Asian Thought Psychologically Minded Responses to Asian Thought Readings

Western civilization has been developing according to a set of coordinates that are entirely separated from the ones of its Eastern counterpart. The focus of this paper is to propose subjective psychologically-minded interpretations to a series of Asian stories and poems extracted from the traditions of Hinduism, Buddhism and Taoism.

The storyline of Searching for Buddha begins with the account of a monk's lengthy and arduous journey towards finding Buddha. When he finally locates Buddha's whereabouts, he finds that he needs to cross a river in order to reach the region of destination. Therefore, he solicits the help of a boatman. On waiting to get across, the monk notices something floating on the river, right towards the boat. As it gets closer, the floating object is revealed to be the monk's very own dead body, and the shock of the realization sends the traveler into a fit of distress. The story ends with the cryptic statement that the moment of recognition marked the debut of the monk's liberation.

The short story is an interesting read because it's enigmatic and allows the readers to extract their own interpretations. In essence, the story is rooted in metaphors, as Buddha is not given a literal connotation. What the monk is actually looking for is not a place, or a person, but the whole story symbolizes the journey of a human being towards achieving enlightenment. The element that triggers this transformation has a destabilizing effect on the balanced consciousness of the seasoned monk. All appearances seem to indicate that the impact of seeing his own corpse floating by causes much suffering, yet it seems that the monk needs to withstand this shocking episode in order to move forward on his spiritual path. Therefore, the appearance of his lifeless reflection comes as some sort of final test.

The dead body might be a symbol of the human ego, bodily desires, and wants, which were standing in the way of advancement. Seen from this perspective, the corpse represents a necessary defeat of self-centeredness in the process of transcending the existential cycles marked by suffering for the purpose of living a life which is enlightened and therefore fundamentally governed by equity and truth. What is more, the monk may have come to the realization that the life he had lead until that point was not wholesome, which might explain why he sees an instance of himself as not alive.

Another conclusion that can be reached after reading the story is that the monk is wrongfully engaged in a quest to find Buddha, when he actually needs to focus on finding his self. From this angle, looking upon his own corpse helps him become aware that he needs to search inward, and not outward. Thus, liberation is the equivalent of severing external ties with the world, of renouncing all previous attachments and preconceptions that come with external conditioning.

On a personal level, I can relate to Searching for Buddha in the sense that many times I have invested a lot of energy in the endeavor of attaining various goals, only to realize on the brink of fulfillment that actually achieving success was not as rewarding as I had initially deemed it to be. Rather, it was the journey of getting there that provided me with lessons of immeasurable value. Similarly, the monk from this story attains enlightenment just before reaching the final stage of a long enterprise, and having been attached to its final stage for a long period of time, it comes as a shock when he realizes that it has become obsolete.

Escape from Hell is the account of a bad man's opportunity to reach Heaven after he dies and is sent to Hell. Immediately upon arriving in Hell, he tries to convince its ruler, King Yama, of the fact that he is a good person. In response, the King offers that he will be allowed to go to Heaven if he can present a single good deed that he was responsible for in his lifetime. The sinner answers that he did save a spider from a bird once, and King Yama sends his Officers to find the spider and inquire if this is true. The officers find the spider in Heaven and fulfilling the role of Goddess of Silk, who confirms the man's story and offers to help him get out of Hell from sheer gratitude. Her only warning is that the man has to keep his faith as she spins a piece of silk from Heaven to Hell, and that he ought not to doubt its strength for even one second.

After she receives permission from both parties to enact her plan, the Goddess of Silk starts to weave a long thin piece of silk and drop it downwards. The man takes hold of it and starts to ascend, but on looking back, he discovers that hundreds of other souls clung to the seemingly fragile chord. He takes out a knife with the intention to cut the silk line bearing all the other intruding souls, but falls back to Hell before translating that thought into action. Seeing what has transpired, the Goddess of Silk expresses her regret that she can do nothing more to help the man who had helped her in the past, because he lacks faith and appears to not wish for his peers to reach Heaven as well.

On the one hand, this story raises the question of self-centeredness as principal reason for failure in making progress on the way to enlightenment, together with emphasizing the importance of holding fast to one's faith when in a predicament. In this sense, a blatant disregard for the plight of one's peers is depicted as having tremendous implications for the welfare of the purposefully insensitive person. Specifically, the goal is unattainable if the person who set it functions within the confines of an egotistical mindset. Thus, when the man makes the call to let all the other fellows fall back to Hell as a precaution because he fears that their combined weight might jeopardize his own chances of being saved, it proves that he has no regard for the lives of other individuals.

