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ERNEST BECKER, Ph.D.
to a variety of
has been increasingly evident
and, to some, has
become a matter
concern. Zen typifies an Eastern approach
to problem-solving that
at the opposite
pole from Western ideals: the
being, puppetlike, manipulates himself in
the hope of coercing his environment.
Steeped in a tradition of magical omnipotence, the Zennist seeks to bring other-
worldly power to bear on this-worldly
the question "Does Zen hold forth
something of value to the West?"
book makes an unremittingly negative
answer. Zen, Dr. Becker remarks., has
thus far escaped unscathed from traditional
Western skepticism about irrational
antirational approaches to
understanding. In this book, he provides
clarification of perspec-
He gives a fresh view of Zen's origins
(Continued on back flap)
3 1148 00019 1981
29^ B3952 61-2378J Becker Zen: a rational critique
Zen: A Rational Critique DATE OCT f .
New YorL Department of Psychiatry.D.Zen: A Rational Critique By ERNEST BECKER. Ph. State University of Upstate Medical Center W-W-NORTON & COMPANY. INC . New York .
Copyright 1961 by Ernest Becker First Edition Library of Congress Catalog Card No. 61-7474 Printed in the United States of America for the Publishers by the Vail-Ballou Press 123456789 .
." 6123783 .To Douglas G. Haring the teacher imparts the ". spirit. .
102 The Central Psychological Role of the Trance in Zen. 185 Index. 155 9 Conclusion.CONTENTS Introduction: The Appeal of Zen to the West. 143 8 Psychotherapeutic Meeting of East and West. 190 . 133 7 The Thought Reform The Rebirth. 13 1 The Psychotherapeutic Personality Change. 23 Conversion. 43 2 The Zen Buddhist 3 The Zen Discipline as a Psychotherapeutic Process. 119 6 Zen Cosmology and Zen Values. 87 4 The Historical Background of Zen: An 5 Anthropological View. 173 Bibliographic Notes and References.
.CLIFFORD . when concept of man J." and power. BRONOWSKI "The danger lieve to society is wrong things. its apart into groups of fear is false." not merely that it should beis great enough. the state of society it falls is of a piece. though that should become credulous. . but that it W. state of A society holds together by the respect which man gives to it fails mind."The man. in fact.K. .
Zen: A Rational Critique .
The credulous new generations have to start again at the beginning and learn things all over. and with an ever new spirit animating their strivings.INTRODUCTION The Appeal of Zen to the West A living man who sits and does not lie down. It is a trite observation that knowledge accumulates so quickly and voluminously that we are con- stantly forced to rediscover something long known which has been quietly buried under the silt of more up-to-date thought or more pressing research. Yet this is what seems to have happened to Zen. A dead man who lies down and does not sit! After all these are just dirty skeletons. abnegation of the Western ethic of individuation and autonomy which was . The Westerner who finds some charm in Zen is often hard put to reconcile the antinomy. it is inevitable that they should choose to delight themselves with the wrong things. but rather to show that Zen really & S^SSSLS^ life. between its poignantly esthetic musings about man and nature and its blatant denial of life. 13 . The purpose of this book is not to effect reconciliation. so foreign to his own traditions.sp Jaboripusly fashioned by Mediterfa"ilBM^iviIization and is still too precariously grasped.
Curiously. Those who turn to Zen expect it to grant the most impossible of all the things that life omnipotence. purpose here is neither power to make light of Oriental esthetics. This would be amusing if it were accepted only among a handful of gullible poets harmthe idea has inlessly dispersed in espresso shops. and among them Qf psychotherapists who possess a good deal over individuals. It has become so important for everyone to have a "personal belief" in our society. Thought Reform. traditions. we might view our imperfect of personal cannot give: a ready solution to the ponderous task and social adjustment and this without denial of is the exercise of reason! -yllhe as old mind is as old as Buddhism. and Psychotherapy Of course "wrong things" is a highly relative phrase. nor to quench any My possible proselytizing by the Buddhist religion. but is in fact in essence more Western than the Western Greek and Christian-Judaic traditions themselves. right and wrong depend on social this is the one area in which proponents of Zen to the West have been most remiss: they have without exception claimed that Zen is not only in harmony with Western tradition." that to question content only in the case of Marxism. at least Buddhism's impotence to do something tanto aid suffering humanity judging by the cities gible and slums and rural misery of Asia. But fected some unimpeachable Western professionals.Zen. And even the idea that Marxism can actu- we seem 14 . which is so mistrustful of "bad intentions. but simply to look at Zen "in the round" in the hope that if we can be purged of childish dependence upon magical achievements and impossible problems with a selfreliant adult realism.
liberation from the fetters of existence is possible in the here and now. Life is not bad. which nothing really "exists" except attachment and desire. but simply that all religions do have a conceptual content. The Buddhist protest eternal mentally against life. Nothing this is important tfie Zen except tsafil^^ able to this end. into In Buddhist thought. The Buddhist salvation is freedom from desire and hence from rebirth^he_Zen doctrine is that instantaneous freedom is achieved by uniting oneself with the eternal essence. and the nonbeliever interested in certain facets of a creative ends needs religion for esthetic or artistically for its eschatology of salvaalso to know the premises Western psychotherapists however their professional understanding of the Zen negation of reason and understand it. it is the a from desired objectr ^RaTTFTfie gainful separation is an entirely impersonal flux in. Most expendable of all one which must be effaced in order for the Zen liberation to take place i^hgjitt^ * mind tojhou^^^ ^^ rom 15 . in fact. logic is perverted. not merely at death or in in some life to come. at least do tion. the world is a terrible place which one is reincarnated again and again through aeons of time. thing.The Appeal ally of Zen to the West be accepted as a religion in the it underdeveloped at all countries absolves of some evil. I do not mean to imply that one religion is better than any other. to form attachments to things and loved ones and be separated remorselessly from them by an is not fundaimpersonal fate.
Thought Reform. We r. by branding this "conscious/' "fragmented/' and hopelessly "unspontaneous" treatment because as a typical example of its symbolism is "learned" the "error" of attachment they seek to eliminate. and Psychotherapy shall the very possibility of union with the cosmic. historical roots of this examine later the magical and idea. or remained in the special "scientific" dissection of a A province of ivy-overgrown inaccessibility. Many in the West find Zen attractive because revolt both against reason's obviously majestic crea- tions for the good life. system of belief may be offensive to some. solve problems of personal contentment and But less well known than fundamental to any the negation of mind. but the Zennists themselves will be the most tranquil in a reappraisal of facts which have slipped from view. thought reform. Also not widely enough recognized is version and reform are that Zen's propensities for ideological conalso inherent in many forms of a basic psychotherapy practiced in the Wqst. and undoubtedly many of it. method appraisal of it. semblance here to Chinese thought reform can be conclusively demonstrated. 16 But . is the and Zen which uses to proselytizel^Zen is basically a technique by to achieve a mental breakdown of people so that Its rethey can be made to accept a new ideology. and various Western psychotherapies use to achieve reform or conversion goals. as well as its utter failure to creativity. There is which identity in the coercive and regressive processes Zen.Zen. They will relay the burden of critical defense back to the source of attack.The negation of mind in Buddhist thought is rather Westerners generally known.
he invokes thought process to arrive at what he mea^s. and To is judge by his writings. in the form of tranquilizing_mgndgZdg religious represen tationsoF universal harmony which have only to be seen or imagined in order for a mental reintegration to take place. the symbolic plasma of this bank seems to have been largely contributed by the East. becianoser inniltimat^^ untenable premise. Adler was 17 . and serious scholars have long since turned to more profitable preoccupations ever since the acteristics abandonment of the doctrine that char- acquired by the individual in his lifetime can be passed on to his progeny. No purposeful argument c^be^^dwi&thQ^ the bankruptcy of "really mystic. the "universal unconscious" a vast repository of heal- ing symbols. we could sub- firecracker-propelled garbage cans for space rockets. the mystical position has been bolstered by the recruitment of many intellectuals here in the West: Jung logic is revitalist one of the foremost to have answered the "Who'll step out and declare" cry against rational analysis. Appropriately. If it did. Freud observed in the reticians early part of this century that psychoanalytic theowho form their own school bring their per- sonal faiths with them Jung is religious." Besides. and effect a considerable saving in the national budget. One is hard-pressed to imagine a universal hereditary unconscious. a psychic bank which has been accumulated through untold generations of evolution.The Appeal of Zen to the West the examination of facts does not permit reduction to the same innocuous relativity as the assumption of emotionally validated stitute beliefs. and which lies at the disposal of mankind for healing purposes.
Zen enjoys favor in the West on many different levels. Of course Zen is not limited in its appeal to those who deny the value therapists. More recently. as we shall see. and Pragmatism. This is in the same spirit as Sri "pooled ignorance*' but Aurobindo's reconciliation of Indian spiritualism and European materialism. gift Erich Fromm's gratitude for the precious Zen from the East (these are his directly traceable. of reason. to his conviction of the need for a greater spontaneity.Zen. Faust. The whole man to Fromm represents an original total potential which has been warped and channelized by the functional needs of a buying-and-selling society. and its appeal defies ready explanationjlf o the philosophically minded. or to apocalyptic psychoreflective Zen answers the esthetic and needs of a variety of temperaments without suBjectmg them to complete conversion by means oFiEsrebifth method. and without subverting clar% of tHnking. and Zen is only one of many speculative schools^ In the more modern it spirit of East- West synthesis one is tempted to use the epigram is perhaps unfair Zen avows itself philosophically protean: in Japan Zen has been incorporated into Hegel. a more words) is total expression of the inner man than a culture ani- mated by markets and Madison Avenue can give. and even the conceptual ablation of a sophical esoterics is tfee 18 . Thought Reform. and Psychotherapy a socialist. Existentialism. but this is not a new attraction. mystical temperament in the submersion of telluric values.! Akin to the appeal of a philoobvious delight of the religious. the Buddhist metaphysics of universal becoming has long provided rich conceptual fare. and in the West it has been equated with Kierkegaard.
Shinto is arts. As for Zen's reputed manifestait is not enough realized that its in- fluence on garden art. upholds. One can be an excellent rock gardener and a Shintoist as well. A fallen flower Returning to the branch? It was a butterfly. There are those who continue to ence. anyone can appreciate: real.The Appeal of Zen to the West universe of mind and matter. Besides. the aesthetic response to creative forms need owe nothing to an understanding of Zen thought itself. I West for more practically oriRomain Rolland's post-World War typical: poetic plaint is still 19 . It is possible too to understand the creative becoming of Zen cosmology in a purely humanist sense. but this requires overlooking the core idea of and the susjiuddhi^n^ tained affirmation!^ Western humanism tions in the arts. painting and poetry is more a post facto rationalization on the part of Zen adherents than something historically the mother of the In Japan. long after the East itself has turned to the ented approaches. But again. one does not begrudge Zen a historical connection with the arts in Japan these arts may well turn out to be a lasting contribution to an asphaltharried eye's need for a restful line and a rapport with nature. and there is no need to cavil at their proveni- The most unwarranted aspect of Zen's appeal to West is the one which highlights the West's own critical bankruptcy. the impute to the East the ability to offer ready answers to the dilemma of man's existence.
. tractive because it saying nothing. so much in favor with college lias a poem wmcfi sive. models.^. the accumulation of punctilipus knowledge by one's elders seems stiff or irrelevant/The koanjs really an aggresviolent revolt against intellect. it offers in ultimate : mdescension arTenigmatic koan A monk asked. youtfi. shelves Power next life matter-of-factly to Joyce' Ulysses: the A new generation of The Way and Its power to manipulate magically resides in the vague. . "When I was in the district of Ch'ing I 9 had a robe made that weighed seven chin! In one's late teens the directly home than felt profundity strikes more the nonaspiring fact. K. Thought Reform. "All things are said to be reducible to the One. the mysterious. I'- jiMLMMirt"' '"' 1 new impetus by readers the paperbacks. 1924. Coomaraswamy's The Dance of Siva. and Psychotherapy Who. amid the disorder in which of the the chaotic conscience struggling. or simply in the uncomprehensible. regressive suspension of analytic ihi a 2(f preface to A.Zen. has sought whether the fortycentury-old civilizations of India and China had not answers to offer to our griefs. reveals that "feeling after the nature of is first/' and that he who inquires things "will never wholly kiss you/' has validated the poet's insight: in an Psychoanalysis activity like kissing. for our is West 1 aspirations? The unveiling of the Oriental mind initiated by excited nineteenth-century scholars is still not over. but where is the One to be reduced?" Chaochou answered. or. Besides. it may be. purports to explain everything by when pressed. public translations oft esoteric texts have been given a i M _ _. ErCummingS.
Zen prohis unusually vides the ultimate in lightly-resting armor: for the price of maintaining a silence infused with intensity. One wonders how appealing Zen would be to the young artist or poet if this badge of tradition bore. As a partial explanation for the quick sympathy for' Zen meaninglessness. one avoids having ing the least of which t<p critical scrutiny. Is it an oedipally- infused blow that one strikes from his poetic retreat? "That's something you can't understand" is a defense against an overly-responsible world." vBut Zen is not merely a lovely sound. the "meaning of Zen/' he invariably deepened his reputation for profundity by responding with a painted smile an alternative to presenting a koan. the cept is overly general. To an animal jerked by invisible threads of symbolism and sound (one is inevitably reminded of Helen Keller's sensuous frolic with the newly-discovered word "water") the "What's in a name?" pre- accustomed to English. i or a harmless plaything for poets: it is a serious reform method with an uncompromising belief in the ultimate good of its world view.Wor an understanding of the workings of 1 21 . "Kalacakra. crisp yet musical.The Appeal self-consciousness is of Zen to the West formance. a sullen.iJTie expose his intellect to threatenZen smile has many uses. young Zen-inspired poet When who ma3e known thorough steeping in Zen prowas urged by his admiring agemates to divulge fundity. To ears "Zen" is a lovely word Mahayana word. not is to mask a shallow understanding. But all of life is in the service of ego-strong pernot a kiss. say. the idea has occurred to me that the word "Zen" itself is responsible for some of this attraction.
Zen. Zen a world-wide apall the more imone work. and Psychotherapy this method. we can profitably re-examine the more subtle psychological processes of the psychotherapeutic personality change. The West and thought reform. Thought Reform. the East. perative to assess these three approaches in 22 . The urge for proach to problem solving makes it has given us psychotherapy. and the kinship of both these sys- tems to the outrightly coercive thought reform rebirth.
There is extreme diversity in psychotherapeutic technique. "What kind of a person does a particular psychotherapy turn out. and if all the methods did not share certain techniques as well as differ in emphasis. a sort of "after-education of the neurotic" which corrected educational blunders he suffered at the hands of his parents ( 1 ) was defined by him . it would be an impossible question to Psychoanalysis. foundation in the workings of the psychoitself. say. and how?" is no simple question. and the periodic rediscovery of quite sophisticated historical and "primitive" types of mind therapy attests to its usefulness.1 The Psychotherapeutic Personality Change POPULAR suspicion about "being hooked by a therapist" has its therapeutic process cure. answer. 23 . this is no ordinary medical inter-individual stimulation is But therapeutic probably as old as man himself. as. Help. supportive psychotherapy under the same rubric. so much so that it is lax to subsume psychoanalysis and. simply. and the kind of person who emerges from treatment differ qualitatively and sometimes radically between the various techniques. Freud's own magnificent creation. cure.
In therapy one is essentially deconditibrled aiid recdnditioned. We we can only relate to others in the style in which have already learned to relate. But this changes. new a new testing of the per- old mode of harmonizing. with each new meeting is identifications are formed. dependency whining love ballads. or expanded constantly reviewed. reis the "transference" students of of the esoteric conceptual possession of a handful of man. In the transference relationship. and the intuitive property of leaders men. and Psychotherapy But an therapies are basically such a reeducation of unconsciously autounlearning" 61 old responses. in short. all matic reactions that constrict the range of choice. there gradually style or friendship. it tional working over which acts as a purge. and most of the rest of human interaction. not yet been adequately One phenomenon which fined. Popular appreciation of the pervasive power of this phenomenon would transference change society or at least would hopefully have a serious effect on juke-box selections away from a masochistic preference for howling. A has. The ability to is manipulate people by means of at the basis of leadership. it is a normal phenomenon.Zen. the patient is disposed emotionally to relate to the therapist and others in a manner characteristic of his relation- ship to the first significant people in his life. 24 . and one's peculiarly sonal identity grows. is summarized. to the accompaniment of a good deal of emocursory glance at the professional psychiatric journals reveals a persistent preoccupation with the basics of this educative process: defined. In a sense. Thought Reform. or an inevitable one.
see this in the transference We of pets to masters.Psychotherapeutic Personality Change But the new continual. we are actually rerelating to the significant figures in our own past. apposite solution as independently as possible of one's own needs or distortions. free rein is The analytic transference is given central control. minisas a trial or substitute object. earliest ference represent the need to identify and fuse with another living creature. doctor ference quality of our relationship to them. Normally. But the fundamental rule for the patient undertaking analysis is that he voluntarily suspend the function of his ego. In the face of trans- bound by his past learncomponents of and the primitive. unconscious reference of each relationship to previous identifications does not tend only in the direction of growth. In the transter. This is complicated by the fact that the emotional 25 . therapeutic transference is characterized by a deeper regression. transference the well-known reality principle. we use an authoritative person teacher. this situation is aggravated. growing as it learns and manipulates. Thus. Here the ego is in charge. more irresponsible dependence of the patient on a figure from his Normal transference past transferred onto the analyst. its range. comes afoul of the need to re-evalu- ate each situation anew. In psychotherapy. Constantly bringing the past to bear upon new experience affects the quality of the experience. to devise a peculiar. one is ing. without any no longer possible. and the new. in other words. a less controllable. attempting to tion win them over with proofs of devoand personal competence. But transference relatedness is inherently antithetical to reality testing.
Another factor. of person he is in short.Zen. of the cure. 1 any 26 . But one does not become a child merely by lying down. The object world has to be curtailed to a minimum. Also. Freud at requested his patients to keep their eyes shut Reclining on the couch also contributes to the reduction of inner stimuli. are naturally excepted. total infantile setting is The creation of a necessary. Thought Reform. the orthodox Freudian approach to the creation and utilization of transference has come under criticism because it is essentially authoritarian in the tradition of hypnosis. and Psychotherapy so necessary to rapport between analyst and patient. depends on the dominant personality as well as on the patient's submissive predisanalyst a powerful figure. even in the presence of an authoritarian figure. Regression to transference submission as the basis for the technique is well symbolized in the analytic couch. position to be manipulated by transference is induced in a manner therapeutic 1 The com- inparable to hypnosis. Freud's discovery was that of a technique where sub- mission could be induced without hypnosis. one which stimulates fantasy be* the analyst Types of client-centered therapy. But instead of instant submission. the transference creates a gradual submission. In fact. To reduce external stimuli. There are many well-known techniques for bringing this about. he partially excludes himself from the object world. where the therapist echews firm guidance of the process. and depends on the patient's herent readiness to be hypnotized. and in which the patient remained conscious. first sits where the patient cannot see his reache keeps the patient in the dark about the kind tions.
love. ting. is the constancy of the therapeutic environment the patient finds himself in a sustaining. the patient enabled to hear his ference (2). sustaining constancy. Any potential helper is a transference figure. There is only one solution remaining to him. a magic expectation and trusting dependence. The diminished sense of personal routine. the patient approaches the analyst in the first place in a help-seeking state of dependency. much 1 same way as a patient with an organic disease consults his physician. an responsibility is fed by the analyst's interpretations on infantile level. or criti- cism. tile setting adapt by regression to infantile 1 levels of coping. is With the extensive use of silence as a technical aid. own "superficial verbalization/' which serves as a "powerful means" of precipitating him into a deeper level of trans- 27 .Psychotherapeutic Personality Change cause ego-alertness is not necessary. passive. The patient is exposed to an infanwhich he is led to believe holds the perfect freedom. But the crux of the matter is that while the analytic situation creates this infantile role for the patient. He meets instead a constant. immutable environment. The tient has to routine of the analytic situation to which the paconform is reminiscent of a strict infantile The patient is quite unprepared for this setIn the quiet. the help he expects is not forth- coming: the analyst remains objectively impersonal. help. he must emotionally aloof. in place of replying to the patient's cries for answers. After all. past and present become mingled. consequently the relationship must conin the tain a strong infantile element. or. encouragement. unfluctuating infantile milieu. the analyst offers a o<m-like silence. and the help he expects.
