going outside.”

He hung up. Looked across the alley one last time. The lamp was still on. Shimizu-san was still there, finishing her circuit, and now she set down the copper can and stood for a moment with her hands resting on the windowsill, looking out at the alley: at the canal, the convenience store signs, the narrow sliver of Kyoto night between the buildings.

Then she looked directly at his window.

Directly at him.

And waved.

A small wave. Perfectly ordinary. The wave of someone who has known for eleven days that her neighbour has been watching her water her plants and has been waiting, with immense patience, for him to be embarrassed about it.

Haruto, thesis student, plant-namer, architect of midnight mythologies, slowly raised his hand and waved back.

She turned off the lamp.

He sat in the dark for a moment, then opened his laptop and, for the first time in two weeks, began to write; not about court poetry, but a note he intended to slip under the door of 4C in the morning: I’m sorry for staring. Your plants are lovely. The one with the red blooms is particularly dignified. I have been calling him the Senator.

He paused, then added: I think he has potential in local government.

He read it back. Deleted the last line. Kept the last line. Deleted it again.

Kept it.

The canal outside made its quiet sound. Somewhere down the hall, his neighbour began to snore. Haruto Watanabe, twenty-six, currently failing his doctoral programme with distinction, started writing about Heian-era poetry at twenty past midnight, and for the first time in weeks, felt entirely fine about being awake.

This week’s quote, a modern rendering of a Buddhist teaching on generosity, attributed to the Buddha, reminds us that generosity is not determined by how much we possess, but by our willingness to share what we have. We sometimes imagine giving as something reserved for people with abundance: when we have enough money, enough time, enough knowledge or enough emotional energy, then we will be generous. But this idea turns that assumption around. Even when our resources are limited, there may still be something we can offer. A small amount of money, a meal shared, a few minutes of our time, useful knowledge, encouragement, kindness or simply our full attention can matter enormously to someone else.

More importantly, giving when we have little changes our relationship with abundance. Instead of concentrating solely on what is missing, we recognise what is already available to us. Generosity becomes less about the size of the gift and more about the spirit in which it is offered. This doesn’t mean giving until we have nothing left or neglecting our own needs. Healthy generosity includes discernment and boundaries. Rather, the message encourages us not to postpone kindness until some imaginary future when we finally have “enough”. Perhaps the greatest lesson is that we almost always have something to give. Sometimes the smallest gestures, offered sincerely and at precisely the right moment, can carry far greater value than their material worth suggests.

This week, the Bhagavad Gita in verse 6.26 brings the wandering mind back gently. Many of us believe that a calm mind is a mind that never wanders. Krishna offers a gentler perspective. The mind is naturally restless. It drifts toward worries, memories, fears and distractions. Spiritual growth is not measured by how often the mind wanders but by how often we bring it back. This verse reminds us that strength is found in returning. Every time we notice ourselves lost in anxiety, anger or doubt and consciously return to the present moment, we strengthen our inner stability. The practice is not perfection, the practice is patience. Like training a young tree to grow upright, we guide the mind back again and again until steadiness becomes its nature.

This week seemed to carry an unexpected lesson in loosening my grip. There were things I wanted settled, plans I wanted confirmed, and moments when uncertainty could easily have me you down the familiar road of worrying about every possible outcome. But somewhere along the way, something shifted. The question became less of “how do I make this work? and more of “what if it doesn’t, and I’m still perfectly capable of finding another way?”. That is quite a profound change.

Work continued at its usual pace, with deadlines, deliverables, planning and the constant juggling of things that somehow multiply when nobody is looking. There were also practical frustrations and conversations about future arrangements that could have felt much heavier than they ultimately did. Instead, there seemed to be a growing recognition that a job, project or organisation can be important without becoming the foundation upon which your entire sense of security rests. Interestingly, while one part of life was asking me to release control, another was quietly looking ahead. Future plans resurfaced, possibilities that had been tentative began feeling more real. There was organisation, problem-solving and even the satisfaction of finding small ways to stop everyday information from disappearing into the black hole where forgotten tasks apparently go to live. Perhaps that’s the theme of this week: security doesn’t always come from knowing what will happen next. Sometimes it comes from knowing yourself well enough to trust that you’ll handle whatever does. Not everything needs to be secured today. Not every answer needs to arrive immediately. Some doors will open, some won’t, and increasingly, I’m learning that either way, I’ll keep walking.