On the other hand, Escape from Hell appears to suggest that the very nature of the protagonist is wicked and does not alter, in any instance. The wicked man proves, again and again, that he is incapable of overthrowing his established patterns. To my mind, this implacability in the face of change is depicted as much too extreme. The message conveyed here is that it is possible for the essence of a human being to be fundamentally and unfalteringly flawed, which I simply cannot accept as being true.

Krishna and Arjuna is a short story that has the magnitude of myth. It begins by introducing the reader into a far-off reality of zealous practice of the ritual of yagna, which makes Agni become sick because he is the one who accepts the sacrifices made in the fire and sends them forward to the gods. Thus, the heavy inflow of ghee into the ritual fires has a negative impact on his well-being. Agni decides to ask for help from Lord Brahma, who prescribes that he should burn up a certain forest, in order to regain his vigor. However, as he does so, his twin brother Indra - believing that the forest is home to one of his close friends, the king of snakes - quenches down the fire with heavy rainfall from the sky.

At the indication of Lord Brahma, Agni seeks out and enlists the help of Arjuna and Krishna to protect him, and gifts Arjuna with a magical quiver. Using the quiver stops Indra's downpour, but this causes the outbreak of a war between Indra's troops and Arjuna on the one hand, and a battle between asuras and Krishna, on the other hand. Eventually, Lord Brahma makes an appearance to inform Indra that his friend is not located in that forest anymore, which has the effect of ending all hostilities. The final revelation that the king of snakes was actually safe and sound right from the start gives me the distinct impression that the motive is false, and therefore all of the events were unnecessary. In truth, I can't help but a feel a rush of frustration at Lord Brahma's belated informative note, because if only it had been provided earlier, the outbreak of a ful-scale battle may have been altogether avoided.

The story is suffused with symbols of duality. First of all, the incipit part of the account reveals an antagonistic juxtaposition of two kindred deities, Agni the god of fire, and Indra the god of rain and thunderstorms. Their very natures make them antithetical and mutually exclusive characters, a situation that serves to set a motive for the ensuing plot. However, the latter part of the story introduces Krishna and Arjuna, two exponents of polarity - dark and bright - who coexist in harmony. The two companions choose to aid Agni, because he was at his weakest. Therefore, their reinforcement could be perceived as an allegory for the strong being meant to help the weak.

The fact that the name of the story is Krishna and Arjuna indicates that the central idea is not based on the remote contrast between water and fire, but on the great friendship and effective teamwork comprised of the two eponymous characters. The association may also further suggest that two polarities who work in harmony are destined to achieve a favorable result. Hence, I believe that the message intended is to acknowledge and harness the opposing aspects of our lives, in order to achieve balance and make progress on our individual spiritual paths.

Concentration is a short Buddhist story. A young archery champion challenges a skilful and old Buddhist monk. In response, the monk calls for the youngster to follow him. Together, they reach a high mountain point where an unreliable-looking log is placed across a deep chasm. The monk walks on it, draws his bow, and hits a tree some distance away. Then he steps back off the log with ease and beckons his opponent to repeat the exercise. However, the young champion cannot take the same risk and refuses to meet the challenge.

The idea which stands out the most is that a mastered, calm mind is the key to balance. The monk walks confidently on the unsteady log, targets a far-off tree and shoots an impeccable shot, then returns gracefully. By comparison, although he is a big archery talent, the young man is paralyzed with fear and unable to move, let alone shoot arrows. Lack of training for the purpose of mastering his mind holds back the normal expression of all the other abilities in the case of the youngster. This is perfectly understandable to me. Archery aside, allowing fear to take command of the mind has a crippling effect for anyone's mind, regardless of what they're doing.

Another aspect that surfaces in the short story is the very realistic and recurring conflict of old vs. young, in the context of the latter's overconfidence, ignorance, or arrogance. Nowadays, it is a frequently met happenstance when a young person hurries to make the assumption that one's elders are somehow obsolete. Most notably, this scenario is visible within a familial setting. It was the same with me: I contest most of the decisions that my parents make, and they just never seem to see eye-to-eye with me. Nevertheless, wisdom comes with experience, and this is a universal truth that shouldn't be overlooked, thinking that past has nothing left to teach.