Zen. as we shall sive infantile situation differently. see. In his infantile reactions the patient represents himself at various levels of development. his con- reached. an instrument considered the most important stroke of Freud's scientific genius. But the 28 imitatively patterns himself into a figure which will exile to the uncon- . as whole mental development. As the regression becomes well-estab- lished under the constant pressure of analytic frustration. the central therapeutic issue is but in them the "therapist" handles himself quite unrepression. the analyst. thought reform. Sooner or later. re-enacts his life drama. other therapeutic techniques dispense with its induced regression. A unique instrument of investigation has thereby been created. The patient. on the other hand. Thought Reform. the patient withdraws to earlier and progressively more he flict is retraces his tested patterns of behavior. in effect. also exploit Zen and a regrescreate. the purpose of the analytic technique has been achieved: the patient adapts to the infantile setting into which he has been placed by regressing. Inadmissible thoughts and behavior are banished from consciousness as the infant and child meet parental approval. which they themselves In psychoanalysis. and Psychotherapy At this point. This is one version of psychoanalysis. the film is played backward under critical analytic scrutiny. remains outside the play which the patient is enacting he observes the patient's reactions and attitudes in isolation. The original uniqueness of psychoanalysis as a technique ness lies in the analyst's neutrality and aloof- he is a spectator and not a co-actor.
and it is theoretically important for the patient to understand what is going on. is victimized by the repressed contents The function of transference in unrepression simply that the patient relives his the cause of the repressions in the original conflicts first place in the analytic situation. one of the most difficult problems theory of psychoanalytic treatment is how to evaluate the role of the patient's intellectual insight. The analyst. or abreaction. humiliating emotional drama. Ideally. guides the patient into an examination of the behavior he is enacting in the transference. abreaction is ac- companied by insight. This agonizing emotional catharsis. Neurotic reactions are simply old reactions. But in the curiously. but this time deal with them in a different manner. cold self-criticism. is the irrationality of his outmoded patterns. a benign authority figure and neutral spectator. as well as learns intellecturole of a as if ally. they not only do not fit but actually hinder adaptation to new situations. He feels. It is pos- 29 . feotm-tormented Zen disciple. In his inept struggles. this not a detached. the patient engages in a kind of shadowboxing: the therapist is a new and different authority figure who allows the patient to face situations he once faced in the past. is so central to the therapeutic cure that one can well understand the Western analyst's acceptance of the . but a really painful. and to determine his behavior: he of his own unconscious. One cannot relate in the husband to one's wife if he continues to relate he were a son and the wife a mother. corresponding to now outmoded patterns.Psychotherapeutic Personality Change scions of the inadmissible in his character continues to trouble him is in various ways.
But this clean picture is obscured when therapy be- comes responsive to the needs of individual cases. Sometimes in psychotherapy the exact opposite of unrepression called for: in certain cases the lifting of repressions gives way to the creation of repressions. can dispense with ratiocination. psychotics tural divisions of the psyche. like Zen Buddhism. According to the theoretical strucHistorically. and the analytic technique could not be employed. And like the Zennist. for intellectual probing as a substitute for feeling is a principal defense of the compulsive personality^ Further Deviations from the Ideal Responsible maturation is ideally achieved only by a re-educative technique that also succeeds in imparting self-understanding and rational self-responsibility. the analyst bears witness to the mis- carried personal and emotional lives of some outstanding intellects.Zen. The on the other hand. were a nuisance to psychobecause it was thought that no transference analysis could be established. this became apparent particularly in dealing with is psychotics. solves the conflict between the ego and the unconscious by severing the relationship to reality and yielding to his unconscious. Thought Reform. Both the techniques and the goals of psychoanalytic 30 . relationship with the instinctual unis conscious. the neurotic and the psychotic differ in this: the neurotic solves his conflict by severing the psychotic. and Psychotherapy sible to procure a lasting therapeutic effect with the corrective emotional experience alone. but the reality relationship preserved. Analysis.
The goal of analysis becomes the antithesis of Freud's well-known motto: ciation "Where there is id let there with psychotics is be ego/' The problem rather to return to the id what has is become the province of the ego. it becomes necessary to work with the patient's total This is called reality. there is no longer any question If the aim of a cure. This kind of helper is not outside the helping process: he is involved in it. everything that is connected with the cause of the patient's troubles has to be banished from awareness. when this kind of re-repression of therapy. and his ego is simply not strong enough to keep it in hand. certain awarenesses interests of building proaches with hypostatized marionette-like terms: "ego 31 . To treat the psychotic. cannot cope with the half-reality of the transference he confuses it with reality. The analytic technique of free asso- becomes positively dangerous. and subsumes a host of special apsupport therapy. cannot take place. guidance people. "cure. and not simply his repressions. the psychotic. responsible for forestalling on the part of the patient In the up the psychotic's weak ego.Psycho therapeutic Personality Change practice must be radically revised in attempting to treat psychotics. the therapist must become a helper akin to other helpers in society priests. In the first place. the psychotic's ego has been completely swamped by the contents of his unconscious there is too much unconscious material already brought up to consciousness. counsellors. since unconscious contents are not wanted. the transference becomes primarily a manipulative device." in the psychoanalytic sense of responsible self- aware maturation. Naturally. In struc- tural terms. unable to cope with reality.
and how how he can be manipulated by others. 32 . and Psychotherapy transfusions/' "co-operative reality-testing/' like. the super- ego-ego antithesis tion of the best shorthand explanaan individual manipulates himself. Therapy. Thought Reform. There may even. and I do not intend here to is still detail a theory which itself is imperfect. Most aptly. re-repression is that which the ego is strengthened. The "thou shalt not" precepts instilled by society through parents into the child become the puppet strings by which he animates himself. this process has been called an internalized transference. or against his superego. others unconscious. On the other hand. and the Superego and Ego Psychoanalytic structural terminology is far from immutable. the life drama is basically played in terms of what one does with. Thus. centers solely around the superego. The layman is justifiably confused. a central ego and several subsidiary egos may exist. some conscious. this is effected process by by creating or introjecting a new superego in the place or weakened. and new terms as well as new arrange- ments of these terms are periodically advanced. for. be more than one ego. it seems. from one point of view. and against which animation he guiltily struggles. The unrepression of the psycho- analytically-treated patient simply means that the overly-restrictive aspects of his superego are loosened On the other hand. The imposition of shame and guilt over failure to meet standards set by others for our conduct is the basic social measure by which man is kept from running wild.Zen.
The final stage of the psychoanalytic cure not an easy one. In the therapeutic shadow-boxing. early On 33 . the analyst must be able to represent that figure at least provisionally. This is one reason psycho- analytic therapy takes so long. There are many approaches to the superego conflict. it therefore becomes important to real- There no question but that the analyst is an auxiliary superego. The patient has been freed from the tyranny of an archaic superego. and which is restricting his reality testing and ability to freely devise new solutions to new problems. depending on the nature of the restraints it imposes on the patient If the patient's conflict is old and deep and centers around the parent figure. the analyst reprenew authority that the patient must introject. the in order for the emotional drama to begin. but he must now be weaned from the superego of the analyst. but that contrasts all the same very markedly with the sents the archaic superego the patient originally came to the analysis with. This introjection is justifiable on the grounds that it is the old superego which is causing the patient to employ outmoded forms of coping. in this view. Psychoanalysis insists on weaning the patient in the final stage from the new therapist introjection he has formed. and not as a trace his new authority figure. loss or failure of the parent to proother hand.Psychotherapeutic Personality Change of an overbearingly hostile one which crushed the old ego. The superego. he contrives to have himself introjected by the ize that therapy uses precisely this manipulation. He must is way out of childhood by gradually learning to respond to the analyst as a real person. is the prime manipulator of man. is patient as a new superego.
and external reality. tions as by simple reassurance. He becomes a protective but authoritarian figure.Zen. after all. Thought Reform. Again. or by prohibitions The patient must accept these restricnecessary disciplines. the id. self Thus. and help the patient set up standards of conduct he normally would have had. Any therapeutic system can effect this even in the complete absence of any cognitive participation by the individual. Ego strengths and weaknesses are. the aim is actually a modification of the values under which the patient had been performing prior to therapy. and Psychotherapy vide a proper framework upon which the child could model his character means that the therapist must him- supply this pattern. It is almost impossible. as long as the ego functions without crippling restrictions. he manipulates the patient's superego without the rational participation of the patient. a better functioning individual. not to tamper at least provisionally with the patient's values. he may alleviate the patient's guilt either When and 34 restrictions. The ego can appear stronger simply by bringing the claims of the superego into line with it This is the rationale for supportive therapy. relative and not absolute. even in the most rational psychotherapy. and in his struggle with . can be effected without meeting the absolute standard. in structural terms. in effecting a re-orientation of the patient to his conscience. A semblance of a cure. a fundamental personality change can be effected by changing "the stance of the ego" toward the demands of the superego. But it needs repeating that this situation is ideal. The suppression of conflicts is tantamount to a cure. the therapist changes his role considerably.
indeed.Psychotherapeutic Personality Change the therapist. The patient willingly accepts the new and more clearly defined superego as a framework in which to act. Support therapists call this a "catalyzation. but the real dynamics are not thereby obscured: re-repression is simply successful undertaken by a stronger." or a "breaking down" of the neurosis. and for our purposes it is instructive to take a closer look at is how power over others rationalized in the name of science. and so on. and frustration which but there is the patient experiences in this kind of give-and-take may actually be intense enough to break through the new ship. on top. the neurosis "seems to break down" as the new superego is introjected. therapist-supwhich has accepted the therapist's superego ported ego sanctions as new authority upon which to pattern conduct. Those intherapists who use supportive methods are often genious in legitimizing descriptions of the mechanics and efficacy of re-repression. These fact that after therapists refer almost proudly to the 35 . hostility. no question about who comes out The tension. hobbies. repressions and destroy the therapeutic relation- The therapist can counter this destruction by prescribing physical culture. It is not unfair to say that some therapists are predisposed by their own personality structures and value systems to the use of supportive therapy. Re-repression thus enjoys the illusory freedom of repression lack of ambiguity. psychoanalytic theory itself insists that a man chooses his profession to suit the rationalization of his unconscious surgeon has simply sublimated his desire to urges. occupational therapies. A dismember bodies more than has a butcher.
The superego represented by the therapist thus has an ideal from the initial restraints of the archaic superego. supportively-cured patients often say that for some time they carry the therapist around with them as part of their social relationships (3). But it is not his own. Thought Reform. But still prohibited conduct has to be re-repressed. Of quality. and also to provide the goal- directed framework within which a new identity can be affirmed. The provision of a new superego at this stage serves both to replace the restrictive parental one. in adolescence there is a new striving for ego identity which unleashes a potential for new allegiances to replace those to the parents. the first being on a childhood and the second on an adolescent level. In the same way that the Zennist joins himself to the fount of power of the "Great Doctrine/' the supportively-cured patient exercises a new-found omnipotence. and Psychotherapy therapy has ended. But this can hardly be used to justify the patient's assuming the conscience of the therapist and using it as a guide in his mature interrelationships. The creation of unquestioning quiet fanatics is not the ideal aim of psychotherapy. when the therapist's superego joins the newly awakening ego strength of the patient. nor is it formed by the therapist's superego has to infallibility self-awareness or self-knowledge. and all the attributes of an which one must give unquestioning allegiance. Some support therapists claim that there is a differ- ence between the introjection of the parent and the later introjection of the therapist. In support therapy. free course. a productive combination is formed.Zen. self-knowledge When is sacrificed to a more ego-strong performance by mag- 36 .
The patient's initial desire for quick help and his transference dependence meet the same frusof individual therapy.Psychotherapeutic Personality Change ically imbibing in another's omnipotence. the termination of the treatment may present great difficulties. its socially-ad- justed performance psychotherapy. for when a patient accepts the therapist as guiding authority with whom he must conform. The of social adjustment. in Mental Hospitals The therapeutic aim finds self-confident. Deep neurotics and borderline psychotics exhibit a life-long dependency on the attention and protective efforts of the analyst. With psychotics. But the techniques are similar to those employed in personal psychotherapy. the may not be so overtly debut his ego-strong performance. while more pendent. and there best expression in group values here are frankly on the side is little attempt to seek access to the personality in depth. Manipulation in Group Therapy and. still reflects supportively-cured patient his induction into the therapist's value system. since the therapist remains a necessary factor in the patient's continuing adjustment. the utter dependency of the patient is real if not apparent. As in supportive psychotherapy. This is perhaps a good point at which to indicate the incongruity between what the patient wants and what he actually will get is one of 37 . the absence of any real selfknowledge or insight means that the patient must trations characteristic adapt by introjecting new standards of conduct in this technique those of the group into which he has come for treatment. symbolically and less personally animated. the transference can last throughout life.
then. this adeptness appears as a peculiar wisdom on the part of the master. Thought Reform. it is particularly interpreted as a reflection of his "perfect understanding" of the "true nature" of his disciples. in his refusal to face painful materials from the unconscious. and unthreatening in his explanations of the requirements which the patient must meet. as well as <of all other things in the universe. so that the patient cannot mobilize his defenses and reject the process. he speeds up his insistence on compliance.) The group gradual. the patient has recourse only to the familiar. to be examined in our discussion of Zen. use of this gradient approach. He has no idea of the profound change which will be demanded of him after he enters the group. occasional "flight into health'* a pretense of cure assumed for the purpose of escaping further therapeutic probings or any deep-seated personality (Anyone who has not undergone therapy can have no idea of the emotional investment change. that the truly neurotic individual has in his defenses. Once caught up in transference. This reby the therapist to allow a peek inside the tent until the patient has bought his ticket is characteristic of most therapies. Gradually. For the Zen disciple. The requirements for change are fusal revealed by the therapist only gradually. 1 Unlike individual therapy. the group leader's ^A use of the gradient approach good example of the Zen master's adeptness at the is found in Herrigel's account. fitting his demands to the tolerance of the individual patients. and Psychotherapy which he is not aware when he enters therapy. infantilizaand the promise of help.Zen. therapy leader is intentionally brief. tion. 38 . Statements like these are obviously transference inspired. the group is relentlessly pushed in the direction of new norms and by skillful values.
The therapy has been effected. or discuss or reflect upon them with someone of differing persuasion. Plunged into an alien group under constant pressure to adjust to its standards. 39 . and his consequent sense of personal deflation combines with his inner tension and anxiety to drive him to the desire to be accepted. The new reference group lays claim to the patient's loyalty. and not all setting. Nor can he test these new standards to which he is opposed. which will only give him its support observes changes in him and his behavior. he is alone in the hostile group. so the patient's main concern becomes one of avoiding anticipated retaliation. Insistence on his personal values only brings condemna- when it tion from the group. despite the unquestionably coercive means. or a therapeutic group with norms and values quite different from those of outer society.Psychotherapeutic Personality Change personality is less responsible for personality change than the group itself. But the patient has learned a skill an increased capacity to relate to others which is probably the reason he enrolled in the group in the first place. All personality reintegration depends on isolating the individual in an artificial therapeutic be the analyst's private office. His own values do not apply. whether it therapies seek to effect the psychoanalytic weaning. any activity resisting this aim is "bad/' The new superego is unambiguous. Under these pressures he comes to understand that only those acts are "good" which aim toward the goal of mental health. He tries to make himself less vulnerable by divining what the group expects of him. the patient is hard pressed to hasten his espousal of the new norms.
described even in a new lingo. his entire sense of competence is discredited. In our culto taking showers to the toilet in front of others. Objects to monasjails. patient finds himself being treated "Do this. is dedicated to effecting some full time. the mental hospital is akin to a jail. This is nowhere better illustrated than in the mental in fact. are taken away. He may have his head shaved. or a concentration camp: it exists for the purpose of inculand this view often runs its own world view cating outside. go here. and which kind of change in those who come within its boundIn this sense. His conwith orders of 40 . and Psychotherapy controllable and manipuNaturally. and new. the better the chances of success in personality change. a new view of himself in relation to the mental world. which represent his identifications with his former life. a monastery. In the process of infantilization so familiar in most therapeutic techniques. go there. in which one lives hospital. a man may not be accustomed and going ways. Thought Reform. Any institution. a different allegiance. Army quite counter to the perspective existing barracks and ships share this quality. The like an infant again. which the patient may attach a great value. they relentlessly mold the individual into a new morality. possesses unlimited coercive power. aries. his self-esteem and personal image may be degraded in any number of ture. do that. often lackluster things are issued in their place.Zen. barracks. the more totally latable the milieu into which the patient is set. In some and disfiguring processes hospitals occur the initiation characteristic of other total institutions teries. Nor are many used to being assigned tasks and given orders. why did you do this?" and so on.
Psychotherapeutic Personality Change
can't I go out?"
get this?" are met by unequivocal answers: "You are not ready for it," "You are not capable of it" (4).
Anxiety and isolation in the face of these stresses is the expected and therapeutically desired result. Relief can only be bought at the price of learning to operate
new value system. This is the indispensable condition for discharge. The patient has to learn to give proper responses, reflecting a more or less objecin the
tive appraisal of himself: neither too negative
the world's worst person/' nor too positive "I am not sick and don't belong here." To cap the entire
learning process, these self-evaluations must be phrased in the terminology of that particular mental institution.
Thus, in order to
relieve the stresses of a thor-
oughly controlled milieu, to adapt to the alienation and mortification of the mental hospital, the patient
converts himself by introjecting a superego. This new conscience is very often a strong immersion in psychiatric perspective.
"evil" are referred to
psychiatric textbook rubrics.
From one point
hinges upon sonal need which eventuates in the conversion
of view, the religious conversion too superego functions. The propelling per-
based upon an inner conflict and an unsupportable feeling of guilt. This guilt may be due to a sense of
failure to live
up to one's standards
of the inculcated archaic superego, the internal transference); the severity of the superego causes a con-
tinuous and mounting anxiety.
glimpse of a
Zen, Thought Reform, and Psychotherapy
and the espousal of a new
offer the possibility of relief from this stress. It is characteristic of the religious identification that parental
behind, and that the continually obtruding parental image from the past is replaced with a new, more permissive superego. Identification with a cause, with mankind at large,
more symbolic than was previously possible. In alliance with a more creative fount of power, the ego expands into a stronger, more unified self-domination. It seems
or with nature, refocuses strivings on a
characteristic of personality development that once action is frustrated and baffled by internal or outer constraints,
into a fragmented ineffectuality. "Ego," "self," "personality" are far from satisfactory terms. At best they refer to some type of
the individual bogs
integral action-orientation by an identifiable entity, but they are very imprecise terms. The most that can be
that for energy-converting organisms, conduct continue to go forward. Restraints in the form of
constricting allegiances or impossible standards create
an insurmountable tension. The most powerful resynthesizer in the service of a symbolically manipulatable
animal are symbols themselves; as a perfectly executed mathematical equation brings relaxation and peace, so does the patterning of action within a new idea frame-
the assumption of an interpersonal rhythm, the forming of a peculiar style of relating physically,
to others. If
it becomes conand the language of a
The Zen Buddhist
is either "learned" in the discipline and training of a monastery or Zendo, or it is approached through the inculcation of Zen skills archery, swordsmanship, and flower arrangement. These skills have been trans-
lated in poetic works of the
West, and one
times left with the impression that most of Japan practices and "understands" the meaning of Zen. But Zen is not a mass religion, and neither is it consistently esoteric. Zeri pries ts,iifce those of other sects, keep their members in the populace at large by holding memorial services, attending funerals, saying prayers to cure sickness, and preaching. Furthermore, compared to the over sixteen million adherents of Nembutsu, Zen's three million are hardly competitive. There are two main schools of Zen in Japan, but although one, the Soto, has more than twice the number of teachers and temples than the other, it is the Rinzai which has been chiefly emphasized in presentation to the West. The more numerous Soto sect lays greater stress on good conduct and morality; the Rinzai emphasizes "sudden enlightenment/' and employs the famous koan to achieve it. The preferences of Zen's exponents to the
Zen, Thought Reform, and Psychotherapy
are clearly for the Rinzai;
guished promoter, Dr. D. T. Suzuki, seems frankly prejudiced against the meditative, monastically inactive Soto.
Zen? First and foremost
there has never been any attempt to disguise the methodical nature of the Zen discipline. Zen experi-
ence can only be realized by going through a definite training. The koan exercise is a system set up with a
definite object in view.