This week I learned that when you feel overwhelmed by the way events are unfolding in your life, turn inward. Look closely at your limiting beliefs and the assumptions you hold about how life should look. Shift your focus toward cultivating presence. Explore who you are becoming. When you move beyond the noise of external experiences and distractions, you open yourself to unshakable peace. The mind will come up with many unhelpful thoughts; simply let them go. Let trust settle firmly within your heart. No matter how impossible things may seem at first, know that you will never miss what belongs to you.

That’s all I have for you this week. Stay happy, keep smiling and remember to look inward when you get overwhelmed!

In My Hands Today…

Ungovernable: The Political Diaries of a Chief Whip – Simon Hart

Over the course of five years, Simon Hart had a front-row seat to the most turbulent times in recent British political history. Ungovernable lifts the lid on life as an MP and chief whip during one of its most turbulent eras in modern-day Britain.

From negotiations around Brexit to the impact of Liz Truss’s extraordinary forty-nine-day premiership and the Russian invasion of Ukraine, Simon Hart has seen and heard it all. And starting in 2022, under Prime Minister Rishi Sunak, he witnessed successive dramas unfold, all while holding down the (often misunderstood) position of chief whip.

Astonishingly, during those whip years, Simon oversaw a near record fifteen Conservative MPs fall by the wayside. Three of these were resignations, including Nadine Dorries and the scandal of her disappearing peerage; two were defections to Labour; and the remaining ten were suspended by Simon for offences ranging from Matt Hancock’s unauthorized appearance on I’m a Celebrity, Get Me Out of Here to Lee Anderson’s comments about the London Mayor. Each one of these involved an extensive build-up, a complicated process, and a noisy and vitriolic public commentary.

None of this stopped him from becoming one of the few chief whips – of which there have been eleven since 2010 in fourteen consecutive years – to survive for an entire premiership.

In a first-of-its-kind extraordinary look at life as a chief whip, Ungovernable is a revealing, real-time, blow-by-blow account – offering a glimpse of what truly goes on in Westminster behind closed doors.

Sacred Stones, Spaces, and Stories: Divya Desams Part 23

Thiruvelukkai Temple, Kanchipuram, Tamil Nadu
Among the many Divya Desams in Kanchipuram, Thiruvelukkai stands slightly apart because of the form in which Vishnu is worshipped here. The presiding deity is Azhagiya Singar, a graceful form of Narasimha, with Amritavalli Thayar as the goddess. The name Thiruvelukkai is often interpreted as “the sacred place where the Lord chose to stay.” The story suggests that after intense action, the divine paused here. In a city filled with temples representing teaching, illumination and protection, Thiruvelukkai speaks of something quieter, the moment after anger fades and balance returns.

The mythology connected to this temple begins with the well-known story of Narasimha, the fierce incarnation of Vishnu who appeared to destroy the demon king Hiranyakashipu. Narasimha emerged in blazing fury to protect Prahlada and restore righteousness. Yet the story does not end with the destruction of the demon. According to local tradition, after the battle, Narasimha continued moving across the land, still carrying the heat of that divine rage. The gods and sages prayed for the Lord to calm himself and settle into peace. It is believed that Narasimha chose this place in Kanchipuram to rest, allowing the fierce energy to soften. Because the Lord willingly stayed here in a composed form, the place came to be known as Thiruvelukkai.

In the sanctum, Narasimha does not appear in the explosive posture often associated with the incarnation. Instead, he sits with controlled strength. The lion-faced form is still powerful, but the expression is composed, almost reflective. Devotees often describe the image as one of restrained force: the moment when anger has already passed, and wisdom has returned. Amritavalli Thayar’s shrine adds warmth to the space, grounding the intense symbolism of Narasimha with compassion and grace. The presence of both shrines together makes the temple feel balanced rather than intimidating.