Longing for Darkness is special because it's an autobiography. The section of Longing for Darkness which is based on China Galland's encounter with the Dalai Lama presents the series of events which precluded their meeting, up to the point of their actual conversation. Having been delayed by an assassination attempt in Delhi, the author is headed towards Dharamsala where she is to meet the Dalai Lama after months of trying to make the arrangements. When they finally meet face-to-face, she presses him for his thoughts on the matters of laymen teachers, female teachers, and female deities.

The Dalai Lama says that Buddhism does not draw any lines between men and women, in the sense that a human being can reach enlightenment in any of these forms. Furthermore, he adds that, according to tradition, Tara could be perceived as a feminist figure, as she chose to hold a female form and reach enlightenment through it, due to the fact that it was too much of a rare occurrence, and hence make a statement.

Chapter 6 of China Galland's Longing for Darkness is a very inspiring read because it presents the account of her meeting with Dalai Lama as part of her spiritual quest and longing for the feminine face of God, which she envisions as being fierce, compassionate, but purposefully kept in the shadows. The author travels through this darkness. In fact, darkness is a major symbol throughout this work, because it stands for incubation, transformation, wisdom, insight, and encasing protection.

In this chapter, the author's extended spiritual journey is motivated by discovering connections between Tara, a female Buddha from the Tibetan tradition, and Western images of the Black Madonna. What is truly inspiring is China's acted out resolution to lead a spiritual life that includes and celebrates womanhood. To some extent, it reflects my own opinion that the feminine side of divinity is just as real as the male one, albeit much less publicized.

Siddhartha by Herman Hesse tells the story of a person who embarks on a journey for enlightenment with only his heart as compass. In the beginning, the protagonist is born a Brahmin and has all the means for a comfortable lifestyle, but is unhappy with his setting because he cannot find any meaning in it. Therefore, he makes the decision to leave home with his friend Govinda, and they both join a group of ascetics called Samanas for three years, in an effort to transcend the body's limitations. Shortly, Siddhartha comes to the conclusion that he cannot settle with simple renunciation, which is why he moves forward and joins the Buddha in pursuit of enlightenment. He actually meets the Buddha, who explains that his teachings are meant for escape from the cycles of suffering. Unsatisfied once more, Siddhartha leaves again with the conviction that the truth which he seeks is attainable only through practical experience.

Thus, he dives into a perfectly pragmatic way of life, where Kamala the courtesan trains him up in the pleasures of the flesh and Kamaswami the merchant instructs him in the secrets of commerce. He grows more powerful by the day, but at some point he becomes depressed and quits everything to return to the river. Siddhartha thinks about committing suicide and encounters Govinda, an old friend of his, but then comes across the ferryman and asks to commence an apprenticeship in his service. His and Kamala's son joins them for a while, but soon abandons the river in order to follow his own path. Initially, he is devastated, but Vasudeva helps him transcend his troubles by showing him the voices of the river before passing away, and Siddhartha continues to do his job. Here, ferrying people across the river, Siddhartha finally attains enlightenment by learning to tune into the unity of the river, then helps his friend Govinda do the same.

The person who achieves enlightenment is supposedly awed in the exact moment of revelation. However, in order to reach this stage, one has to tread an arduous path. Psychologist Carl Gustav Jung termed the whole process individuation, which clearly suggests the course of an individual endeavor, independent of other people. Siddhartha is taught to acknowledge that teachers are not enough to assist an individual in reaching enlightenment, as one needs to concentrate on reaching it by using his or her own powers. The demise of the exterior in favor of what lies within occurs as a strenuous process.

Gradually, as it becomes clear to him that these external spiritual compasses do not succeed in bringing him the knowledge and guidance that he needs, he forsakes them completely, and submerges in the material world, commuting to yet another external source in his quest. Siddhartha's final attainment of enlightenment does not come from someone imparting the wisdom to him in some way, but instead it is made possible through an internal connection to the river, which he acknowledges to contain the entire universe.

A connection can be identified between the main theme of Herman Hesse's novel and the short story, Searching for Buddha. In both of these stories, the protagonist is a man who seeks enlightenment, which is ultimately delivered by a river. As a matter of fact, Hesse's crafting of Siddhartha's journey shows that understanding is attained not through scholastic, mind-dependent methods, nor through immersing oneself in the carnal pleasures of the world and the accompanying pain of samara. Nonetheless, it is the completeness of these experiences that allow Siddhartha to attain understanding.