The uniqueness of Zen lies in methodical preparation of the mind for satori
the "sudden enlightenment" in which all secrets are The advocates of Zen do not hedge on the revealed."^ aim SFThe method: it seeks to place the disciple in a
dilemma, out of which he must contrive to escape. function of the koan is to be instrumental in
posing this dilemma. The koan presents a mysterious question and answer, entirely alogical, supposedly with some profound significance. In order to solve the koan,
Zennists claim that one cannot use his
mind The koan monk, or
logic; instead, he must pass of a higher order!;
simply a dialogue between a master and a statement or question proffered by a
master. It appears illogical not only to the Western, but also to the Japanese, mind. Mondo means, literally, an "asking and answering" questions and answers be-
tween masters and pupils; it is the description of the master-pupil interaction which leads to satori. Satori, the aim of the Zen method, is another term for enlightenment, the state of intuitive looking-into, in contradistinction to intellectual or logical understanding.
the non sequitur is accepted precisely for the sake of the confusion it engenders. Buddha nature in a dog?" the "Mu." "Mu" means "no" or "none". The Zen pupil is freed from the fetters of logical ratiocination by being presented with an insoluble dilemma. chuckling delight of the possessor of a choice riddle. this "no" simply cannot be interpreted as referring to the question. or deliberately poke fun at the intimate and sacred. "Is there master said.Zen Buddhist Conversion No doubt there is something basically appealing in the nonlogic of the koan. koan In answer to the question "Who or what is the Buddha?" koan answers are consistently nonsequiturs: "Your name is moving pounds of Joshu's over the waves". but considered quite divorced from a "no" or "none" to be considered by is in this answer. The koan is the sincere. "See the eastern mountains "No nonsense here". flax." Yecho". intellectual's last laugh at himself. "Three is "Mu" a famous koan. but impatient. "Mu" the context itself. may be a series of thoroughly nonsense repetitions or exclamations. The koan is used for deliberate reality confusion. Another perplex- ing koan is the question. Western adherents of Zen betray a restrained gleefulness in talking about the akin to the inward. In answer to the question. When a koan is given to a novice. "What hand clapping?" is the sound of one The koan that does not discredit the most common- place logical correlation. Since to the Buddhist Buddha nature exists a priori in all things. the truths and values 45 . the avowed intention former way is to awaken him to the fact that his of looking at things.
the koan serves to provide the it attempts to solve and frustration. I will give "you one. If yoiiMve not. one of his disciples came and inquired about his condition. nor a comical remark. or what' another master had previously stated. and Psychotherapy which he has always accepted. to a AffirmatiQn. or. "My master negation of an obvious truth.Zen." Next. and told to leap. doubt. but logic is no aid in the How does one break the koan impasse? Prolonged only result in hesitation. I will take it negation away from you. never said this" in response to a famous saying of his. or a "no" or "yes" answer.. are not necessarily true or helpful as an approach to Zen. "How do you feel today?" The reply was "Sun-faced Buddha. The koan is not a riddle to be puzzled over. the contradiction: of what one has said oneself. moonfaced Buddha!" Some pause tremely 46 is stressful necessary in order to grasp the exnature of these ostensibly lighthearted . rub-a-dub.. finally. "I Kwazan was asked what the Buddha was. First assertion: "If you have a staff there is the 5 to paradoxical . rub-a-dub!" such as. know how to play the drum. Thought Reform. when Baso Doichi was sick. to the same question. intera strong changeably.S$ a concrete assertion in answer Or. Thus. help at one and the same Zennists have enumerated the methods of reality frustration to which a disciple may be exposed.. it has the definite objective of raising doubt and pushing it to the limit The disciple is edged toward a mental precipice leap. the When question which is an obvious non sequitur: he said. personality impetus for regression which is necessary the refusal of change it holds out the promise and time.
" or the "Dharma. "The Buddha. who. religious disciple. interchangeably." is The Alice-in-Wonderland atmosphere unmistakably overpowering. rub-a-dub. "Tao." "Tao. "What mately. and Dharma are far from trifling things to an earnestly seeking. Tao. when sincerely and ceremoniously approached about the aims of education. The disciple's earnest concern over his master's illness an anxiety the full intensity of perhaps exceeding that which he would feel about the is mocked illness of his own father by the nonsense reply. rub-a-dub! know how to play the And this cannot convey the resulting stress. and carries with it a degree of respectful submissiveness and awesome worship on the part of the disciple that one has difficulty imagining in the comparatively individuated West One fit parallel for a tual university-going Western intellecwould be a university chancellor.Zen Buddhist Conversion replies. the master-disciple relationship an extremely authoritarian one. "Sun-faced Buddha. "What does this mean?" ulti- Then. is "What is wrong with my question?" and wrong with me?" exclamatory utterance is attributed to the master Baso." This kind of answer produces extreme confusion on the part of the disciple first. "What is the Buddha?" the answer may be "The Buddha. This "Kwats" said to have 47 . Is As we shall see. Take the technique of repetition: to the question." The point is that Buddha. Baso uttered "Kwats!" when Hyakujo his disciple The came up to the master for a second time to is be instructed in Zen. responded: "I 7' drum." and "Dharma. nor are they rendered trifling by the repetitious answers." or.
But ficial this super- and wishful explanation glosses over the essence what actually takes place: the disciple is subjected of to an extremely stressful distortion of meaning as he has been trained to conventionally understand it. the disciple receives deliberate physical 48 . Cognitive reality confusion is not the only problem. "Kwats. without the hesitations and compromises of associative cerebration." Apparently. "Kwats" is a nonsense cry it has no real meaning. is all fair sport: ultimately the disciple sees the error of his attempts to pose logical questions and understands that the truth is not to be grasped by the mind. and Psychotherapy deafened Hyakujo's ear for three days. but has rather to be intuited by the "inner self and lived unstintingly.Zen. or can. he may have his question answered by a counter question that is again a non sequitur: "Who is the master of the triple world?" To which he may be answered: "Do you understand how to eat rice?" To this the Westerners who expound Zen to the West. This distortion occurs in a controlled environment which does not offer him consensual validation. now he is met by a totally incomprehensible. he will. Or. for along with the discrediting of his accustomed reality orientation. The disciple's coming to the master a second time for instruction in Zen means that he has already been rebuffed once by some reality-confounding device. and deafening. Thought Reform. get this response again and again. The one doing the distortion the master is a highly respected figure to whom the disciple has addressed himself for clarification of precisely those questions which now seem to be wrong or stupid.
" With this another slap was given. Baso asked. "If you utter a word I will give you thirty blows. and the like. just the same. abruptly. blows 49 ." Baso. whereupon the disciple said. "Oh! Oh!" Said Baso. Thirty blows seems to be a standard number: at the end of one exchange of non sequiturs. again: The master gave him a slap in the face. "What are they?" "They are wild geese. but all the first. if you utter not a word. in former times the physical coercions employed were extreme." This was all he would say. For example: when Hyakujo went out one day attending his master Baso they saw a flock of wild geese flying. The discipline was characterized by slaps in the face. thirty blows on your head.Zen Buddhist Conversion punishment in many forms blows." Tokusan used to swing his big stick whenever he came out to preach in the hall. saying. Zen was known as Ch'an. Hyakujo cried out. Overcome with pain. nose twistings. You may now retire. In China. taking hold of Hyakujo's nose gave it a twist." same they have been here from the very This made Hyakujo's back wet with perspiration. "Here I have no time to consider for your sake what rudeness or politeness means. Or. Ummon suddenly raised his voice and said. being pushed to the ground. "How rude you are!" "Do you know where you are?" exclaimed the master. "I spare you thirty blows. sir." "Whither are they flying?" "They have flown away. "You say they have flown away.
are . Thought Reform. they make no attempt to disguise the extreme coercions to which the disciples may typical of be subject The Zendo In the Zendo (monastery). . thoughts to assert themselves. When submitting to the warning stick. and harnessing novices with a heavy wooden neck collar and iron lock. Rule No. 11: At the time of the morning service. . courteously fold your hands and bow. and Psychotherapy with the fists under the ribs. the master deals with disciples in several ways: he can strike them. The Zen literature not only contains these reports. It is 7' Zen "straightforwardness that although its proponents do not insist on the more severe historical forms of physical force. the keisaku [warning stick] is to be used with discrimination on the monks. 4 states: . any egoistic Or. kick them to the ground. whether they are dozing or not. the dozing ones to be severely dealt with the keisaku. make scornful and even abusive remarks. . laugh at them. though they admit term they do not mean the mental train- 50 . do not permit . In the monastic spiritual exercises. . slap them.Zen. A disciple in the act of making a bow would be kicked to the ground. the frustration of meaning via the koan combines with a quality of total institutional reform to produce a maximally coercive intensity. but records the rules governing monastic life. . The Zennists call that by this this meditation. or given a deafening "Kwats!" followed immediately by a blow. Rule No. .
and a magical omnipotence derived from the knowledge he possesses and his own personal degree of spiritual perfection. as in any therapeutic reform process. keeping a close watch on the monks. the novice is expected to show zeal: Hui k'o.Zen Buddhist Conversion ing called meditation in the West While the zazen (meditation) is going on. a monk with a keisaku polices each end of the raised meditation platform. the method is to reveal gradu- an expected achievement that far outstrips what the seeker had anticipated as the changes necessary to ally effect within himself. with a program and a task to fulfill. New arrivals are usually eager and enthusiastic. The Zendo. The novice's expectations of the master coincide with a patient's expectations of a physician or therarelieve pist: the master has the presumed power to suffering. seeking to effect a change in themselves to become different as a result of what they will learn within the Zendo. is a reform institution. The admission to the Zendo is in effect a selective extremely high degree of motivation on the part of novices seeking admission is attested to by the "proofs of sincerity" which. The master or monastery. since cultural norms dictated Buddhist revelations as the highest wisdom. after all. the second patriarch of Chinese Zen. Self-selection for the training through high motivation is to be expected in the accounts of novices seek- ing monastery admission. the Buddhist modern 51 . historically. they are said to have demonstrated. In his application to a parinitiation. reputedly cut off his left arm as a demonstration ticular of his earnestness. And. After all.
and the usual procedure is to let him sit outside over his baggage for at least two or three days before formally admitting him. of a stressful environment may begin with the novice's first interview with his master in ancient times the confrontation with reality distortion began with is this interview. He is. origins. This explains such demonstrations of earnestness as self-mutilations and amputations. the novice's expectations may in a very real sense be concerned with a healing process 1 to be effected by the master. and so The forth. the novice sought also the pure magical power of the master. Once inside the Zendo. 52 . and so on. They would be a small See Chapter 4. that the Zendo is poor. Thought Reform. Thus. however. and all applicants are met with perfunctory rejections: they are told that there is no more room in the Zendo at present. the novice is subject to a The total manipulation routine regulated with military severity and precision. The zealous novice is not put off by such tactics. admitted into the Zendo is at night during this period. historically. Now. price to pay in order to learn the secrets of power. Everyone in authority in practice to engage in 1 There is every reason to believe that. and his meals are supplied at proper hours. Today this formal initiation milder than it was when hard treatments were merci- lessly dealt out. the an amiable tea drinking.Zen. and Psychotherapy one that relieves human suffering by pointing to a way out. and desultory informational conversation about the novice's age. however. novice must prove his zeal before being admitted. detachment from the fetters of painful human experience can be achieved by learning the secret is Buddhist way.
There an "Rohatsu memory of Sakya Buddha's enlightenment During the sesshin. The physical discomfort of the Zendo is not unusual by. exclusively mental discipline. and of time in which to sleep. and lasts about a week each time." in shin themselves seem to vary in intensity. but during there is the visit to the period of thought collecting it takes place four 53 and even five times. but it undoubtedly contributes its part to the stress of the milieu. plus an extremely full schedule. Besides "lectures" remember Tokusan's "thirty blows" lecture technique the master for the presentation of the disciple's views on his koan. There is a shortage of clothing. Trappist standards. sesis Sesshin means extra severe literally "thought collecting". This sanzen normally occurs twice a day. . In this atmos- phere of physical deprivation and strict routine. which occurs a few times in summer and winter seasons. feature in the Zendo life. alternates Manual labor is set aside during several periods of the year. the monk between doing menial labor and meditation on his koan performed on his zazen tatami mat on the tan.Zen Buddhist Conversion the Zendo. punctuated by a "discriminating" use of the keisaku. of food. the sesshin. called the sanzen. and whom totally different way. for a stepped-up. the raised floor of the Zendo. novice is the especially the master upon will insist on seeing reality in a dependent. the sesshin. he is given his koan in the the most important Zen view. The novice's anxiety begins with his real undertaking of the discipline. say. the novice undergoes a feverish round of meditations and consultations with the master.
Whereupon the master offered the additional comment of. But. was met with peated this remark. In the Zennist's own words. Thought Reform. "O you denizen of the dark cavern. new says in explanation of the monk does not want to see the master. and thrown with the motion of the blow from the veranda into the mud and water. under these conditions. that the strange reality system." Hakuin reand was given a box on the ear. pushed him off the porch 54 a fall of several feet knocked him senseless . is The monk must go quite in keeping with the coercive discito the master's room for a very formal and solemn interview all the more solemn because he has no idea at all of what is expected of him under the he Anything koan may be discredited." Another day. It is understandable. the reply "Stuff and nonsense. after an exhaustive contest with the master in sanzen. and Psychotherapy Sanzen pline. the master novice. the master. and chase him back out of the room. Normally. "sits quietly like Nor does strike the monk a crouching lion" awaiting the the lion hesitate to pounce: he may violently. furious. during the Zendo year. he has views or The extreme physical and psychological coercion of the enforced sanzen is more like bullying than it is like an interview. during the sesshin. Hakuin. he does not have to do sanzen. on presenting his views to his master. there is the sosan. gave him several slaps. or general sanzen which is enforced three times: the monk must see the master at these times whether not. and he is given no hint about the right thing to say.Zen. if a monk has no special views to present to the master.
He does not realize that logic is of no use in solv- ing it. The Zennist does not have. the novice is in a critical impasse. Besides. and forced to face an obviously violent sion master. Exhausted by the endeavor to unravel the koan mystery. It is perhaps for this reason that the situation of the conveyed in the literature is as hopeless as his anxiety is overwhelming. The master's room novice's forcible ejection from the puts the monks who are waiting for their sanzen into an understandable state of apprehen- and confusion. and the Japanese. using koan techZen monks. Some monks try to communicate in what they believe may be the exsensitive monk as pected manner returning a slap. or to tear him away from the post or the door to which he clings with fearful trembling.Zen Buddhist Conversion and he was again cavern. "O you denizen of the dark is The presentation of views clearly not an intellec- tual affair. like everyone else. they are already extremely reluctant to see the master: many of them have been staying away from sanzen because they naturally do not have any satisfactory solution to their koan dilemma." told. can be 1 ingenious in their logical contortions. The usually quiet solemn meditation hall a scene of wrestling matches. any idea of what is expected of him in resolution of the is koan. for example. 55 . Mishima's novel about of the Golden Pavilion. What hap- pens at this time in the Zendo resembles the activity in the padded cell wing of a backward psychiatric hospital: the senior novice monks use physical force to pull the down from the tan. 1959. The Temple 1 See. until final breakdown.
the final critical collapse under the accumuThe Zennists understand it 56 . Satori is lative pressures of stress. unambiguously clear thinker and doer. However. the enlightenment or rebirth the passing and the emergence of the new. for reasons which will be explained in our discussion of therapeutic aspects of Zen.Zen. and so forth. Most accounts of the attainment of satori begin with the statement: "He had spent many years trying to uncover Zen's secrets. deluded mind. Thought Reform. The effort spent during fourteen years of unceasing stress has but one aim: satori away of the old. have their own rationale for the work discipline of the Zendo: they proclaim the need for muscular activity as a remedy for the dullness of mind that from the habit of meditating. ex- the insistence on work and activity. and avow that may this dullness of mind is very apt to result from the Zen arise training. was given a box on the ear after he had repeated his master's "stuff and nonsense/' and the literature is full of examples of this kind of discouragement. the process The monk must undergo an would be considerably shorter if the disciple had an inkling of what was expected of him. The pectedly. Undoubtedly. It is highly likely that total mental the long period of continued stress and was very discouraged/' breakdown during is avoided only by Zennists. and Psychotherapy niques in their own answers to the master. Hakuin The Rebirth average of fourteen years of this kind of unrelenting discipline before he is qualified to be a master. Satori: this is almost always discouraged.
and did not distinguish . the physical tortures. There is only one way to relieve such stress: when it becomes intolerable. . The birth. 57 . forgot to eat. but only in the sense that a piling up of intellectual frustration leads to the crum- bling of the edifice of logical thought. the ego must yield. and the deprivations. which seems to testify to the fact that a lukewarm reform is as undesirable as total mental collapse. but it must be a new birth and not a disintegration. The mental upheaval must be complete.Zen Buddhist Conversion as a mental catastrophe. whether I east from west. my whole existence was wrapt up My . Satori is the new vista that one sees with his whole being after hav- ing exhausted all attempts to master the koan. The acquiring of a new viewpoint is actually a new religious from the old reality framework must be complete. nor morning from night talked or kept silent. Koho gives an account of mental strain in wres- tling with this question posed by his master Setsugan: "All things return to the One. The Zennists recognize that there can be either "too much" or "not enough" satori. Giving up the struggle brings own the first taste of peace and harmony to the tortured his novice. Severance adaptation effects his is in essence a resynthesis: the disciple conversion by adopting the symbolic framework of the master. but where does this One return?" attention was so rigidly fixed on that that I neglected sleeping. The descriptions of pre-satori and satori states by the masters themselves show the psychotic states and sensations into which the novice is plunged by his koan dilemma.
. and the meaning of. Thought Reform. Though sounded I like a discussion attended the lectures by the master.Zen. recounts his struggle with the famous Joshu's "Mu" koan: I did not sleep days and nights. six days and nights thus elapsed when I entered the Shrine with the rest. . I was like an idiot. . no slipping backward. Though I was in the midst of a crowd or congregation I felt as if Like an idiot. I were all by myself. I forgot myself. carries this lifeless corpse of yours?' burst upon I felt as if this boundless space were broken me. and there was nothing but "Joshu's Mu. . . . up and the great earth were altogether levelled away." . and Psychotherapy with the question "Where does this One return?" It was like being screwed up or glued. the Japanese master. Viewed from the standpoint of transcendental Universal Becoming. forgot both eating and lying down. like an imbecile. and happened to raise my head and looked at the verse by Goso. 'Who . it was like one mirror reflecting another. . This "great mental fixation" or tai-i is a state in which concentration is brought to the highest pitch. I forgot the world. Having accepted and understood the new metaphysical values. 58 . 2 Notice the additional food and sleep deprivation stresses prior to satori in these two accounts. . [One hundred years thirty-six thousand morns. like an imbecile. There was no going forward. 1 into Hakuin. this same old fellow moveth on for ever!"] This made me all of a sudden awake from the spell. pieces. . the disciple no longer deems the koan worthy of preoccupation. . when quite abruptly a great mental 2 fixation took place. to one moment in daily care eons of time. . . the questions posed by the various koan reflect a petty *Why clear? a preoccupation limited to one life. . reciting the Sutras. I tried several koan in my mind and found them so transparently clear. See discussion of Zen cosmology in Chapter Six. they going on somewhere in a dis- does the insurmountably puzzling koan suddenly become Probably because the attempt at logical solution is abandoned.
What is less apparent and needs closer examination is that these studies are not primarily vehicles for mystical contact with cosmic nique essence. Ostensibly. and perhaps even for contact with an undreamed-of source of spiritual strength and beauty. "How wondrous! How wondrous!" There is no birth-and-death from which one has to escape. It was like upset pulling down a house made of jade . and by mastering the tech- admittedly arduous he emerges with the incommunicable secret of the ages. nor is there any supreme knowledge [Bodhi] after which one has to strive. no sustained milieu control or physical coercion. many yards away. . I called out loudly. swordsmanship. The harried Westerner is offered these disciplines as models for self-domination. In these disciplines there is no koan. for withdrawal from ulcerating mundane preoccupations. Several days passed in this state. This is less so with the reputedly "artistic" disciplines of archery. It is even more wondrous that these psychotic episodes find such ready rationalization in the satorL Satori Without the Disciplines of Archery Koan: Rebirth Through the and Swordsmanship The Zendo is a forcing house of extreme persuasion: even Zen's promoters in the West have difficulty describing these coercive goings on in romantic terms.. but rather two-person dominance-submission 59 .Zen Buddhist Conversion tant hall.. the disciple practices an art form under the tutelage of a disinterested master. and flower arrangement. . Sometimes my sensation was that of one flying in the air. when one evening a temple-bell struck which the whole thing. which are considered to reflect the ultimate in the Oriental sense of tranquil self-cultivation. .
failure to progress in learning the Zen skill has an additional guilt factor. therefore literally load the master with spiritual demerits which he will have to work out as karma during this life and subse- quent reincarnations 60 one is reincarnated because . Once apprenticed to a master." ticularly sacred relationship is felt to exist "appetite/' "attachment") of the pupil. bas- because of its poetic It also unwittingly provides a very and mysterious qualities. and accord him unquestioning obedience. Eugen Herrigel's extremely sensitive and honest account of done ically his six-year training in Zen archery ( 1 ) has a good deal to distort critical perspective. The pupil's blunders. but only the teacher could impart his spirit. In Confucian tradition. the novice expects that the highest good will accrue For the Japanese. Confucius has a saying that novice. and his failure to learn. and be impressed with the authoritarian master paralleled that of the Japanese Japanese tradition is to hold the master in higher respect than one's own father. played out in terms of the most outrageously proselytizing authoritarian therapy. good description of the technique and psychological undertones of a dominance-submission conversion a technique at which the Zen master is easily the equal of any scientificallytrained support therapist his readiness to figure of the Herrigel was idealistically eager to learn Zen. A between master and pupil. the father was con- sidered to have sired a man's body. parto him. because the master becomes responsible for the karma (the Buddhist "error/' "illusion.Zen. The a student faced with the choice of saving his teacher or his father from a burning house must choose the teacher. Thought Reform^ and Psychotherapy dramas.