Historically, Thiruvelukkai reflects the same long continuity that marks many temples in Kanchipuram. The earliest structures likely date back to the Pallava period, when the city was an important centre of religion and scholarship. The Cholas later strengthened the stone structure and supported ritual practices through donations and endowments. Vijayanagara rulers and local patrons added mandapams and repairs over time. Despite these additions, the temple never expanded into a monumental scale. Its modest size gives it a quiet dignity. The focus remains on the sanctum rather than the surrounding architecture.

Architecturally, the temple carries the familiar elements of South Indian temple design, though in a more intimate form. The entrance gopuram is modest, and the courtyard leads directly toward the sanctum without long corridors. Inside, Azhagiya Singar faces west, an orientation that immediately draws attention. The idol’s seated posture creates a sense of stability within the space. The lion-faced features are clearly defined, yet the calmness of the form tempers the ferocity usually associated with Narasimha. The temple tank nearby adds to the sense of stillness, reflecting the sky and reinforcing the quiet mood of the surroundings.

The rituals at Thiruvelukkai follow the Vaishnavite tradition and unfold in an unhurried rhythm. Morning worship begins with Suprabhatam, followed by alankaram and neivedyam. Evening aradhanai brings devotees together once more before the temple closes for the day. During festivals such as Narasimha Jayanti and Vaikunta Ekadasi, the temple becomes livelier, but the atmosphere never loses its sense of composure. When the deity is taken out in procession during festival days, devotees often remark on how the seated form of Narasimha appears both majestic and serene.

The pilgrimage experience at Thiruvelukkai feels quieter than many other temples in Kanchipuram. The streets around the temple move at a slower pace, and the entrance does not overwhelm visitors with scale. Once inside, the sanctum quickly becomes the focal point. Standing before Azhagiya Singar, one senses a kind of emotional steadiness. The temple seems to acknowledge that anger and turmoil exist, but it also suggests that they do not need to define the end of the story. Calm can follow intensity. Strength can settle into wisdom.

Culturally, Thiruvelukkai occupies an important place within the Divya Desam tradition because of its association with Narasimha’s transformation from fury to composure. The Alvars sang of the Lord here as both powerful and compassionate, recognising that the same force that destroys injustice can also protect with tenderness. For devotees, this duality is comforting. Life often brings moments of frustration or struggle, and the image of Narasimha sitting peacefully reminds them that strength does not have to remain explosive. It can mature into control.

In modern times, the temple continues its daily rhythm without interruption. Renovations have strengthened the structure and improved facilities, but the atmosphere remains largely unchanged. Devotees still come seeking courage and emotional balance. Some pray here when they feel overwhelmed by anger or stress, believing that the Lord who calmed himself here can help steady their own minds.

Thiruvelukkai ultimately represents the quiet moment after intensity. Narasimha’s presence here is not about battle but about what comes after. The fury that once protected Prahlada has softened into watchful calm. In the wider Divya Desam journey, this temple adds an important dimension. It reminds us that strength is not only about action; it is also about knowing when to become still.

Thiruneeragam Temple, Kanchipuram, Tamil Nadu
In Kanchipuram, where many Divya Desams sit close to each other within the sacred geography of the town, Thiruneeragam occupies a quieter corner. The presiding deity here is Jagadeeshwara Perumal, with Nilamangai Thayar as the goddess. Today the shrine is located within the Ulagalantha Perumal temple complex, which means it does not stand as a separate temple in the way some of the other Divya Desams do. Yet its presence remains distinct in meaning and tradition. The name Thiruneeragam itself carries the key to the temple’s identity. “Neer” means water, and the temple is associated with the element of water and the calm balance that water represents.

The mythology connected with Thiruneeragam reflects this symbolism. According to tradition, the earth once faced a severe imbalance that led to drought and dryness. Without water, life struggled and the land lost its vitality. The sages and gods prayed to Vishnu for relief, asking him to restore balance to the natural order. Vishnu appeared here as Jagadeeshwara Perumal and blessed the land with life-giving water. The story is simple but meaningful. Water is not just a physical element; it represents renewal, nourishment and continuity. By restoring water, the Lord restored stability itself.

Because of this connection, Thiruneeragam is often associated with emotional and spiritual cooling. Just as water settles dust and calms heat, the presence of the deity here is believed to steady troubled minds. Devotees approach Jagadeeshwara Perumal when life feels dry or difficult, when patience is running low or when circumstances seem uncertain. The symbolism is quiet but powerful. Water does not force change; it nourishes slowly until life begins again.