In essence, the young man subjects himself to a series of encounters with individuals who profess to have something to teach Siddhartha, and whose teaching he comes to deem shortcoming is some way. The Brahmins provide scholarship that induces intellectual proficiency, but that does not provide happiness. The samans provide Siddhartha with ascetism that brings on nothing but stoic perseverance. Kamala teaches the art of love, but fails to create a loving spirit. Kamaswami the merchant uses his complex experience in order to assist Siddhartha, but this only generates a series of difficulties with regard to possessions, eventually making it possible for the protagonist to understand that material values are not important.

I relate most to the hero's private journey, which serves to underline the importance of wisdom acquired by making mistakes, by gaining experience, fulfilling the duties of the householder, rejecting established dogmas and materialism, and seeking harmony with Nature. Through Siddhartha, we find our own lives at times, in the restlessness attached to learning more, the willingness to adapt new dreams and goals, to look for answers, to find our true selves, and never settle for anything less than what is authentic.

The Zen First Gate: Joju's Dog, and the Second Gate: Joju's Washing the Bowls are two Zen kong-ans which several people try to answer via correspondence with Soen Sa Nim, who acts as a guide. The first correspondent ventures an answer on Joju's Dog, and is told that it is neither good, nor bad, and that he should forsake his attachment to comprehending, and embrace not knowing because it would be indicative of a clear mind. To the following correspondents on the theme of Joju's Washing the Bowls, he again emphasizes the importance of keeping a clear mind and avoiding too much thinking, because it will lead to understanding, but stray right off the Zen path. Additionally, he insists that it is necessary to believe in oneself 100%.

Soen Sa Nim largely wants his correspondents to understand the risks associated with concentrating too much with the purpose of trying to find the hidden explanation of a concept that actually does not need to be analyzed. It is intriguing to observe how most correspondents have a tendency to employ a great deal of effort in trying to provide solutions to Soen Sa Nim's apparent predicaments. One of the principal reasons why Soen Sa Nim wants his correspondents to refrain from employing too much thought is the fact that he knows that they are inclined to find parallels to ideas that they already familiarized with. It is likely that the teacher wants his students to focus on a tabula rasa style of thinking with the purpose of being able to get a complex understanding of how the world works.

The fact that people are constantly obsessed with trying to associate new ideas with ideas that they have become acquainted with throughout the years is largely responsible for actually preventing them from seeing the bigger picture. They practically limit themselves by only finding parallels to concepts they know. This makes it difficult and virtually impossible for them to take on a whole new perspective.

At first glance, the two kong-ans and the discussions which sprouted around them seemed to make no sense whatsoever. On the second reading, however, the directions that the Zen Master was giving started to become clear, and the only interpretation that I can propose with confidence is that of these indications, and not to the kong-ans. The only real obstacles on the Zen path are attachment in any form or lack of confidence, and one can even become attached to understanding. Thus, mastering one's mind to be calm and clear becomes essential, because Zen is not possible without this requirement.

I believe that the text is meant to instruct readers with regard to how individuals can easily be mislead as they try to interpret particular ideas. Most people have the tendency to associate things they know nothing about with things that they are familiar with, as this is often regarded as being perfectly normal in the contemporary society. However, this prevents many from being able to understand complex ideas that bring on innovation and that have nothing to do with concepts that they are already acquainted with.

The text practically emphasizes the fact that one needs to focus on abandoning material values in his or her struggle to attain enlightenment in order for the respective person to be able to actually reach his or her goal. Soen Sa Nim concentrates on enabling his correspondents to see matters from a whole different point-of-view in order for them to be able to achieve success. By emphasizing the numerous mistakes that people are probable to come across as they attempt to reach enlightenment Soen Sa Nim wants to show the complexity of the matter.

The passages of the 81 short poems which compose Tao Te Ching are hermetical, ambiguous and really contradictive, which makes for a very difficult reading. The topics covered range from political advice for leaders, to practical wisdom for people. Among other themes, Tao Te Ching advocates Yin or female values, emphasizing the passive, solid character of nature, together with the quality of having without possessing. Even though the Esoteric Feminine can be known intuitively, it has to be complemented by the masculine principle, or Yang.