Zen Buddhist Conversion
unlike the parent's accepting the sins of the child in Judaism, before ritual assumption of adulthood at
thirteen.) The peculiar intensity of the pupil's anxiety as he fails to make progress is thus explained: he is
affecting the master adversely. It is small wonder that with this ideal indigenous dominance-submission defi-
nition of roles, the master did not at Herrigel a European as a pupil.
Zen archery the
Herrigel gives as his explanation for wanting to learn fact that even as a student he had been
preoccupied with mysticism, and longed to learn its secrets. He felt ready "to go to any length if only there were some hope of ... getting a bit nearer to Zen/' and he "begged" a colleague to enter his name with the colleague's former teacher, the celebrated master Kenzo
Herrigers high motivation was tested in a technique reminiscent of Zendo testing of a novice's zealousness
to undertake training: the master at
and accepted ultimately only when he was
convinced of Herrigel's genuine desire. The stress begins at the very start of the discipline: the usual method of holding and pulling the bow caused my hands to start trembling after a few moments, and my breathing became more and more
laboured. Nor did this get any better during the weeks that followed.
Herrigel's difficulty in drawing the bow was attributed by the master, after some weeks, to improper
I cannot think back to those days without recalling, over and over again, how difficult I found it, in the 61
Zen, Thought Reform, and Psychotherapy
beginning, to get my breathing to work out right. Though I breathed in technically the right way, whenever I tried to keep my arm and shoulder muscles relaxed while drawing the bow the muscles of my legs
stiffened all the
Occasionally, psychological stress was reinforced
Often the Master had no alternative but to pounce quick as lightning on one of my leg muscles and press
in a particularly sensitive spot.
Eventually, HerrigeFs breathing improved:
learned to lose myself so effortlessly in the breathing I sometimes had the feeling that I myself was not breathing but . being breathed.
Herrigel himself was curious as to why the master had looked "on so long at my futile efforts to draw the " bow 'spiritually' and had not insisted on the correct
breathing right at the
The answer came from
the formation of the domithe master alone
secret of proper
performance and success:
to suffer shipwreck through your
before you were ready to seize the lifebelt he threw you/'
drawing of the
a full year. 1
question will occur to the reader as to
what would happen
a craclc archer were to undertake the discipline he would obviously have no difficulty in drawing the bow and hitting the target. Perhaps not; but he would not get a chance to hit the target. At the
Zen Buddhist Conversion
The loosing of the arrow in the proper manner was the next step. This was the greatest, most anxiety-producing hurdle that Herrigel encountered:
could not open the right hand, and
particularly the finger gripping the thumb, without exertion. The result was a jerk at the moment of release,
so that the arrow wobbled. Still less was I capable of cushioning the suddenly freed hand. The Master continued undeterred to demonstrate the correct loose; undeterred I sought to do like him with the sole result that I grew more uncertain than ever.
to Herrigers surprise, the master appeared by his failure than he was himself. He
was simply counseled not to open his hand "on purpose/' to let the shot go off by itself.
There followed weeks and months of fruitless praccould take my standard again and again from the the Master shot, see with my own eyes the nature way of the correct loose; but not a single one succeeded. If,
waiting in vain for the shot, I gave way to the tension because it began to be unendurable, then my hands were slowly pulled together, and the shot came to nothing. If I grimly resisted the tension till I was gasping for breath, I could only do so by calling on the arm and shoulder muscles for aid. I then stood there immobilized
beginning of the training there is no target, and no aiming, only an the correctess of which insistence upon proper drawing of the bow only the master can judge. Thus, in Herrigers own words, the bow
are not the goal they are only pretexts for attaining the as resolution of the koan is only a vehicle, and not an
in itself. Hitting the target without undergoing the methodical master-discipline interaction would only be the work of a "trickster/' and not a Zen archer for the primacy of the method as a means to an end other than skill in archery is constantly insisted upon.
Zen, Thought Reform^ and Psychotherapy
like a statue,
mocked the Master but
1 relaxedness was gone.
Thus, an apparently simple process really ridiculously simple on appearance becomes an insurmountable obstacle that requires
months and years of
Herrigel once in a session with the master sought an explanation of his difficulties. The master insisted on the purposelessness of the process, the need for a
much too wilful will." 2
right art/' cried the Master, "is purposeless, aimWhat stands in your way is that you have a
Herrigel betrays his emotional investment in the
But you yourself have
often enough that arch-
not a pastime, not a purposeless game, but a
matter of life and death!
the master replies, mysteriously:
"I stand by that. master archers say: 'One shotone life/ What this means, you cannot yet understand/' "So I must become purposeless on purpose?" I heard
myself say. "No pupil has ever asked the right answer/'
that, so I don't
This conversation was the
intimate talk Herri-
1 Notice Herrigel's choice for the parent figure's verb.
Compare the thought reform technique: the emphasis shifts from the intellectual grasp of objective fact to the need for an emotional of the individual himself.
us. the training con- tinued.Zen Buddhist Conversion gel had had since it remarks that commencing his training." he "you must collect yourselves on your way Walk past everything without noticing it. and he puzzled him exceedingly. . . The group and whole was ahead of Herrigel in which contributed to his training. As continued koan leads inability to make headway with the to ceaseless preoccupation with it. The &ocm-like quality of the above excerpts shows that the conversation was intended to puzzle. botched. . wobbling. But this does not imply any intentional duplic- on the part of the master It merely means that he believed that in that stage of his pupil's training. Precisely. . he was still too "unenlightened" to cope with the new world gradually being revealed to him. so Herrigel's inability to loose a smooth shot plunged him deeper into an obsession with archery. despite all my efforts every shot miscarried . you come to the lessons in the future. . and there was no change in emphasis after his consultation with the master: . of backwardness and aloneness: feeling How often I had silently envied all those pupils of the Master who. and not to clarify. as a set a standard To HerrigeFs disappointment. let him take them by the hand and lead them. The master responded appropriately: "When warned here. as 65 . like children. . and that it was for him best to remain in a stage of puzzlement so that he could see the futility and inapplicability of his present frame of reference for dealing with the ity new world.
what is demanded of him.. the only alternative is to adopt a new mode that seems to fit. There is no attempt made to find a morel empirical is explanation for one's increasing adeptness tical SieTnys^ framework as so we uncritically accepted. after and to explain also his own Herrigel had to adopt the master's frame of reference. (All the more shall see in the discussion of the trance is because one actually seems to be experiencing "selflessness" and mystic "unity" as adeptness at the selfinduced trance increases. When one's initial success much effort traditional reality one framework no longer explains what experiencing. plus the advanced showing of the majority of the group. Thought Reform. One verifies the correctness of this new mode by the progress one makes as an archer. and Psychotherapy there were only one thing in the world that portant and real.. 1 is An cultivated. and success confirms the Tightness of the master's knowledge: For the performance of these exercises it is sufficient that the pupil should . the explanations offered by the master for one's successes must be the real basis for that success. and that is archery!" if is im- The ures. so that condemnatory reactions are minimized* 66 .Zen. acute sensitivity to interpersonal rather than external reality one regresses to infantile empathetic identifications with the parent figure. Hence there is no need to conceptualize the distinctions which are traditionally 1 expressed in images. gradually brought the expected result. in some cases merely guess.) Approval by the master means success. To explain this contrast. as contrasted passage of time and Herrigel's continued failwith the master's ever effortless demonstrations. One intuits what his conduct should be before the parental response.
so forth. is top of the bow touches heaven and the bottom. right." and If the shot is to be loosed must now be continual the physical loosening in a mental and spiritual loosening. whose to dawn on him . It is the only frame of reference which had meaning an explanation of the activity he was engaged in. the rebirth. in order to be able to consider the applicability of another set of for Herrigel as descriptive ideas. the identification becomes progressively more complete the master possesses all the secrets. Indeed." x This frame of reference is adopte5 as"a~relief the stress of subjection to an alien world of meaning. Successful execution of the discipline is the road to enlightenment. one becomes "like an Awakened One from who lives^and w^orks. the master dominates the scene: Steep is the is way to mastery.in-i-he primordial state. Often nothing keeps the his faith in his teacher. Since it was adopted from the master. he [the pupil on the move but mastery now beginning master] convinces by his mere presence. and there is no turning back into the old value system. one actually becomes a 67 .Zen Buddhist Conversion The unity: "If it images. are phrasings of mystic contains the AH". "The earth". Thus.. The identification with the master is the beginning of the conversion.. Herrigel had to get away from the domination of the master's reality he had to disengage from the activity both as action and as value commitment. "The bow when drawn is uniformly. not released smoothly the continuity broken.
shows that the koan is not necessary for The "former critical like result to be attained. still was not yet dead: Herrigel was comparisons with his former modes making But the obsession deepened. day >out. I will not deny that I spent many gloomy hours wonof time. may lose sight With a gratitude as great as the uncritical veneration of the beginner. The discipline continued as before. and over-individuated world. and Psychotherapy devotee in a cause. Continued frustration despite the most intense of efforts leads to mounting anxiety. Wherever his way may devotion may outweigh gratitude of personal the more philosophical aspects of the crusade. take him. though he of his teacher. for it is a crusade: the service of Enlightenment. that at this juncture Herrigel tried a trick a purposeful loosing of the shot by consciously easing the pressure of the 68 . as strong as the saving faith of the artist.Zen. The shot did not still had to loose yet "falF of it own accord. 7 overly-cerebrated. Herrigel it on purpose: All this obstinate failure depressed me all the more since I had already passed my third year of instruction. he now takes his Master's place. ready for any sacrifice. in fact. the opening The of Buddha Nature to the beclouded. using the introject of the master as an embodiment of the value system to be emulated. and the failure be- came obsessive so obsessive. he concentrated on loosing the shot. Thought Reform. This. a koanagain. can never forget him. the pupil. day in and of experience. which dering whether I could justify this waste seemed to bear no conceivable relationship to anything I had learned and experienced so self" far.
practice!"2 1 Shame and all guilt are felt toward the parental figure. the Master's behavior would certainly have done so. since the master had not given him final approval. 1 His pleading for re-admission and his frank expresshame attest to the beginning of his final submission. Herrigel's If comment is revealing: profound shame had not cured me.Zen Buddhist Conversion on the thumb. and in part to have internalized the new norms. 69 . was not taken in by this "purposeful effortlessness/' and the result was that Herrigel was dismissed as a pupil. . watching. subjection to a new value system. did the master consent to continue the lessons. internalization of the new norms is part of a process that aims toward a minimization of condemnatory responses the "trainee" tries to make himself less 2 As in vulnerable to anticipated retaliation. done with Herrigers friend Komachiya as intermediary. His own account bears this out: the passage sion of of weeks with I still no advance no longer troubled him: discovered that this did not disturb me in the least. carefree dependence. but when I stood before him I lost courage: I was convinced that I should never hear anything but the monotonous answer: "Don't ask. so indifferent. He did not mention the incident by so much as a word. . whether I found the way to Zen or notall this sud. Only fingers after considerable pleading. Herrigel seems to have submitted. Herrigel thus arrived at the stage of total. He now wanted to confide in the master: Several times I made up my mind to confide in the Master. that it no longer troubled me. The master. Whether I learned the art or not. but he was not yet confident of his performance. whether I experienced what the Master meant by "It" or not. denly seemed to have become so remote.
one day. as expected. to stop practicing too. But in fact. . Here was HerrigeFs first brief satori. since ostensibly. And. and one might expect that he should have been aware of it. Japanese . Given a reasonably submissive conduct on the part of the pupil. This is moment he master Hakuin's 70 strikingly illustrated by the account of his own satori. bow and broke after a shot. and would have liked . the master chose as a signal could probably use any of satori. did professional as best I might. a remarkable insight into the nature of things is the goal of all Zen training. as I stared at him bewildered. as Herrigel candidly admits: ". the Master held me Inexorably in his grip/' The submission approached I completeness: from one day to the next. it is the moment of conversion. the off Master made a deep the lesson. Rather. and in the end ceased to bemoan the fact that all efforts of the last few years had lived my work my become meaningless. "Just then It shot!" he cried.Zen. and Psychotherapy So. the culminating point in the internalization of a new value system. submission to the authority figure and the new reality system brings the first sign of rebirth: Then. a cessation of struggle against the master and his beliefs. the pupil stopped asking. except for the fact that. And when I at last understood what he meant I couldn't suppress a sudden whoop of delight. or any immediate change in functioning. the satori rebirth is not a new insight. Thought Reform.
and called to Hakuin: "What good news have you be quick. Then. Herrigel himself was ap71 own . The master tenderly stroked him on the back and said. the pupil effects a shot in perfect. you have it at last!" in. Also. By dimming purposeful striving. it is possible too that the need for tenderness. There is no other way to interpret the master's communication to his pupil to the effect that he has satori except as a response to an evidently total submissiveness. Come right brought home today? The extreme and apparently simple submissiveness of the disciple. quick!" Hakuin then told him all about what he had gone through during the day. The master spotted his joy upon entering the gate. Herrigers failure to suspect his own satori follows from the loosing of the arrow a smooth shot had to go off. Of course. His complete obliviousness to this after over three years of unrelenting. was obvious to the master an encouragement necessary to continue his hold on the pupil. anxiety-producing effort aimed at precisely this limited goal suggests that he was in a his upon some kind state of limited sensory awareness consequent of self-induced trance. "You have it now. unconscious form. in town which opened his eyes to Zen truth. he saw something leaving successive sanzen. recognized that something had happened. after Hakuin's previous treatment.Zen Buddhist Conversion After Hakuin had been soundly roughed up in two he grew desperate and thought of the master altogether. and the patent paternalism of the master are striking in this account.
introduced for the first time into the process: the attempt to hit a target. the master succeeds in hitting the target: I think I understand what you mean by the real. do To 72 . of the particular Success in loosing the arrow led to the next step in training. and that the hits are only outward confirmations of inner events that correspondence is beyond me. is hit without the archer's taking aim. for the pupil. HerrigeFs attempts at causal understanding. Thought Reform. I could not explain then and I can not explain to-day. is a combination of two interdependent factors: termination of the strug- gle against the new reality framework. and Psychotherapy causal factors at propriately oblivious to the possible work: how it came about that my tightly closed right hand suddenly flew back wide open. . then. because they do not reach far enough spiritually.Zen. spiritual terms: 'Tour arrows do not carry . and with half-closed eyes. the master. like logical attempts to unravel the koan. But how it happens that the outer goal. as usual. the disc of paper. in mystical. was his attempt to and failure to do so how. . without really aiming. . The occurrence of satori. . . Explanations of Herrigel's failure to get the arrows up to the target are given by the master. and enough adeptness at a self-induced trance to permit effortless and unself-conscious manipulation Zen skill being learned. inner goal which ought to be hit." The new understand obstacle.
These are processes which are beyond the reach of understanding/' "You are under an 7 illusion/ And again.. to his "tiresome questions. frustration.Zen Buddhist Conversion framework which depends on ference. and anxiety.. although you do not consciously take aim when drawing it. : after a short silence) . . . that there may be something in "I do not deny what you say." answers (again. I could not of course think it to a satisfactory conclusion. "long accustomed. The sequence leading to Herrigers ultimate and total satori follows this preoccupation. occupied my thoughts . subsequently. like a koan. I do stand facing the goal in such a way . wherein Herrigel recounted what proved to final be. "if you imagine that even a rough understanding of these dark connections would help you. his final reservation: Is it not at least conceivable that after all your years of practice you involuntarily raise the bow and arrow with the certainty of a sleepwalker. The conversion began with a conversation with the master." as Herrigel puts it. imagery and analogy: not fit a belief and in- said the Master after a while [evidently Herrigel was given time within which to hear the echo of his own "superficial verbalization"]. so that. This culmination of the mechanics of a total conversion came after five years of continuous effort. you must hit the target simply cannot fail to hit it? To which the master. the master's explanations do not admit of logical comprehension: Much as this . 73 . .
precision. Herrigel was told to fetch the The master. arrows. even if I do not intention- On 'Then you ought jerked out. explains nothing. to his sounded amazement: like hits. .Zen. then followed a ceremonious home. that the first arrow was lodged full in the middle of the black. in perfect form. loosed two arrows from the bright side of the practice hall in the direction of the dimly lit target. both of which cover. I did not dare pull the arrows out separately. I might perhaps have guessed the position of the target. to be able to hit it blindfolded/' The see master turned on me a glance which made said: me to fear that I had insulted him and then "Come me this evening. but carried them back together with the target. and Psychotherapy that I the other hand. ally turn I know that this seeing is not enough. The position of the target was roughly marked at the master's request with only one thin taper: was so dark that I could not even see its [the target's] and if the tiny flame of the taper had not been there. 74 . only to dis- . they drank tea demon- by the master in the practice hall. for I see the goal as though I did not see I it. stration in total silence. embedding itself beside it." at the master's That evening. gaze in that direction. though I could not have made it out with any It outlines. decides nothing. Thought Reform. while the second arrow had splintered the butt of the first and ploughed through the shaft before ." am bound my to see it.
He surveyed the arrows critically: "The with first shot/' he then said. uncritical acceptance of the new as reality framework: evidently hit The Master had cumbed and me too.Zen Buddhist Conversion For the master. because after all these years I am so familiar my target-stand that I must know even in pitch darkness where the target is. That may be. The sequence begins with the Herrigel statement. no longer to the temptation of worrying about what happened to them. with both I arrows: suc- though transformed over night. the demonstration so convincingly follows from the master's habitual verbalizations that the only logical explanation seems in fact to be the spiritual. and I won't try to pretend otherwise. The quick glance which the master turned on him demon75 ." which he admits he "jerked out." The convincing power of this demonstration had the expected effect on the pupil. however. my arrows Indeed. hopeful enthusiasm about the master's potential power. I think. "was no great feat. you will think. But the second arrow which hit the first what do you make of that? I at any rate know that it is not who must be given credit for this T shot It' shot and It' made the hit. once and for all. the demonstration could not have been more natural. it was said with a certain awesome. that we may be permitted a more rational interpretation of this seemingly astounding proof of the co-operation of a spiritual power in an archery exercise." In other words. Herrigel was plunged. into total. "Then you ought to be able to hit it blindfolded. mystical one.
He could not possibly have foreseen the two arrows merging on target. if it did not produce final safari.Zen. But he already knew that Herrigel would be the part of the master. to make a deep impression on Herrigel an impression which. the interest of "all-encompassing Truth" over fragmented consciousness. The master might then have said something like. ever alert about the most decisive way to wean the disciple from his last doubts about the new value system. which is indicative both of the pupil's extreme susceptibility to the master's authoritarian disapproval. This need not imply any "cunning" on the part of the master but simply a belief that any strates how competent for the slightest clue demonstration that. "You see. which he had already admitted he could do. and of the ever present Occidental inability to "read" the Oriental quick glance very likely betrayed the quick idea which crossed the master's mind. in Buddhist terminology. Herrigel interpreted the master's glance as a possible expression of affront at his comment. the fact that the master was not blindfolded seems to have been compensated for by the single taper in the magical dark hall. The master had only. would at least have been an- other sound step in that direction. by addressing itself to Herrigel's would particular susceptibility would overcome his last doubt. and Psychotherapy a Zen master lie was. face." For Herrigel. there certain premeditation On impressed by his hitting the target at all. Thought Reform. or. they are both in the black. really. to put two shots in the black. but my long experience still does not explain it". he could use the same kind of "on the 76 . "blindfolded. serve. The must have been a combined with trust.
he had ceased worrying about loosing the shot. it his "mind's maturity" that is. in the event that he himself (and not nificant "It") failed: a less spectacular demonstration by "It" would simply necessitate a less spectacular explanation by him. one hitting the butt of the other? The master himself did of the not pretend that. one arrow in the black represented any special feat of skill and so there human to any superguidance to two arrows. he was content to perform with complete trust in the master.Zen Buddhist Conversion other hand" statement that he first made when Herrigel broached the subject. Finally. he was prepared. now he paid no attention to where his arrows went. in practicing breathing. and "It" hits and. after his years of practice. the perfect shots would be shot by "It. unless one chooses is no special reason to attribute do so. Just as. Aided by a practiced detachment achieved by breath77 . if he himself were properly spiritual. HerrigeFs "transformation" meant that he no longer worried about his arrows hitting the target. his premeditations must have been combined with trust he must have trusted that something sig- would happen that would provide an unusually convincing demonstration." Undoubtedly. he believed that "It" shoots. HerrigeFs readiness to "drop like a ripe fruit" if he was faced with a final convincing demonstration was tailored to the stage of new value system in action. why did both arrows lodge in the black. The demonstration had to be staged because of HerrigeFs particular "jerked out" enthusiasm. But. however. As a practicing Zennist master.