Historically, the shrine belongs to the larger sacred landscape of Kanchipuram, which flourished under the Pallavas and later under the Cholas. Many temples in the town grew during these periods, supported by rulers who saw Kanchipuram as both a political and spiritual center. Thiruneeragam itself became part of the Ulagalantha Perumal complex over time, likely during Chola or later developments when temple spaces were reorganised and expanded. Even though the shrine is smaller than many others in the town, its identity has remained clear because of the Divya Prabandham hymns that mention it.

Architecturally, the shrine reflects its modest scale. It does not dominate the temple complex but blends naturally into it. The sanctum housing Jagadeeshwara Perumal is simple and direct. The idol stands in a composed posture, holding the conch and discus, embodying steadiness rather than grandeur. Nilamangai Thayar’s presence nearby adds warmth and reassurance to the space. Together, they create an atmosphere that feels calm and restorative.

The temple environment itself supports this mood. Even within the larger Ulagalantha Perumal complex, the Thiruneeragam shrine carries a sense of quietness. Devotees often pause here for a few moments longer than they expect, as though the symbolism of water naturally slows their pace. The experience is not dramatic. It is subtle, like the gentle shift that happens when heat gives way to rain.

Ritual life here follows the traditional Vaishnavite pattern, with daily worship conducted as part of the larger temple schedule. The rhythms of suprabhatam, alankaram and evening aradhanai unfold steadily. During Vaikunta Ekadasi and other major festivals celebrated in the complex, the shrine receives additional attention, and devotees include it as an essential stop in their pilgrimage through Kanchipuram’s Divya Desams. The presence of the shrine within a larger temple also reflects the layered nature of Kanchipuram itself, where multiple traditions and stories overlap in the same sacred space.

Culturally, Thiruneeragam holds its place through the verses of the Alvars. The hymns that refer to this shrine highlight the Lord’s ability to bring renewal where there was dryness. In Tamil devotional thought, water often symbolises compassion and grace. Just as rivers nourish fields, divine grace sustains life. The temple, therefore, carries a quiet reminder that spiritual growth is not always sudden. Sometimes it arrives gradually, like rain after a long summer.

For pilgrims visiting Kanchipuram, the experience of Thiruneeragam often comes as part of a sequence. Moving from one Divya Desam to another, each temple reveals a different aspect of Vishnu’s presence. Thiruneeragam adds the element of balance through water. After the brilliance of Deepa Prakasa at Thiruthanka or the protective strength of Ashtabuja Perumal, this shrine offers a softer tone. It reminds visitors that restoration does not always come through force or dramatic intervention. Sometimes it comes quietly, through nourishment and patience.

In modern times, the shrine continues to function within the living rhythm of Kanchipuram’s temple life. Pilgrims from across the country still arrive, following the Divya Desam circuit and pausing here to offer prayers. Renovations and temple maintenance have preserved the sanctum while maintaining its simplicity. The shrine remains a small but essential presence in the sacred geography of the town.

Thiruneeragam ultimately represents the gentle power of renewal. Jagadeeshwara Perumal stands as the Lord who restores balance when life becomes dry and uncertain. Nilamangai Thayar adds compassion to that presence, reminding devotees that grace flows quietly but steadily. In the wider Divya Desam journey, this temple brings the message of water, not as spectacle, but as sustenance. It teaches that life continues not through force alone, but through the quiet flow that nourishes everything around it.

In My Hands Today…

How to Feed the World: A Factful Guide – Vaclav Smil

In this ambitious, myth-busting book, leading scientist and internationally bestselling author Vaclav Smil investigates many of the burning questions facing the world

Why are some of the world’s biggest food producers also the countries with the most undernourished populations?

Why is food waste a colossal 1,000kcal per person daily, and how can we solve that?

Could we all go vegan and be healthy? Should we?

How will we feed the ballooning population without killing the planet?

How Food Really Works shows how we misunderstand the essentials of where our food really comes from, how our dietary requirements shape us, and why this impacts our planet in drastic ways. Ultimately, this data-based, rigorously researched guide explains how we will survive and thrive long into the future.