It is at this point that the relationship takes on a marked new master-disciple and explanation take place enquality: conversation in the terms of the new communication system. rigeFs account indicates it was a particularly trying 78 . the Master gave a few shots with my bow. and perfect underThere is is now carried standing is now his.e. the training on in terms of "immediate communication/ i. and not as a liberated but autonomous agent. and which he likewise If I spoke of as immediate transference of the spirit. the master can now speak more directly about the esoterics of spirituand mystic oneness. Zennists place special emand Herphasis on this crucial point in the training. The improvement was starthe bow let itself be drawn differently. tirely no longer any reservation about the disciple's "dark connections" he has been ability to understand reborn into the new world view. the new-found ego strength must be free of self-satisfied smugness so that the individual functions as part of a value system. More can be revealed to the initiate. Thought Reform. had been continually shooting badly. there remained one important hurdle.. rather than an experience. transference of the spirit of the art from the master directly 7 to his pupils: There was another form of help which the Master communicated to us at that time. But HerrigeTs training was not quite over. more understandingly. Thus.Zen. tling: it was as if more willingly. and Psychotherapy satori is really an acceptance ing and concentration. Approved performality ance in the new value system carries with it the danger of self-assertion.
Is it "I" who draws the bow. all melt into one another. This the crucial any reform or therapy. goal. ever the least flicker of satisfaction showed cry. or is it the bow that draws me into the state of highest tension? Do "I" hit the goal. the master if One asked his pupil he now understood what was meant by "It shoots/' and "It hits/' Herrigel's reply is informative less as a description of his understanding. after a particularly good shot.. This. . For as soon as I take the bow and shoot. . everything becomes . And even the need to separate has gone. . the attainments of the the values of the cepts sult of absorbed into ego acre- new belief: the strength of is the demands of superego. . even the simplest things have got in a muddle.. . so clear and straightforward and so ridiculously simple. learn now not to rejoice over the good ones. so that I can no longer separate them. you must practice unceasingly you cannot con." 79 . arrow. The master has fashioned not only a convert but also a peer: "Now at last/' the master broke in. "the bowstring has cut right through you. day. in face the Master turned ness. . or does the goal hit me? Bow. . too. and ego. his hard Any demonstration by Herrigel of satisfaction in won skill and correct performance was fiercely if censured by the master: . ceive how important it is. on me my with unwonted fierce- "What are you thinking of?" he would "You know already that you should not grieve over bad shots.Zen Buddhist Conversion time." self are Thus. than as a profession of faith demonstrating full of the symbolism of the new value system: command I'm afraid I don't understand anything more at all.
communication was now on a full peer Herrigel's training basis: the lessons assumed a new face. In sum. You have a different person in the course of these years become . and to adapt it to the stage we From then on had reached. The rebirth has been into a special value system. At the end of the training. By his own admission. Although he dealt in mysterious images and dark comparisons. 80 . . Herrigel is cautioned by the master that his view of reality. you when you meet your friends and acquaintances again in your own country: things will no longer harmonize as before. Commonly experienced contexts of meaning in secretive and close ingroups gives rise not only to extreme sensitivity to comties tinued closeness and intense emotional municated meanings. the meagrest hints were sufficient 1 for us to understand what it was about. will now set him off from others: I must only warn you of one thing. the entire society has not been reformed. . his conversion. It has happened to us too. and Psychotherapy lic test ended with the passing of a puband the awarding of a diploma. Thought Reform. and not into the one of the world at large. You will see with will feel it very strongly other eyes and measure with other measures. the Master tenting went on to expound the "Great Doctrine" in relation to the art of archery. But the esoteric view of reality so painfully acquired in the master-disciple relationship is the property only of initiates. Conhimself with a few practice shots. but even to new sublanguages and argots.Zen. and it happens to all who are touched by the spirit of this art. Swordsmanship is identical in essentials with arch1 This communication via the merest hints testifies to the long-con- of the master-disciple experience.
The function of the koan is fulfilled at this point. simply parries when his opponent thrusts. He is made self-conscious about it. The beginner. so the pupil loses his self-confidence. Again. One of the first steps in the discipline is to inculcate it. Flower Arrangement: Variations on the Same Theme "Flower arrangement" releases such a flood of sweet. he is free of the "stopping" attitude of arrest his attention at some the tendency to particular point in the mind sword play. After many years of practice he eventually regains the confidence and naturalness appropriate to proper performance. the than before. and he must starts lose his self-confidence as soon as he the lessons. The beginner must also be made self-conscious. but making him "stop" at drawing the bow. But the return to his former self-confidence is bought at a price: submission to the master's psychological dominance. and instead of gaining disciple naturalness initially. But the disciple does not long remain free of this "stopping" attitude. the methodical technique of instilling self-consciousness replaces the function of the koan as a challenge to the novice's composure. he loses whatever ease of perany worse off formance he had to begin with. innocuous sentiment that it would seem churlish to but bring this esthetic Zen technique up for review. In Zen terms. is After losing his confidence.Zen Buddhist Conversion ery. 81 . and the acceptance of his value system in order to explain the frustrations which the master himself brings about. This is the equivalent in archery of not allowing the beginner to shoot at any target. using the sword quite naturally. The cure is supplied with the disease.
as in every Zen skill. too. everything the master demonstrates seems so ridiculously simple. he took the branches from the vase. Her floral first and most simple was thoroughly unsatisfactory. her questions. without saying a word. Here. he considered it attentively. As in archery. wrote an account of her training that again demonstrates the Zen process (2): it is not what the pupil does to the flowers that counts. Herrigel had already practiced flower ar- rangement. When attempt the moment came for the master to examine her work. and looked forward to learning the skill in just a few lessons. The use that important technical aid in inducing regression begins with the very first lesson. This direct and thorough 82 initial disapproval had its . the achievement of self-abnegation precedes the adoption of the new value system. rather than to delight him with change a heart-catching arrangement of flowers. Herrigers wife. The patient is allowed to hear her own superficial verbalizaof silence and is denied answers to precisely those questions she seeks to clarify: the entire lesson passes with hardly the use of a word. the master seems not to hear tions. but what the master-pupil relationship does to the pupil. Thought Reform. As in archery and swordsmanship.Zen. Mrs. the secondary nature of the is skill apparent throughout. she is given certain "instructions" on which to meditate. The process aims to the individual. and Psychotherapy there is little in it that is different from the basic domi- nance-submission theme of archery. the initial aim of her master was to do away with his pupil's composure and self-confidence. and instead. and inscrutably. but. Gusty. then.
Mrs.) The abrupt 83 . in in the face of these strange But. Again there is the gradient nature of therapy. and in the face of the master's assurance and superiority. deepest understanding I simply nodded my head in silence. Not only was her first composition totally unsatisfactory. she came more and more to doubt the value of her actions. But through several lessons her work was not really appreciated. desired effect.Zen Buddhist Conversion pupil comments on her feeling of an interesting revelation of her chaestrangement grin at not being treated in an adult manner. she felt it was necessary to render herself as small as possible. Nevertheless. avoid a duplication of this sharp disapproval. but the master didn't even tell her what he expected of her. a perfect device for manipulating the pupil. Herrigel applied herself in anticipation of the still To next lesson. pupil then decided to observe as attentively as possible the secret of a successful arrangement. (The lessons were of variable length at the master's discretion. In her own words. to reduce herself to zero. the gradual revelation of an entirely unconventional ethic to which the student must coniform. without giving any explanation seemed to contradict the marked politeness of the Master. but The the lesson ended before she realized it. as my intention was to attain the proceedings. first I The At was dumbfounded Because she had uncritically accepted the master's "deepest understanding/' the apparent contradiction between his actions and his polite manner could mean only one thing: she herself was gravely at fault. this way of acting.
the latter's The study of the arrangement will never reveal the error. is no question about who is the parent and who is the approval-seeking child. and goes back to her place. When the pupil considers her arrangement she presents her work to the master. bowing. He may make a gesture of disapproval. or otherwise correct a detail. the abrupt ending left Mrs. There finished. Herrigel no chance to set the situation aright. more often than not without saying a word. but he is left in anxiety because he has no clue as to why. the master has sole power of approval or disapproval of the pupil's arrangement. in the same way that the dependent child must attune in order to minimize condemnaIt tory responses and gain approval and even survival to the merest hint of the mood of his erratic. She had to retire and carry with her the master's disapproval until the next lesson.Zen. Whatever his judgment of the work. the pupil thanks him. 84 The student must . or to try again. and Psychotherapy termination had the same effect as the pupil's ejection from the master's room during the monastic sanzen: not only has he obviously done wrong in his views on the koan. according to standards of which the disciple is totally ignorant. spiritual terms. censorious parent Since the master alone possesses the criteria. master's explanations of arranging are never in terms of the physical arrangement of the flowers. Thought Reform. or he may arrange the whole composition all over again. In flower arranging. shift a stem. but always in mystical. remains for the pupil to decode this nonverbal communication. which are never revealed to the student. Furthermore. petulant or noncommittal. The master examines the work brought to him.
which is the apprenticeship in this art is never over." He is the "paternal friend as well as the counsellor in whom one has entire confidence." If this condition of total submission is is not met. . selfless by the "proper use of visible form. Approval can come only after years of exercise. to renounce his Self." The master's power derives from of his possession of the "ultimate knowledge. the its success is of course in terms of explained new reality framework: one has "become self to find expression"." and the pupil who wishes initiation into this secret world power must accept his conditions.Zen Buddhist Conversion depend why entirely upon the master's judgment." and so on. all personal initiative is an obstacle that forbids One entry. . . When the reason for the pupil does get approval of a design. even after years of exercise. is omnipotent: conveyed by the calm a new com- What an impression of beauty is and ease of the Master's movements. when position born within his hands. must decide to make himself very small and modest. when the pupil has acquired the correct "mental disposition/' When this condition has been met. 85 everything the pupil undertakes wrong in the mas- . and allowed the inner The master is indeed infallible. sees all. one has penetrated to its invisible essence. then even the most simple realizations are approved by the master." "The Master "Nothing escapes him. There is nothing equivocal in Gusty Herrigel's understanding of the quid pro quo: the pupil consents to "begin like an infant and recognize that all ambition.
His criteria for performance as well as his symbolic vocabu- lary are unquestioningly accepted. indeed.Zen. Mrs. complete. As in archery. And this "intuition" can only a distinction between be achieved by total submission to the master. method and result. Ego-striving and self-consciousness are effaced in a trusting submission to the magical omnipotence of the master. his only superiority consisted in his greater detachment and willingness to die in the service of authority. Herrigers acceptance of the master's reality framework led to adeptness at explanations in his vocabulary. 7 rebirth into a new view of reality. As with her husband. without it even the manually adept remain "ignorant/' Thus. The Zen technique or skill is only subsidiary to a ter's eyes. In uniting "with the heart of the flowers" one unites with "the heart of the AIL" The proper spiritual attitude brings spontaneous. unconscious. the pupil must not be troubled by the slightest intention to perform well. In ship. the Zen training alone. and flower arrangement are interchangeable. not only is the Zen skill seemingly unimportant in itself. swordsman- 86 . and masterful action in flower arrangement. and Psychotherapy Only if the pupil accepts this necessary sub' mission can he enter "creatively into the discipline. The Zennists make mere "manual adeptness" at an and the "artistic intuition" which results from art. but one may justifiably wonder whether a samurai Zen swordsman was actually superior to a non-Zen trained swordsman or if. and the rebirth is archery. Thought Reform.
In this chapter we will discuss Zen in terms of these analytic ideas: the frustration in the patient-therapist relationship. intent on bolstering favored therapeutic orientations or deeply held personal values. the objectivity of the analyst. necessary to regression and ultimate cure. some Western professionals. 87 . The question is. the resolution of ambivalence to persons in authority. have seized upon certain Zen features and equated them with therapeutically authenticated phenomena like psychoanalytic "spontaneity/' or with less empirically based ideas like existential dasein. Zen has acquired a good deal of respectability from having been equated with tech- niques derived from Western scientific rationalism.The Zen Discipline as a Psychotherapeutic Process THE fatal surrender of individuality is so patent in Zen that there should be little reason to have to dwell on the matter. simply. are these comparisons valid? It is worth examining the similarity between the Zen method and certain important psychoanalytic techniques and aims. However.
if Even a only the forbidding figure can some- how be pleased. the psychoanalyst sees in the koan exercise a perfect analytic device: the pupil cannot tear himself away from it. even though it makes him increasingly be- wildered and frustrated. As rationale we it behind stress.Zen. the basis for any therapy is a twoperson relationship. tried a trick release of the bow. but with a new and that this figure. to find out what he wants. the therapeutic creates regression in the face of The individual tries to adapt to the authority figure as he did to the parent. and Psychotherapy and the weaning of the patient from any taint of the influence or values. in which a delicate balance must How In the first be maintained which will encourage the patient's as well as to keep up the tempo of frusparticipation. In psychoanalysis. Herrigel. for instance. do psychoanalysis and Zen treat these salient features of the therapeutic problem? There can be no doubt that Zen qualifies as a supportive psychotherapy. the patient soon finds that he in effect is not dealing with his parent. patterns which were successful in the past trick will do. but it falls far short of meeting the value neutral standards of psychoanalysis. however. Attempting to win new by trying him over in the face of insuperable frustration. which was. the patient (disciple) runs through his gamut of time-tested reactions. place. and from a distorted way of viewing life. this is that saw. Thought Reform. meant to please the master and not really to trick him. new authoritarian person has his 88 . tration required for continual self-examination. and the final freedom of analyst's the patient from a constricting life style. Thus.
The koan. that any similarity between psychoanalytic frustration is and koan entirely superficial. In Zen's mondos. Re- thereby unrestrained. and the submission complete as all defenses are abandoned. The patient finds that his old patterns do not work. In some of these accounts the novice. but the one thing that master and disciple do not do in Zen is communicate on the gression is basis of symbols. The psy- choanalytically-trained eye sees in this change of functioning and new conduct the achievement of one of the goals of psychoanalytic therapy: a resolution of the patient's ambivalence. he is to survive. in fact. a fundamental phenomenon of human existence. persons who have achieved satori are described. The newborn infant is an outtotally helpless and dependent for survival on if side source of security and sustenance. and by free association the analyst helps the patient analyze the tyranny of his unconscious.irresponsible. acts to frustrate the very possibility of is communication. with impunity. more mature relatedness. It is obvious. But the implied similarities do not end here. therefore. that he devise some means of ma- 89 .Zen "Discipline as Psychotherapy own set of demands and expectations. and their conduct is often alarmingly arbitrary and. of course. constricting behavior from the past. Ambivalence is. It is imperative. mocks or even hits the master. It may create the frustra- tion necessary for regression. and he is helped by the therapist to develop a new. The psy- chotic flavor of reports of satori attests to a complete abandonment of ego integrity. is The dug up origin of his neurotic. It is immediately obvious that the koan cannot be used in this way.
full realization of self is inexor- resolving it can he attain any degree of action. There is a precariousness in his utter dependence that the adult can only recapture in occasional moments of extreme despair.Zen. which ingratiation alternates with a certain hostility. Any anger or abandon evidenced by the authoritarian figure is a threat of failure and death. But dependence for survival also carries a certain chagrin at any curb on freedom. or felt omnipotence. coring figure. The cycle between unconscious ingratiation and protest against dependperson's ence upon others for able. Thought Reform. An still bound will find his mature relationships depend on the old unconscious habits. so that the possibly destructive spontaneous attitudes of others no longer pattern his own conduct. The infant is immersed in a controllable universe. He feels less than himself somehow. individuation. the infantile instantaneous probing for ingratiation. The infant identifies with the sucingratiating and develops techniques aimed at keeping the mood of pleasurable sustenance and carefree safety as constant as possible. cannot be long-lived and must give way to attempts at conciliation. Only by This freedom to relate to each person anew 90 is the goal . the adjustment to the other rhythm stifle his spontaneity. and Psychotherapy nipulating this authority so it will cater to his needs. The cycle tends to perpetuate itself: the basic rhythm of the infantile ambivalence toward authority often adult so still constricts the adult. and a sense of childish impotence is accentuated by outbursts of hostility and aggression that he cannot control. and he with it wants to summon the moon by crooking his finger. the assumption of a winning manner. Thus.
One mondo which is held to reflect a perfect resolution of ambivais lence the following: the master holds a stick over real. and perhaps natural that some psychotherapists should see in Zen irresponsibility the achievement of this goal. when oedipal feelings and latent homosexuality were confronted and admitted. For the Oriental. or a koan reply that the Buddha is only "three pounds of flax" 91 . psychoanalysis itself is a kind of shock treatment. restraints. mondo accounts the student slaps the mas- and both laugh naturally and easily. lewd and sometimes blasphemous The utterance of shocking and blasphemous ideas in the Zen training convinces some psychoanalysts that a similar psychological process is at work. (1) and secure with it. If you say this stick is not I will strike real. the pupil's head and says. burning a statue of the Buddha. you with it. the patient often ideas. The response ambivalence would thus be resolved with a spontaneously shocking solution. the entire past becomes a utters target for the patient. In some ter.Zen Discipline as Psychotherapy it is of the psychoanalytic resolution of ambivalence. and all of its sacred symbols with In purging himself. "If you say this stick is I will strike you with it. the new materials which previously were "shocking" that the ego can incorporate are culturally defined. The necessity of shock in effecting personality change is generally recognized. the individual achieved a sense of self-mastery. Obviously. In revolt against superego his analyst. If you don't say anything I will strike you with it/' To resolve this crushing frusa tration. the disciple can very easily seize the stick which the Zen master might accept. In Freud's culture.
and a marks a successful cure.Zen. But there are which the broken off many other ways in can terminate. and would make for marked And difficulties ending the novice's dependence. clear-cut ending. especially in psychoanalysis. religious conversion as a psychological process is characterized by a new. It is one of the axioms of Zen that only an elite few attain satori. Or. more broadly permissive superego. The ability to incorporate this blasphemy into the ego is a signal of adult maturity and freedom a relief of previous superego restraints. (In fact. It can either be analysis violently. the 92 . and Psychotherapy are conceivably equally contrary to childhood ideals. Some disciples never reach satori. Zen was condemned by other sects as its nese culture just because of dangerous to Japaiconoclastic teachings. Thought Reform. indeed this seems to be the case. it may simply "drag on. as well as freedom to refocus strivings on a wider horizon than the one imparted by the parents. historically.) Also." with the patient's dependence on the therapist conwould expect that the extinuing indefinitely. We tremely authoritarian aspect of the the apparently deep transference Zen master. with the patient turning aggres- sively against the analyst. as was mentioned earlier. of the chief problems of therapy is he is One the resolution of the transference artificially created in the analysis. In therapy the real problem is whether the aggressive revolt of the patient against symbols of authority means that also free of the authority of the analyst himself. Does this ambivalence in Zen as psychological shock treatment resolve it does in psychoanalysis? The question cannot be considered alone.
is One is never a process of constant applicaperfect. do not lay it up in remembrance! Destroy it. and yet not in farewell. hold. his dependif "Even broad seas lie between us." Thus there is no real weaning of the pupil. there is absolutely no indication in Zen of any equalitarian camaraderie between the pupil and the master after attainment of satorL Neither is 93 .Zen Discipline rest. mysterious. perfectibility tion under the master or under his symbol. are condemned to a continued dependency rela- tionship that may extend over a lifetime. in releasing Herrigel from his personal for example. One of the surest means of inducing regression. the gift of the bow io need not have undue binding force. The master. "When you shoot with this bow you will feel the spirit of the Master near you. Furthermore. is to create a sense of awe by unusually striking stimuli. so that nothing remains but a heap of ashes/" handed The bow represents the master's continued presence: always be with you when you practice what you have learned. any more than any other gift from a dear friend. created a strong symbolic tie: In farewell. a fit of a piece with the master-disciple gift to cap a conversion rebirth. Give it not into the hands of the curious! And when you have passed beyond it. as Psychotherapy most of the novices and trainees in the skills of Zen. or of maintaining a level of childish relatedness. Herrigel. But this bow is personal. the Master me his best bow. Obviously. I shall ence itself is sustained. was very anxious about how he would get on without the master when he returned to Europe. and the gift of the special. magical bow is all manipulation. for example.
The master might permit portable frustration. it represents an aggressive acting out. the psychoanalyst is justified in seeing in Zen a problem which he faces in analysis. an exercise of released impulses quite independent of any understanding of what they mean or should mean. But the important difference between Zen and psychoanalysis lies not in the patient's or disciple's 94 . Again. The patient must not be allowed to interpret bits of acting out as real resolutions of his problems. or when he slaps the master in answer to a question. the ending of their training was very formal. he might well him to the ground. and they were awarded a diploma testifying to their skill. His choice of respond by kicking what to do would undoubtedly depend on whether the disciple understood what was implied in his gesture of seizing: the futility of logical analysis. The masters themselves decided at which point their disciples were ready to receive their socially recognized bond fides. plus full accept- ance of the master's Zen values. There is nothing to indicate that the disciple by his own mature decision frees himself from the master. direct. uninhibited action in place of cerebration or whether. they had to pass a test in public. With both the Herrigels. When the disciple seizes threatened. Thought Reform^ and Psychotherapy there any indication that the master will accept any aggressive disobedience on the part of the pupil. the disciple's seizing of the stick to stand as a resolution of a thoroughly insup- On the other hand.Zen. it is evidently up the stick with which he is to the master to determine whether this represents a true grasp of the new value system that is. on the other hand.
One may be introjecting the free from the domination of a particular mortal person the master but one has nonetheless become a convert to his value system. in terms of a religious conversion. In Zen. There is no danger of social isolation when one learns this skill. In Gusty HerrigeFs group. the acceptance of the slap. what the disciple's relationship is going to be to the propounder of that viewpoint even after he has correctly understood and related himself to it. or of the aggressive act of the disciple does not mean the end of the master's authority. This does not mean that flower arrangement has deteriorated from its stature as a once industries 95 .Zen Discipline as Psychotherapy understanding of the new viewpoint. banks. Pupils were enjoined to adapt voluntarily to daily existence. but rather. Zen is much fitting concerned with the individual than it is with neatly into society. flower arrangeart for women. Corporations. Once an today an ment is art of the samurai. As we less shall see more vividly later on. there was an obvious emphasis on social morality. any more than the termination of HerrigeFs training meant the end. one simply replaces a more personally constraining superego by a more permissive. make flower arrangement training available to their employees. This is crucial. The social benefits of reform therapy were made evident in the fearless performance him and warrior ethics of the samurai class. Zen vaunts itself on the straightforward spontaneity that results from its training. more symbolic one. They are even more evident in the present-day practice of flower arrangement. But is at best. resolution of the ambivalence to authority bought at the price of superego of that authority. Again.
responsible. One of the features of merly significant figures in his social world: employer. and I carry fuel! the In psychoanalytic terms. cure often leads the individual to forsake all the for- and not The psychoanalytically lution of ambivalence. Thought Reform. chiefly because in it is psychoanalysis to the individual himself that analy- psychoanalytic society. the constant intrusion of self is "narcissism. Zen is." and its ablation is certainly a valid therapeutic aim. finally. in the simple buzzing the pulse of wings. dominance-submission function is just as socially valuable today in taming the individual as it was in traditional Japan. the individual seizes the ability to forget oneeternity. One of the master was: "Be submissive precepts of Mrs. even parents. Curiously. one question that 96 .Zen. In the timelessness of the moment. The achievement of intrusion of the self self. friends." The equate sis is be the last to psychoanalyst should probably Zen and his own therapy. the removal of the constant of a fly's in every perception. and how miraculous. credited with therapeutic achieveambitious than the resoments less most attractive Zen for the West is its reputed ability to rid the individual of excessive self-preoccupation. is one of Zen's claims. in even the most simple tasks. this! I draw water. and Psychotherapy noble art of the It virile yet its somehow esthetic samurai. Herrigel's simply means that to authority and to parents. Zen insists on its pure perception of the beautifully bare moment: How wondrously supernatural.
is basically an illusion. in fact. the master has no personal axe to grind. defensive understanding. Some psychothink that the basic aim of the Zen training analysts to banish such illusion is similar to the aim of psychoanalysis to correct parataxic distortions of reality. He believes that. Unless one applies the Buddhist criterion that total negation of the self is a worthwhile life goal. The universe. so is desirable. to eliminate all traces of nar- that there may be a pathological breakdown of the self and of normal ego boundaries. in fact. but he has quite failed to understand the essential dominance- submission nature of the master-disciple relationship. and seems to believe that the disciple is free to leave training at any time that the master really wants no hold on the novice. a normal degree of self-esteem cissistic identity. Because he uses outmoded patterns of behavior from the past. Zen feels justified in effecting this negation because. and instead distorts it to conform to his own past. The koan discipline seems it is necessary. and refrains from any interference in the life. or rather in the illusion of thought. ideas. the individual is prevented from judging each situation anew. Fromm's flirtation with Zen seems serious. obscuring the nature of the real. The best way to appraise the compatibility and distortion is of the illu- aims of Zen and psychoanalysis in relation to sion to take a closer look at the appeal of Zen to one Western analyst Erich Fromm. in Buddhist thinking. like the analyst.Zen Discipline never seems to be asked is as Psychotherapy whether the Zen pupil had first an abnormal degree of narcissism in the place. or aims of the 97 . the self and the real world are only separable in imagination.
even though true.. sacrifice. because there is general recognition that the emotional catharsis in analysis has understanding by the patient. Therefore. and Psychotherapy pupil. The gradient nature of Zen therapy of his is in itself a firm hold. This equation comes easily to the psychoanalyst. ready for any The sacrifice is. Herrigel. that as psychoanalysis itself something new.. He main- For Fromm developed. The psychoanalytic insight. be trifling. in fact. The cathar- reinforced by self-understanding and self-aware- 98 . the mind is still used in the accustomed logical. to re-orient to that part is of oneself sis is which functioning illogically. rather than merely thinking tains. even though it sis produces a changed person. in other words. Thought Reform. And at the conclusion Zen therapy. But disregard a vital the emotional catharsis in any effective therapeutic unrepression. cannot be formulated in words.Zen. for the values that the master these objections. has inculcated. says: With a gratitude as great as the uncritical veneration of the beginner . Granted the primacy of thinking way. Neither of these observations has any basis in like that of any reality. he now takes his Master's place. the liberated disciple. discovered that effective insight was an experianalysts ence of something new. causal primacy over any "intellectual" Fromm seems to distinction. psychoanalyand Zen are one in their basic indifference to con- scious thought. Even the subversion of logical might thought by means of the koan he considers not a departure from psychoanalytic practice (2). of course.
In other words. the because it is working through is rendered profitable punctuated with insights that are purely cognitive that appeal to the patient's logic as his defenses crumble: "You are acting this way because I am your father. 1 In Zen too. for external reality would be a constant threat to the special view he had adopted. 1 The psychoanalytic reorientation is a new orientation to one's own superego. optimally. effected. There a logic that insists on the equation of is also a paleologic predicates rather than of subject. is as Psychotherapy The dispelling of rationalizations about oneself not the same as using the koan to abolish a way of relating to the entire world of external reality. 2 Now. and the individual is being communicated you think stand.Zen Discipline ness. an alternative reality This point will of the trance in become clearer in the discussion of the central role Zen (see Chapter 5)." The analyst appeals to the logic already possessed by the healthy part of the patient. The sensations of the trance become points of orientation in the new view of reality. by understanding one's repressions and self-constraints. In psychoanalysis. it can well be argued that the psychoanalyst sees parataxic distortion where the Zennist sees illusion. so as not to lose what he had learned. what reality is one obscuring with what distortion? After all. causal view of reality is not absolute. and one can take his choice. Herrigel was enjoined to re-enact the meditation and the bow-pulling daily. in part at least. A belief inculcated in is Zen by use is of authoritarian. Repression is lifted and self-understanding created by examining unconscious materials. in order to establish an identity 99 . a logical. the novice not simply trying to own functioning. supportive clarify his methods. with. not by reorienting oneself to a new view of external reality. in terms which he can underHe has only to unlearn the distorted part of his 2 reality apprehension.
the equation of predicates." in the Buddhist sense of attachment to get off a reality. "You cannot More aware than most fagade of what is hidden behind the that is presented to the world. and Psychotherapy is offered to explain the novice's emotional frustrations: good shot because you have too much will. I am a virgin: therefore I am the Virgin Mary" is paleologic. But the goal experience. This is fundamentally the logic of emotionally determined premises. Freud. causal apprehension of the world. rather than the discrimination between possessors of that property. the sector of the unconscious to be uncovered is only a small (3). the qualities of the shared property become important. was not ambitious enough. never expressed himself with full seems. through. In his analytic process of replacing id by ego.Zen. Insisting on the priority " 'intellectual' insight/' of "total experience" over Fromm points out that Freud first believed that giving the patient the proper information was enough to cure him. the psychoanalyst has reason to question the high-geared intellectualism of the compulsive personality. clarity on the difference between intellectual insight still it have not abandoned and the total experience which occurs is in working insight. and Fromm bemoans the fact that some analysts this concept of intellection. claims of psychoanalysis just this total Fromm. "The Virgin Mary was a virgin. apparently. and not intellectual Freud's aim. the logic of self-directed necessity." But the difference is obvious and vital: Zen imposes a view of reality which for the individual to accept requires a total change in his logical. Thought Reform. The stubbornness to change is "will. 100 . ises is to The provide relief from function of emotionally determined premstress they are not the best means for gaining knowledge. Here.
determined by the therapeutic need to cure a particular symptom. the society in which one lives is values. some societies repress by remore than dif- and each society banishes from awareness If.Zen Discipline as Psychotherapy proportion of the total personality. there is no is How way obliged to of releasing something that is not repressed one work on the repressions that are causing trouble. others. repressing the "wrong things" mature sex. according to experience. Growing a good deal of repression pression. in effect. The immediate task of recovery curing a specific illness would give way to an analysis aimed at awakening the total experience of the total would replace man. This is indeed a challenging program. suspicionless one's ferent facets of human own attitude toward experience there is room just for protest and then. willing co-operation with one's fellows. 101 . but the vision is not. Fromm this limited goal by a sort of complete of the unconscious. a fearless. into adulthood in any society values are formed means Of course. make the entire unconscious conscious? Logically. understandably. allIt is embracing approach to personality change. Fromm no indication of exactly how does one. Fromm has simply gone abroad to reinforce with Oriental wisdom his own platform of reform through "humanistic psychoanalysis/' The name is new. but ungives fortunately it is to be done. a possible program for reform. such a protest that has led some sincere Western humanists to champion Zen a radical.
The presenZen to the West has been undertaken by those intent on a philosophical or religious promotion of Zen cosmology. the fortunes of the kingdom were secure. the gross superstition.Ancient religion in the Orient. This security was no simple 102 . (In 1941 America was abruptly jolted by the durability of this belief held by the infallible descendants of the Sun Goddess. on the derivation of the king's powers from Heaven.4 The Historical Background of Zen: An Anthropological View TO GAIN a proper perspective on Zen. or achieve proper ritual rebirth into divinity. as well as in India Polynesia. The less appealing aspects of Zen's ancestry the purely magical backgrounds of Buddhism. and unglamorous facts are kept from public view. as in Japan. as in China. we must fully its tradition and background. as in India. understand tation of and .) So long as the king could claim divine ancestry. or secure possession of the divine mandate. was centered on the belief of divine kingship. and the mundane preoccupations tend to be glossed over.
spiteful creatures could become even meaner. The spirits were all about. creation: the otherworldly beings watched over the fortunes of offspring. formulas. by making symbolic offerings of food. The world was a two-part. men in this world. his assumed a new life in the other world. and by carrying out the proper ceremonies of commemoration and honor at the ancestral shrines. and other attentions. and assume an unwonted bravado. and had to be placated by incalculable numbers of special observances. and from his Otherworldliness was as tangible as this-worldiness. nor yet a scientific smugness over a properly manipulated eugenics: the king's power was real. usually a more powerful life: powerful individuals in this world became more powerful in the spirit world. evil. they policed the other world on behalf of the living.The Historical Background trust in symbolic bona fides. and was based on the idea that living beings were trans- muted soul into dead spirits. but to help them. offerings. In this familiar religion of ancestor worship. Their unusual power was not used chiefly to harass the living. When an individual died. mean. the did their part by continuing the ancestral line. 103 . living by bringing glory to the ancestral name. and there was no guarantee that the meekest of the living would not profit by promotion to the rank of spirit. ritual. spirits in and bountiful and sent them healthy harvests. and protection from the other world protected Powerful good the living in this one by vanquishing powerful evil spirits. It derived from his knowledge and proper manipulation of the royal helpers in the other world.
His power was so great that he even promoted and de104 . This is the familiar system of "cosmic government/' The Chinese emperor. but also the mandate of their newfound power as spirits in the other half of the universe. But this emi- nence was not without its weighty responsibilities. Since he possessed more power in an interdependent universe of living beings and dead spirits. Thus. which are locked in eternal struggle. powerful divine spirits. which provided unusual control over already supremely level of society was held responsible for regulating the universe and insuring the welfare of the kingdom. the emperor could draw on sources not avail- able to those with less puissant ancestors. Royal lineages could be based on extraordinary worldly achievements translated into eternal otherworldly power. The royal ritual generated power into the other world: it also to use it and bring provided the living with a way to control the spirits. he effected the alternation of the seasons. the emperor had for the benefit of the living. Proper ritual observance at any was capable of generating power for use in the spirit world. even more terrible abilities. By swaying the balance between them. their powers directly to bear on the everyday affairs of the world. by proper observance of ritual. manifested divine powers. they were almost immediately worshipped these newer. the royal ritual. Their direct descendants inherited not only their worldly f ortunes. Yang and Yin.Zen. He regulated the dualities of light and darkness. but naturally. Thought Reform. and Psychotherapy Individuals possessing unusual gifts and great personal power were transmuted at death into awesome for spirits.
the material prosperity of the living. Basing action on the empirical determination of cause and effect provides a toughness and bravado that no powerful 105 . away from the The common belief was Modern Westerners have this fusion of deadweight of village constraint and the constrictions of a thatched-roof world view. and the that there existed one moral which included everything. And to offend the dead meant to incur their wrath. and the living adhered to strict codes of conduct in order not to weaken that control. Living in urban conditions. Men believed they could control nature by obeying a moral code. a temple. largely because in the West the historical trend has been to deny the connection. say. from outrages to community propriety. difficulty comprehending moral and material. in fact. but also without suffering any adverse effects in his worldly fortunes. plague. or famine. the proper balance of the universe would be upset. If the moral code were flouted. and the disastrous result could be floods. The dead controlled order. In this system. the individual may find it possible. The family home was. daily duties of individuals were basically religious in nature. any departure rigid standards of moral excellence were offenses against the dead. The dead spirits occupied a prominent place in every hope and in every fear. no man is exempt from obligations.The Historical Background ear moted gods according to whether they had given or been deaf to petitions. Failure in daily moral and ethical duties to one's family. and thus provoke the unleashing of countrywide disasters. to commit adultery not only without personal misgivings.
During its flowering in the sixth to the eighth centuries. Mahayana was an organization of magic-practicing monks merely (bonzes). yana had gods. Thought Reform. It was this timeless unity that was all-important. and Psychotherapy otherworldly ancestor could ever Impart plus the added liberation from the constraint of silent burial urns. The Mahayana that developed in the north was a religion of idolatry and coarse magic. that made the world into a huge its monastic form. and not Its temporary manifestations in the world of reality. The self-realized Mahayana saint pos- sessed superhuman powers and magic. and nuns. who saw an unchanging unity the Tao underlying all phenomena. rational philosophy. Mahayana Buddhism was no exception to these prevailing magical concepts. monks. and magic. it underwent extensive changes. In China. Taoists believed the unity could in other words. they were actually an organization of magicians. but even with this different orientation it 106 . The be influenced by proper magical manipulation. After this form of Indian Buddhism had been introduced into China. heavens and and gorgeously appareled priests. a hells. Mahayana offered a super- natural package to the Chinese which bears no re- semblance to the highly digested philosophical Zen morsels offered to the modern Western reader. all of whom wielded power over souls in the other world. The Taoists were Quietist mystics. who catered to the Chinese faith in the magical garden.Zen. In supernatural. Nonmagical Confucianism was a secular. Mahapantheon. the magical system par excellence was Taoism.
The Ch'an (Zen) sect souls. "virtue" simply meant mastery and hundred major rules of and three thousand minor ones. decisive for Proponents of Zen to the West emphasize disproportionately the amount of Mahayana Buddhism in Zen. But let us not be mistaken about Confucian 'Virtue". Confucianism had its own magic in the idea that virtue had power. But the "marvelous person" that is supposed to result from Zen exhibits more Chinese prache possesses magical ticality than Indian speculation and can use them to order. Zen owes more to Chinese Quietism than it does to Mahayana Buddhism. was the historical background out of which Zen emerged.The Historical Background could not escape from the ethos of a cosmic government. Actually. To live correctly in an interdependent moral and material universe of living and dead was correct observance of three ritual man's fate. deem 107 . and recognize that Zen grew out of a combination of Taoism and Indian Mahayana Buddhism. as To the Confucian. Promoters of Zen to the West record its ancestry. the mark of a true gentleman. This.nature and to repowers. But in the Chinese mind. If a man lived a classical life. he need not fear the spirits for only lack of virtue gave the spirits power over him. Propriety was synonymous with ritual observance. in brief. and it did not mean an abandonment of the belief in magic manipulation. probably in order to dignify the indisputably magical Taoist ideas with more respectable Buddhist metaphysic. this was not virtue we understand the word today. there was little difference between the two the bonzes were no more metaphysical than a magician has to be.
too. Thought Reform. and stillness could be effected. was the insistence on the relativity of the external world. So. words. but was pure early Taoist. the nite. indwelling spirit: the opposition of pure consciousness to ratiocinating consciousness. But this is not the spirit of self-reliant freedom of action for sacred texts. for which the Westerner mistakes It is in Taoist tradition surface of experience. One of its features attractive to the West is its irreverence for tradition and dogma and One patriarch is supposed to have relegated sacred scriptures for use in an outhouse. but a positive handicap. simply that as in all good mysticisms books. This is well eviits psychology denced by the Quietist doctrines carried over in Zen: the idea of the inward turning of thought. peace.Zen. Zen maintains that cognitive things are only the surface of experience. and Psychotherapy its metaphysic from Mahayana. or any other manifestations that belong to the normal state of consciousness are considered only the it. the enjoinder to put aside desires and perturbations so that a return a union with the Infito purity. with the Tao antipathy to outward ceremonies hailed by modern may have derived exponents as so uniquely characteristic of the "direct thinking" Zennist was a feature of Taoism. The technique of reality confusion the use of paradox and riddles to shake the mind's grip on reality 108 originated with fourth and . In fact. and the ideas that language and things perceived by consciousness were poor substitutes indeed for immediate perception by pure. Reality is considered not only irrelevant to the acquisition of higher knowl- edge. The truth the Eternal Truth is not transmittable by words.
The anchorite strove.C. In support of this. and for this reason. The early anchorite masters attracted disciples because of their presumed ability to perform miracles. stories from the early literature are cited to show that Zen 109 . the Mahayana metaphysic of mystical union for salvation was distilled down to a bare self-seeking. less credulous view of the universe. personal salvation being achieved when the mystical recluse united with tic divine essence. as soon as an early Zen master attained fame in seclusion. only the ruling elite was ever concerned with a king- dom-wide ordering of nature: popular religion aimed more personal benefits from magical powers. In the supernatural atmosphere of cosmic government. Thus. And witness the haste with which this is only natural modern man gobbles the latest "wonder drug/' Early Chinese anchoritism was theoretically aimed at a mysat pantheist union with the divine. the mystic in Asia did not long remain in isolated contemplation. Exponents of Zen often insist that very early Zen doctrine opposed the rampant supernaturalism of China. Chinese Quietism: the basically a new device. to magically influence the world of spirits in the same way that the divine emperor mani- fested his power. But this esoteric doctrine was lost in the shuffle to acquire special powers. It is koan is not important for an understanding of Zen to realize that the esoteric preoccupations of the select few cannot be the doctrine of the common man. he was called out into the world to exercise his powers. and proposed instead a more mature.The Historical Background third century B. in fact. As the Zen literature reveals.
the master had to stop at the shore. Thought Reform. . Hwang Pah. (2) 110 . Thereupon Hwang Pah said: "If I knew thou art an Arhat. one day going up Mount Tien Tai which was believed to have been inhabited by Arhats with supernatural powers." Then the monk praised Yang Shan saying: "I have come over to China in order to worship Manjucri." exclaimed Yang Shan. he asked: "Where art thou from?" "Early this morning. "I set out from India. as well as the extreme degree of popular credulity: Hwang Pah (O baku). "yet thou must give back the Spirit of Buddha to me. When that monk came down and approached him with a respectful salutation. and Psychotherapy attacks the idea of supernatural power. (1) still A second tale shows more clearly the kind of powers a truly spiritual monk could possess: On one occasion Yang Shan (Kyo-zan) saw a stranger monk flying through the air." replied the other. went back through the air. I would have doubled you up before thou got over there!" The monk then understood the spiritual attainment of ." and after giving the master some palm leaves he brought from India. met with a monk whose eyes emitted strange light. "art thou so late?" "I stopped/ re7 sponded the man. But actually these accounts reveal the supernatural powers that the masters were in fact supposed to possess.Zen. There being no bridge." said the teacher. and praised him as a true Mahayanist. and met unexpectedly with Minor Shakya. . They went along the pass talking with each other for a short while until they came to a river roaring with torrent. "several times to look at beautiful sceneries/' "Thou mayst have supernatural powers." "Why. but his companion crossed the river walking on the water and beckoned to Hwang Pah to follow him.
O beings be fed therewith. this magical inheritance from Taoism and is is Zen. Maha111 . to accept the idea of poly- theistic gods. But this revelation is not embarrassing to the ZenFor him. Totl^^ in ^ erf rice to the ' spiritual beings. This is the world of "multiplicities" for the Zennist.'^ Modem Zen presen- tation toTKF*WHFlnsiSs on the anti-authoritarian. this to you. the idea of a spirit otherworld. spirits. action is based on direct selfconfidence. Zen has two forms: a "pure form and 7' an "affirmative" form. This picture of extreme selfis difficult to reconcile with such Zendo formulas as: demons and other spiritual beings. ancestor worship. The affirmative form is that part of Zen which simply accepts everything that goes on in this world. a world of appearances. Ch'an (Zen) was no exception to the ideas of coarse magic that dominated. (3) nist. What the Zennist does not say The that for the average Zennist. I now offer and may this food fill up the ten quarters of the world and all the demons and other spiritual you. prayers for prosperity. It is easy therefore.The Historical Background In the popular Chinese mind. and quite harmless. highly pragmatic nature of the Zen belief scriptures are burned to make fire. and all kinds of rituals and forms of exorcism. an inconsequential apparition. and reliant individuation so on. A closer look at modem Zen still reveals many Zen magical carryovers that are part of popular attitudes. a false world.
and Psychotherapy yanism remains unbroken. was particularly welcome. and is best attested. government by the 112 exercise of ritual power. after satori. . . Japanese delight over the artistic and cultural ideas imported from China was natural. For he touches. perhaps. showing a monk in the final stage. and lo! The dead trees come into full bloom. Chinese ritual. The Appeal of Zen to the Samurai between China and Japan was one between a parent and child. They leave little doubt about the aim of Zen monastic training. and Chinese ceremony.Zen. the idea of direct transmission of supernatupowers has never disappeared from Zen. is entitled "Entering the City with Bliss-Bestowing Hands/' caption reads: The He is found in company with wine-bibbers and butchers. The tenth picture. Their contact with the enlightened monk converts the wine- bibber and the butcher into Buddhas. . but the true glory of relationship initially like the The China. to Japan's eyes was the magical power of Chinese texts. by the famous "Ten Cow-Herding Pictures/' which show the ten stages of a monk's "spiritual" progress. (4) ral Thus. for the concept of . Cos- mic government. Magical redemption is a part of modern Zen thought. The idea of special magical powers is an integral part of modern Zen. he and they are all converted into Buddhas. There is no need for the miraculous power of the gods. he comes out into marketplace. Thought Reform. Bare-chested and bare-footed.
Japan found Zen so immensely Their quick acceptance of this creed has always been a puzzle to many students of Buddhism. connection with samurai ideals. The explanations that have been offered are almost always in terms of Zen's uniqueness a sort of special qualitative something Zen has. Zen's insistence on simplicity. Suzuki.The special Historical Background magic appeared in the Japanese culture as the kami or mana. idea of among them masters of Zen. disand concentration are thought to have some cipline. are wide of the mark." as well as being a set of ideals to guide "the better class of warrior. and thus have made Zen attractive to a samurai warrior." It is considered to impart a "broad vision" to "the mental life. The with the quality of the fulfillment of samurai duties re- quired neither special esthetic sensitivity nor subtle intellect. Oriental Zennists understand the attractiveness of for the samurai better than Zen's Zen Western proponents. But these observations. while each undoubtedly contains some truth. They are especially difficult to reconcile samurai mind. The infusion of Chinese rites and formulas was accomplished by a number of famous rnystagogues who came to Japan from the mainland. Zen has been called that only a "doctrine of chivalry in a certain sense/' as well as a "spiritual exercise. One of the knottiest problems scholarship is why the in Japanese historical samurai in twelfth-century attractive." Some have noted that its mystical idea of being above life or death might have taken some of the sting out of real death in battle. states that the samurai's task was 113 . qualities to which modern Zen appeals. for instance.
it resided in the fact that in Zen spiritual power can be derived by direct contact in a person-to-person relationship. and profoundly superstitious. replete with the idea of the direct transference of spiritual powers. His readiness to face death meant he had to master death. . If I had been continually shooting badly. and Psychotherapy merely one of going straight forward to cnisli the enemy. out appeal either to learning or to moral training. illiterate. The real basis of Zen's ability to handle the problem of death for the samurai. And Zen's so-called "spiritual training" meant submission to the master's dominance. Remember that: There was another form of help which the Master communicated to us at that time. if it was so obviously 114 . and which he likewise spoke of as immediate transference of the spirit. as we saw in Herrigel. or intellectual. and to do this he could not be encumbered in any possible way. He was. emotional. lay neither in achieving a mystical frame of mind nor in a Spartan ethic of simplicity and self-discipline. with- for esoterics. Even the imagery in the modern masterdisciple relationship is. and this was best achieved by an unquestioning devotion to a cause. a readiness to make any sacrifice. Thought Reform. physical. (5) There can be little doubt of the appeal of the idea of immediate communication of powers to the illiterate and superstitious samurai. . uncultured.Zen. The twelfth-century samurai was a poor candidate in fact. joining in his elite crusade by undergoing training in a Zen skill. The improvement was startling. Rather. . the Master gave a few shots with my bow.
that they could not be taught or acquired by training. of course.The real to Herrigel. toric Either they existed as a purely personal gift of grace. it is meant for ''specially gifted minds. Zen effects the rebirth by cutting the fetters which hold mind and thought to the illusory world of external appearances. a more esoteric understanding of Zen than the popular idea of the direct transmission of magical powers. the awakening of charisma was simply an effort by sorcerers and warrior heroes to aid the novice to to be reborn into special acquire. In the Zennist's own words. In hero trials and ancient magical asceticism. or they were awakened through a miraculous rebirth. this is the satori of Zen: the awakening of miraculous gifts that are either already present but dormant. There is no question about the elite nature of the satori experience: it is not reserved for everyone. The great warrior was one qualities who possessed divine power against which no enemy could stand. The comes a vehicle perfectly selfless soul who realizes satori befor the expression of what modern Zen 115 . literally. The master has been compared to the psychoanalyst specifically on the count of his non- meddlesome that magical leave the student objectivity. This is. but must be awakened. but actually he may very well on his own for the simple reason power cannot be imparted. a new soul It was characteristic of these special powers powers. especially Historical Background when one considers the hisaim of education widespread among the warrior classes. and not for the masses'* (6). It sought to awaken charisma special heroic or magical gifts. In essence. or are attainable through a magical rebirth.
The objects intercession of a divine patron guaranteed success for a project. and Psychotherapy calls this the "nameless power. The samurai must also . ancient idea of magic was not. and the presence of St. initially. or brewing liquor. inseparable cal from magi- and religious support. The self-reliance represented by a return to the drawing board. since it is one of the historical aims of education widespread among warrior classes. historically. confined to the individual. after the test-ran crash of a new model jet.Zen. forging a sword. 116 . The Master's first act on Her- rigeFs initial achievement of 'Just first satori the target: " then "It" hit shot!' was to bow before he cried. and Zen offered a unique method for unleashing such powers." Or again. Christopher statues atop the dashboards of modem chariots attests to a lingering lack of faith in the purely mechanical of fashioned materials. is quite a new phenomenon. Thought Reform. the draftsman's success whether he was carpenter. it extended also to the special The he employed." HerrigeFs account makes unmistakably clear. on HerrigeFs on down to the goal!' " target: "It is there! Bow Zen jrchervjs ceremony. powers In the magical world of cosmic government.less-an ar have viewed it in uioTligRtrThe awakening of special powers would be a fit aim for a samurai. all the early crafts any activity upon which survival in a hostile world depended were immersed in supernaturalism. Man's control of nature via prosthetic devices was. In the interdependent world of striving humans and divine spirits. after all. whether it was building a house.
a method very apt to 117 . From ancient times it has been credited with the secret power of banishing evil spirits. . like ancient samurai swordsmanship. heard it only a few times: so strange is it. the sword was endowed with spirit power. Remember that Gusty Herrigel could only attain perfect flower arrangements by uniting herself with the "heart of the flowers" and thence with the "heart of the All. is a which one never afterwards forgets when one has .The butcher. In samurai days. Herrigel remarks on the sound of the bowstring. is bathed in an aura of awesomeness and supernatural power." In the ancient crafts. (7) Thus. modern Zen archery. but was such formulas was not merely the head of also a priest engaged in the sacra- mental act. or Historical Background cere- swimmer was assured by moniously uniting his "inner essence" with the "inner essence" of the medium in which he worked. correct prayers. and ceremonies had to be employed. as is the bow with which Zen archers practice today. which the master demonstrates at the very first lesson: it "sharp crack mingled with a deep thrumming. songs. The tools of modern Zen express in the manufactured object the "nameless power" that comes with perfect unity of maker and divine. and a unique method of achieving rebirth. so that a man who was especially skilled in his guild. power-charged Zen monks imported from the Middle Kingdom. so thrillingly does it grip the heart." . The appeal of Zen to the samurai involved: "kami- charged magic weapons. and I can well believe that this interpretation has struck root in the whole Japanese people. archer.
and Psychotherapy awaken a warrior's ultimate power and enable him to show maximum heroism. of trusting. The achievement of an adult self-reliance is not flavor of guaranteed by historical distance: each individual must win it for himself anew. But this quiet heroism is unadvertised: it occurs neither on a warrior's nor on a submissive Zennist's field of battle. child-like dependence on an outside source of protection and sustenance.Zen. The appeal of Zen to the twentieth-century practitioner still involves this same omnipotence. 118 . Thought Reform.
to which the "koan rebirth The Zen method combines only contributory. and Zen's frankly super- ZEN'S unmistakable may be sobering. and a self- induced trance into a system. But there has never beSTany sion. which is fundamental to the Zen rebirth into a new world view. it is apT* ro] e $iat the trance plays in the basic psychological focus of the converdiscipline is training. Trance induction has always been important to Buddhist contemplation generally.5 The Central Psychological Role of the Trance in Zen magical origins give insight not into its historical appeal. reality confusion. an authoritarian master. but they are of less than the archaic but still contemporary significance method of self-hypnotic transport. but also into the meonly chanics of the satori rebirth. the integrated parts of function in perfect complementarity to secure 119 . milieu control. and no one has ever stitious appeal attempted to disguise the fact that the trance of the is part Zen Zen. The many supernatural aspects in Zendo observances.
and there was nothing that was not identified. Through may meditation. a breakdown is There in of normal body boundaries: In and out. the individual may feel that much of his behavior occurs without his volition. The psychoanalytic view of a trance is that it induces an extreme state of regression in which the momentum of individuation turns to a womblike state. and Psychotherapy the desired conversion. the ego control. the form dissolved. In depersonalization. there are peculiar selfless sensations. new value system pro- There has long been general recognition of the presence of a trance in Buddhism. the individual attain a sense of boundlessness. and then it was that the eye became the ear. Thought Reform. j is and no longer in no doubt that these phenomena are also Zen experiences. the ego expands self-absorption. Mystical unity is a kind of narcissism. for example. in effect. changesjn body boundaries. The trance. -: experiences of psychotic states parallel those of the meditative trance. and the self fuses with the world. and the nose like the mouth. As the mind became concentrated. which are used as experiential confirmation of the symbolism of the pounded by the master. I was thoroughly transformed. the bones and flesh all 120 . serves to provide experiences of reality distortion and withdrawal of the self. via its to include surroundings.Zen. and the ear like the nose. and may have tjie feeling he is being manipulated by outside forcesC In Many" of the hypnosis. The attainment of the prominent "selfless frame of mind" of scttori is at the same time a degradation of the ego's functions.
I was unconscious whether I was riding on the wind. like a leaf of the tree detached from its stem. (1) The Zennists in insist on the importance of meditation training. during the sesshin or periods of "collecting the mind/' zazen or meditation is kept up almost continuously from 3:30 a. to 10 in an almost frenzied attempt to secure "mental p. And in the Zendo.. calmness. and walking around periodically. or the wind riding on me.m. Even laymen generally practice meditation for about two hours a day. rather than as an alternative to trance induction. I did not know upon what my frame was supported. The disciples are cautioned against doing One of the difficulties in this meditation this. I just moved along with the wind.The Role of the Trance in Zen thawed away. Alexandra David-Neel idealizes the use of the "warning stick" as salutary. 1 In a revelation of submissiveness that has a masochistic tinge. XhSLJJSX of Zen meditation ~is~to-igo and an unusual amount of time is devoted to it. and points out that the superintendent monk "is skilled in detecting [sic] when a monk is overcome by fatigue." (2) 121 ." is the proof the novices to fall asleep instead of going pensity into a trance. east or west. Those refreshes who have tion is experienced [the keisaku] agree that the ensuing sensa- a most pleasant relaxation of the nerves.m. or where my feet were treading. He it energy by striking them the fainting and revives thenon one shoulder with a heavy stick. but they are vague about exactly what role this plays in the attainment of satori. One of the main uses of the keisaku or "warning stick" is to keep the monks awake during 1 their long periods of meditation. and are advised to use various devices such as keeping the eyes open. She interprets the meditation-hall fatigue as resulting from meditation.
execution is to be conscious/' In swordsmanship. is not empty of meaning for him who stands within it" 122 . for example. They sink away in a kind of muffled roar which one hears with only half an ear at first. and simply strikes him down. this means that the swordsman. he forgets that he has a sword in his hand. Herrigel. and them becomes easier at the same time detachment from and quicker. Thought Reform. no longer worries about how to strike the opponent. concentration was limited to carefully practised breathing exercises. the more the external One stimuli fade into the background.. and the tip of the nose or the notorious navel are just as effective as the koan. and Psychotherapy The Zennist insistence on the trance reveals its cen- tral role in the Zen conversion.Zen. In HerrigeFs training. does not have to wait long for results. for example. is This detachment from stimuli an essential condi- tion for effortless performance of the Zen skill. How does the swordsman maintain this olympian detachment in the midst of a life and death situation? The Zennist is appropriately noncommital on this point. The proper -mejrtal state f o^ mastjeirfui. . calls the desired state the "primordial state/' and says that its symbol "the empty circle. and prefers to dress the achievement of trance detachment in the poetic metaphor of mystical union.. The much-vaunted koan and its logic-defying function play a truly minor part in the Zen rebirth: concentration is all-important. In due course one even grows immune to larger stimuli. The more one concentrates on breathing.
"Just then If shot!" he cried. the Master made a deep bow and broke off the lesson. . carrying it out effortlessly or. Herrigel was unable to reap the satisfaction of overcoming years of frustration: he was totally unconscious of the fact. how far I succeeded in "dancing" the ceremony. In one method of inducing hypnosis. Day by day feeling myself being carried through Thus far it as in a dream. This postural sway is similar to the rhythmic "dancing" movements which lend a poetic flavor to descriptions of the Zen I skill: do not know . one day. significant is he became more practiced his actual description of his feelin achieving the I found myself slipping more easily into the which sets forth the "Great Doctrine" of ceremony archery. after a shot. did loose a perfect shot. The Master "danced" that hardly had the ceremony. .The Role of the Trance in Zen More ings as trance. discovered We practised in the manner prescribed and the we accustomed ourselves to dancing ceremony without bow and arrow when we began 123 . But he was not yet Yet I perfectly adept at this detachment: could not prevent my concentration from flagging at the very moment when finally the shot ought to come. as I stared at him bewildered. When he and the master had to indicate it: Then. the subject sways gently back and forth. the Master's predictions were confirmed. to be more precise.
he becomes convinced that he has achieved the ability to release the power of "It" of the cosmic will. handling of the trance. The Zennists use terms like "fearlessness" and "power" in referring to the achievement of the trance. in short. This feeling increased the more care we took to facilitate the process of concentration by relaxing our bodies. He himself was surprised at his easy command of the state of "presence of mind/' The security that this gives is unmistakable. And when. Thought Reform. For. Adeptness at trance induction equals adeptness at magical manipulations by modern the philosophical terms preferred Zennists. the role of the trance. we again practised with bow and to feel arrow. adeptness at becoming a vehicle or. and Psychotherapy uncommonly concentrated after the first steps. a student has adopted the master's values. an introjecsatori is tion of the master's superego in a final. especially the Rinzai. This submis- 124 ." slip effortlessly into proved so fruitful that we the state of "presence Adeptness at the self-induced trance is in fact the chief skill that Herrigel learned. submissive adaptation to his authoritarian pressures. tend to underplay moment of But than acceptance of the new nothing more value system. is the The most disciple's direct ex- pression of his belief in the symbolic explanations of the Zen cosmology proffered by the master. these home exercises were able to of mind. and thus themselves unwittingly pinpoint how closed is the circle of the Zen world view. fearlessness is nothing more When than perfect performance in the master's presence.Zen. in for the expression of Universal Will. at lesson time. and consider the satori itself as all-important Zennists.
is broken.The Role sion is of the Trance in Zen cognitively facilitated by the sensations of depersonalization. the real world must suffer This explains the most perplexing of all dilemmas for the serious. Increased adeptness at inducing the trance leads to increasing acceptance of the new value system. In correct performance. pleasurable submission to the master ceases. The Buddhist meta- physic of unity the abolition of will. and diffuse ego boundaries: the mysterious experiences of the self-hypnotized adept serve as the empirical basis for confirmation of the symbols of the new value system. Herrigel could finally induce it after "dancing" a few steps. unconscious performance of the art is interrupted. Once adept at allowing "It" to take over. The trance experience is the convincing "reality" around which the novice reorients himself in accepting the Zen relate to these ideas world view. The Zen pupil makes no real progress until he becomes so adept at inducing the trance that "It" can take over that is. and consciousness brings cares. narcissism. When the trance which serves to confirm the symbols of the new value system by comparison. and "unshakable fearlessness" is attained. Promoters of Zen to the West are unanimously de125 . There is no more direct way to than to experience them. objective. Abruptly awakened from the trance and plunged into the real world. until he performs the skill in a trancelike stupor. one is assured that all will go well. confidence depends on the ability to manipulate the trance easily. non-Zennist student of Zen. and the attainment of selflessness fits perfectly the sensations of the trance experience.
Thought Reform. the Zen symbolism is lived. in the Zen meaning of this word. thus. of course. one must go beyond thought. the experiences of the trance do not carry over into all the waking hours." permeated by Zen that he is to be so continually sustained in everything he does. but ordinarily one can selfless only strive to be worthy of a sustained visitation by "It" Thus. he becomes the perfect vehicle for the continued expression of the "nameless power/' The ideal goal for the Zennist is But this. it becomes "clear. Only the anchorite master. Atiially 7 the to d fpH<*r JUfo the mysterious. only to be eventually re- turned to the banalities of the lackluster everyday world. the goal of ritual rebirth into special powers remains unchanged. is quite impossible. Once having arrived at this all deeper understanding. as part of this world. If one were perfectly according to Zen. and the trance cannot be a twenty-four hour event. the experiences of unity would be all of experience. simply does not count in comparison to the revelations one has experienced. to a mind of a higher order. The koan. who has no commitments to the outer world of reality. In the joining of one's "Primal Stuff" to the "Primal Stuff" of the universe. can be truly self-realized. the modern Zennist makes common cause with the ancient Taoist. and they insist that in order to solve these riddles. one becomes "Awakened" and lives suffused in 126 . In other words. psychotic-like experiences of the trance. the koan and indeed of life becomes crystal clear in (uncommuni cable) mean- ing. One is attuned to the pulsations of cosmic essence for a time.Zen. and Psychotherapy lighted with the koan.
the durability of this archaic technique for establishing and justifying mystical speculations might seem surprising. It was necessary to establish the significance of the emotional trance states. At first. claims the Zennist. these psychological experiences were taken to "prove" that the philosophical holy teachings were correct. of the Trance in Zen He creative life process being given into his experiences the hands by a higher power: everything is done. have generally attributed to autohypnosis a magical quality. men Quakers formulated: "God only speaks in the soul when the creature is silent/' The ecstatic bliss con- sequent upon correctly executed self-hypnotic contemplation was thought to be derived from a union with the divine achieved by suppressing the self.The Role the power of the primordial state. spirits were at first considered 127 . before the individual himself knows it. At the same time. But man's inner experiences have been the longest to enjoy the status of extraneurological significance. In China. this was easily accom- plished by speculations about the metaphysical virtues of unity and selflessness. The modern Zen trance is a perfect demonstration of these reinforc- ing and complementary approaches: the metaphysics of mysticism are proved psychologically and experientially by the trance. All methods of contemplation which aimed at the attainment of ecstasy were based on the theoretical principle the Historically. and the experiences of the states of the self-induced trance are explained by an esoteric metaphysics of Universal Oneness. and the emotional states resulting from it have been valued as holy. By a process of circular reason the experiences of the self-hypnotic state were woven into a self-consistent scheme.
First. are widespread. and Psychotherapy external to man. with "mediumistic hysterias" lying somewhere between. Doesn't the and cure illnesses and especially shaman is tic spirit shaman have the power to manipulate spirits and evils by means of that possession? Indeed. sidered accretions In China. The creature had to become still and silent Then. the off into long isolation before acquiring power to serve as a vehicle for the spirits is reminiscent of the Taoist and Zen patriarchs. They too lived in antisocial isolation until shaman's practice of wandering the notoriety attendant upon their performance of magical feats led them back nomena of into society to exercise their powers. Thought Reform. The business of self-perfection was to work one's way back through this morass of doing to man's primally perfect condition. for serving as a vehicle for spirits.Zen. the withdrawal from outside impressions was called Tso-wang. The technique of bringing it about was invented by the Chinese Quietist precursors of Zen. Techniques for in- corporating spirits. appetites. two-part cleansing A operation was devised to achieve this. (3) 128 . and the general primitive practices of mediumistic trances possession. The problem was to make the body a fit abode. The aim of this self-hypnosis was to travel 1 There is really no need to search for origins. it was necessary to quiet all outward activities. he defines a continuum with regular possession by spirits on one end. instead of merely coming and going. Linton places phespirit manipulation in one class. "sitting with blank mind/' In Japan it was called Zen. all the perturbations and activities of daily life had to be left behind which thus came to be con- upon the pure core of being. and mystic experience on the other. Then this idea changed into the belief that they could permanently inhabit a man's body. There is a basic parallel between the Quietist mystic technique of making oneself an abode of cosmic power. and emotions. who themselves may have borrowed it from the 1 Buddhists.
This is not attenuated by a rigorous work routine that aims to effect action in the present world. and also over all Modem fest. over the physical world living things. the inner essence whose attainment conferred an absolute joy greater than any earthly pleasure. it silencing the Zen continues the ancient technique of self so that the divine can become maniclothes the method in a gossamer of metaphor. this The attainment of power by means of the self-induced trance was the principal rationale of Zen. so that the practicality of the end overshadows the avowed otherworldliness of the the source of Rinzai sect displeasure with the Soto: indulgence in the otherworldly values means. One has only to leave the accretions of matter behind to attain to ultimate power over matter. The whole is rationalized by a highly refined symbolic terminology expressed in positive philosophical terms. The trance not only produces the unbounded ecstatic joy of the primal state. the ability actively to bring about an increase in one's power is preferable to a trusting inactivity and dependence upon divine grace. Zen's otherworldly values are in part directed to ethical action in this world. For many. we shall see in the next chapter. and a cloak of respectable modernity averts Besides. as critical scrutiny by hopeful devotees. obviously. But the primitiveness of the trance method is ontological there is a psychological return to infantile omnipotence and magical manipulations. of the trance is 129 . but also confers undreamed of power by the union with the divine essence.The Role of the Trance in Zen back to "pure consciousness" the fount of power.
.. . and Psychotherapy The trance partakes of an escape. cannot tell it to others. if one rushes forth at a stretch.. and only one Mu prevails. . dream. one will have the greatest joy which has never before been experienced in his forty years. . . and throw off all feeling or ideations. the environment. . . "Hail Amida Buddha.Zen. . Soto seekers of enlightenment. At this time one realizes that life and death or nirvana are all like a forgotten. The koan is nowhere better understood than in the Soto sect as simply a device fit for inducing a trance. is The Soto use Nembuisu the repetition of the formula Narnu Amidd Butsu. ." One .. if students proceed earnestly. . . without fear or reflection. One should expect some difficulties in the process of . it is beyond life and death. nor explain it to others. Then almost anyone of them can have the Great Doubt present itself to him. These achievements can be reached in only 3 to 5 days." Enlightenment can be attained by plunging Doubt" this is all-important: into the "Great When All is the Great Doubt presents itself. too all- embracing. any more. It is not by logic that the Soto Zennist goes beyond thought. . . dispense altogether with the famous koan. in fact. Mu . How can the Great Doubt present itself? One should concentrate oneself on of Joshu. too central. . In such a situation. throwing off all the cumbrances of the ego. This done by mechanically repeating a monotonous sound that isolates the mind from outside stimuli. There are no feelings . . in spite of . Thought Reform. This is called the period "reaching the bottom of ourselves.. but simply by abandoning himself to the experiences of the trance. 130 . and the Soto sect has many of its own formulas. it is empty and boundless on all sides. attaining the glorious enlighten- ment.
Obviously. an entire group practices this cry. they have satori. Trance induction is still the central preoccupation of Zen. a sound like the braintwisting "Om" calm The Mu practice may begin used by call as a and as a vigorous cry.The Role all of the Trance in Zen to attaining such a precious inner experience common the Buddhas. this drone may ing. The Mu cry. days in the intensive session. the famous call. in a loud monotonous chant- end which may well be an effective form of self-hypSometimes the master enjoins the students "to see into their own natures" with shouts like "For your life!" "With all your might!" ("Isshokemmei! Issho kemmei!"). turns into a "Mu-mvtf" sound. Soto emphasis on the induced trance state and the most rapid means of attaining it is an example of archaic Buddhist and Taoist self-hypnotic methods. from the perfive occupy four of the plexing profundity of an answer of "No" to the pupil's question to Joshu as to whether a dog has Buddha Nature. famous masters offer special courses for attaining these precious inner experiences some the intensive course. Without the 131 . as it builds to an intense pitch. but this hardly means that this koan is used as an intellectual device. this is very far from preoccupation with the koan as an intellectual dilemma. Over a five-day period. "is merely a practice. Adepts at the trance know when and speak of big satoris and little satoris. (4) In present-day Japan. the student of these courses are as short as five days. In may be urged to con- centrate on Joshu's koan. nosis. In Soto Mu trance-inducing "No Yogi.
an achievement that conveys a new sense of power. or an intimate relatedness to power. the ability to face trying. and Psychotherapy trance.Zen. and confused with the benefits of the Zen trance-inducing dis- But if cipline were confined to periodic withdrawals into unusual feeling states. A not infrequent result of becoming adept at trance induction is that the disciple feels a new immunity to social pressures. there could view it. Nor would it be as socially desirable as it is. like all supernatural reis experiences valued by one's fellows. it would perhaps not be so historically durable. ligious affairs with the illusion of a newfound The trance. The Buddhist world experienced in the trance. . Thought Reform. a new distance from urgent personal problems. mundane strength. This is the "fearlessness" that Herrigel experienced. in sum. is be no salon.
charismatic powers. Belief is the spur to higher creativity. ever touch the ground. Man invests emotionally in his flimsy and draws comfort from them as if symbolic were sound real estate. The ecstatic experiences attained self-hypnosis were at first quickly characterized as a rebirth into magical." 133 regular in . the unexplained is not only irksome. It is in the nature of things for lackluster reality eternally to ran a lagging second.6 Zen Cosmology and Zen Values FOR man. knowledge of the real permits successful adaptation and survival without A sharp-tipped arrows no amount of magical incantation can bring down prey. to the creation of a human universe. But very few of these they edifices edifices. futile The childish unexplainable. Pabulum illusions are as necessary to man as is eter- nally disappointing reality. Zen terminology its is monotonously conveyance of this idea: "Everything is "Creative force of nature/' "Universal life is living. but "Why?" must be answered with a ready explanation of even the eternally threatening. then more imaginative minds turned this primitive concept into a philosophy of universal becoming of the all-pervad- by ing Cosmic Will. as Sapir remarked.
Thought Reform. an import from India." The "no work. the end of the reform signalled a new day. This turnabout posed no real problem." "The earth is the glorious creation of Universal Spirit. man the living altar of Buddha is himself/' naturally easier An objective view of things Zen to a non-Zennist. A a dried piece of dung" is no braintwisting mystery to a revolutionary iconoclast. they had to reconcile themselves with their since they own anti-Buddha denunciations. however "the Buddha is incomprehensible it seems without any appreciation of the reform setting in which it was coined.Zen. to proudly cited by the Rinzai sect as an example of Zen realism. for example. had to officiate at state and private rituals and were no longer free to slander the Buddha. Buddhism was. sayings of the great masters come into clearer koan reply like perspective against this background. Convert its buildings to human dwellings. the reformers had to Furthermore. understand that the growth of Zen in eighth-century China was an unmistakable reformation or revolution within Buddhism. may be nothing more than a necessary adaptation to the rigorous post-persecution atmosphere of ninth-century China. The extremely iconoclastic. Inevitably. had abated. What had previ134 . Typical is Han Yu's diatribe against Buddhism's useless monks in monastic retreats: "Restore its people human living. and in eighth- and ninth-century China it fell from favor. sometimes profane. Non-Zennists. after all. a foreign religion. and Psychotherapy universal spirit" "Buddha dwelling in the individual mind. no food" Zendo principle. As Buddhism became respectable once again after the reform zeal change their tune.
expecting to get something out of nothing. therefore. and what truth of Buddhism do you desire to find in my monastery? There is nothing. but presumably the Zen reform added much new material. In the Zen view.Zen Cosmology and Values ously been said so outspokenly now came to be interpreted in a subtle new way: the Zen method's mad techniques were evolved to convert revocalumnies into an educational device. Get enlightened by yourself." ( 1 ) But the objectivity of the non-Zennist historian seems blind stupidity to the Zen believer. The lutionary technique of reality confusion is actually as old as illogical and Taoism. If there is anything to take hold of. For example. I have nothing here to demonstrate. profoundly "I illogical: to seek the truth of Buddhism. neglecting your come here A master would sometimes say: "I do not understand Zen. if you will. absolutely nothing. take it by yourself. do not remain standing so. when divorced from their historical context. the practical genius of the Chinese mind applied to the metaphysical speculations of India. Zen in its true is own precious treasure at home? I have nothing to give you. in order for Buddhism to develop in form the Far East. "Why do you wander about. it had to grow into Zen." a disasked a master. To the Zennist. out of touch with the practical 1S5 ." Buddhism. Indian mysticism was too speculative. Rather. ciple "Why do you seek such a thing here?" answered the master. unmistakably reformist counsels seem. Zen can in no way be understood as a historical reform within Buddhism.
practical and simple relationship is with everyday affairs. but the newer development was a response to the peculiar needs of the Far Eastern people. because it means freedom for the Cosmic Will to ex- "all that is good and press its inner life force. His co-operation in making possible the but expression of this powerful life force is essential. therefore. The one mere historical reform really true Buddhist religion it must be the gradual evolu- one of emcannot be a tion and revelation of the truth to mankind. personal confirma- tion or transmission from "the Buddhas" i. to create beautiful. (in the Buddhist sense covetous striving) can become a vehicle for the expression of Cosmic Will acting in and upon the everyday world. For the Zennist." This life is the universal becoming." In this absolute explanation for the uni- verse. the question phasis. and Psychotherapy world. the vehicular nature of his role is J36 . The absolute reason of the universe is Enlightenment. the individual has a part to play. Thought Reform.e. it is "Everything that interferes with is destined to be crucial in this cosmology.. at the same time. and trusts to a direct. the ineluctable defeated/' Enlightenment impulse of the universe. Buddhism's ideas were the basis for Zen. This truth is by a sprinkling of great spiritual selfless and unattached that anyone who is properly of the abandonment of selfish.Zen. The individual concentrates his spiritual efforts in the work of selfemancipation. and brought Bud- dhism into a direct. to obtain Enlightenment "is to realize in one's inner consciousness the ultimate truth of the world which for ever is. effected masters. from the life force.
Lao-tse. The cheating. 157 . "fracexcellence of the fulfilled tured" cerebration was dispensed with. to be free. ways of the world was to be wise it in the way of universal becoming. in which the knower always stands distinguished from the known. Most important. The masters of old were in Zen's ics. word. Chinese mysticism was a practical mysticism which ordered the universe via magical ritual and special powers. (2) The early masters. therefore. prided himself on his stupidity: him to elude worldly wisdom. consciousness. however. served as an expression par Cosmic Will. under a cosmic government. An enlightened individual's "creative" act. enabled But the modern Zennist is wrong in imagining that the intellectual's esoteric understanding of universal becoming is the same as that of the average man's. affirming his sanctity. they the requisite condition without which Enlightenment cannot come about: conscious. combining exemplary life with their vision of the truth. the One tion.Zen Cosmology and Values unmistakable. was arrested was no longer prevented from being known to Itself. "virile" mean- ing unweakened and untainted by philosophical esoter- To be to be saintly it stupid in the was necessary to forgo intellection. no mistaking which the stronger in the universal urge to become: Ignorance prevails as long as the will remains cheated by its own offspring or its own image. to be by itself. The refined spiritual humanism of the philosopher is not the coarse belief of the popular mind. was a most practical one. however. and individuaeven reversed. the mil -wishes to be enlightened. There force is is. cannot last.
Zen. is a negative quality. both master and pupil co-operate in the achievement of the proper conditions necessary to 138 . and in the popular doctrine of cosmic government as the ritual purity that allows a mantf-charged elite to order the spirit powers. The idea that "eternal Enlightenment" or the "Buddhas" can transmit spirit power indeed. Understood in this way. the individual abstains from any self-ish actions that would prevent the expression of Cosmic Will. that the manifestation of this power is the one object of life's inner force can be understood by everyone in his "Self-realized souls transmit spirit power" is essentially identical with "Perfect virtue enables the own way. the same doctrine appeals to both intellectual and masses alike. is The extra- individual nature of the values identical. In Mahayana philosophy. In Zen. after all. Within the same cultural ethos. this remains unchanged: universal becoming by selfless best effected noninterference. expression of Mahayana is really the refined systematization of the philosophy of cosmic government into an esoteric doctrine. In a uni- verse of becoming. Furthermore. as separation. but the philosophically and the superstitiously credulous intersophisticated pret these remarks differently. in cosmic government the inferior ritual of the lowborn could not properly order the spirit forces: the essential point is commoner abstained from the process of governing. Thought Reform^ and Psychotherapy There is. Individuation. an essential sameness in the Mahayana doctrine of Enlightenment as creative Cosmic Will working through souls who have resolved the dichotomy between Will and Consciousness by Right Conduct and Right Mind. Cosmic Will".
things were better than now but even then Enlightenment was not general. and "It" made the hit after joint negotiation by master and pupil of self-less. Suprarational world. is individuation a negative quality: it is the of individuals. final koan had not received form as a systematic technique. especially their self-seeking. would reveal themselves at their highest. At the time of the first Zen patriarchs. says the Zennist." and "waves of sordid materialism/' even the East and with it the last remaining sanctuary island the Zendo may be engulfed in evil. Enlightenment worked through them as a result of their perfect naturalness: they did not use their consciousness for dichotomous "fracturing" of experience and the perpetuation of error in the illusion of separateness of man from Cos- mic Will.Zen Cosmology and Values effect the workings of Cosmic Becoming. in unhindered creativity here on earth. however. consciousless. If beauty and Suprarational good would then work. But it has never been so. During the Sung dynasty. The golden age of Zen was at that time the during the Tang dynasty. the decline of Zen began. in the Zennist view. unattached. with the "merciless tides of modern commercialism and mechanization. which is the source of evil in the Not only mankind would only abandon acquisitive in the Zen view. In fact. and because of their perfect. The first patriarchs had satori because of their pure. and 139 . "It" shot. the ordering forces of nature strivings. and spontaneously good lives. through man. "heart-to-heart" communication and transmission of powers. strivings acquisitive strivings. "uncerebrated understanding" of the truth.
it has even been adjudged a "deterioration/' but one which has been very hard to do away with. Curiously. The sensitive believers. In the Zennist view. the koan exercise was established for the benefit of the subsequent generations. power of Enlightenment. for his own mill of "Becoming. wonder. then. and the hope of effecting the highest expression of the powers of nature were to be kept alive. Thought Reform. In order to achieve Enlightenment the mar- velous unleashing of blessed spirit powers which will work within the world and transform it into a won- drous paradise wherein all are Buddhas are sanctioned." In the Buddhist metaphysics. that with the primacy of superindividual values even on the highest philosophiIt is small Zen recognizes and is wholly prepared to accept the fact that the Zen method is unmitigatedly cal level. some means had to be If the belief in the found to divest mankind of the error of attachment some means of changing its erroneous way of viewing reality. mankind as composed of a lump of individuals is but a part of cosmic pulsation. It has been called "largely artificial'* and accused of harboring "grave pitfalls". any means become the so to speak. there has been a good deal of misgiving about the use of the koan on the part of Zennists themcoercive aspect of the discipline which surrounds koan usage in the Zendo is painful to the more selves. The missionary quality of this religion is un- mistakable. and 140 . One Zennist recently criticized the koan as not really integral to Zen. and Psychotherapy some method had to be devised to maintain its vitality. The individual can well grist. coercive.Zen.
most artificial of means err. It after all. (4) value option of the true believer is uncompromising. still. . possess the "Truth" of cannot be wrong. welcome human interference when more is to be gained than lost and call it improvement and progress. inspired vision of the virile patriarchs of old. whenever there is a chance to put his The mind may grow by itself he sure to . finger in. they would never when come upon. meddling with utmost candor. Even if the koan system led to only a small expression of inner creativity. is do so. but when it turns out otherwise. Besides. He is never patient. even the is. even if it were an arti- The system that could not replace the direct. disciples to the unknown beauties of satori which. (3) On the part of believers creation. . . As a rule it works two ways.Zen Cosmology and Values certainly not a necessary part of Zen for the interested Westerner. left to their own ignorant ways. is sanc- tioned. . out of love that one reveals the highest It wisdom to blinded creatures who was of course quite human on the part of the Zen His motherly instinct made him think of some way to open or even to coerce the minds of his master. who is to judge? . But a rationale for the continued use of the kocm technique is not hard to find: since the possessor of a cosmic truth has a supernatural mandate to see that it is revealed. who but man cannot always wait for her. The interference is some- times helpful. sometimes decidedly not. coercive the Zennist says. we call We it retrogression. he likes to meddle for better or worse. says the ficial 141 .
142 . Granted that the koan is an artificial system. Cosmic Will can l>e given. 1 Had this doctrine of direct enlight- enment been lost. mankind could never be shown the way out of its error by a gifted elite. less oriented to a self-indulgent escape into a trance routine unrelieved by rigorous work obligations in this world. "even a semblance pushed to its extreme. from which to work." The Rinzai champion undoubtedly feels that the &ocm-mstrumented conversion which utilizes total pressures creates the more ideal Zen man: more puritan. which is the accomplishment of an elite.Zen. so to speak. that it is not a sure means of attaining satori. Cosmic Will works through souls to order the universe to the highest degree of spiritual power. granted finally. The koan system thus has been adopted and Zennist. a toehold. the highest possible value is attached to the Zen revelation of Truth. Thought Reform^ and Psychotherapy would be a blessing/' This be pregnant with possibilities: that semblance might is. more spartan. who dares question the thoroughly coercive reform method that effects the expression of these spiritual powers by effacing individual thoughts in individual 1 minds? This is the view of the Rinzai sect The use of the koan as a trance- inducing aid cuts across sect lines. the koan system is justified because it saved Zen from dissipation during the Sung dynasty. In a world of acquisitive meddlers. that the koan system is replete with abuses and dangers. but the Soto do not seem to insist that the koan has to be "solved. since not everyone can attain satori. Thus. says the Zennist. even by the artificial koan system. granted too. that in itself it is a highly uncertain device: all this counts for naught In his opinion.
Proper. is a conversion method familiar to thought 1 everyone. A discussion of thought reform fits readily into a work on Zen and psychotherapy. Chinese "brainwashing" or reform. there would be nothing to choose between Zen and thought reform." The program undertaken as a vast national policy of ideological remolding is called "Szu Hsiang Kai Tsao" which means "thought reform/* direct translation A 14$ . usually to refer to any "evil" influence that isn't easily amenable to detached. and this seems espe- not the Orient. represented chiefly of Chinese "hsi nao" "wash brain. And 1 if responsible psychotherapy. and were animated by a more mundane ethic. sociallyresponsible performance according to rigid codes of conduct is an ideal that dies hard. If the Zendo conversion program were taken out astery of the mon- and applied to society at large.7 The Thought Reform Rebirth A TRADITION of meddling with reality whether is it be by means of the the mind's grip on koan or the Cominform easily given up. The phrase itself is so felicitous that It has stormed into general usage. since there are more similarities than differences between them. cially so in critical analysis.
1 Conflict was created in the animal is that it 1 In an interesting testimonial to the spread of sophistication in the twentieth century. The alternately hot and cold dealings with the Western allies was said to be causing Americans to salivate anxiously in the manner of Pavlov's dogs. relinquished its self-conscious watchfulness of the therit also would apist's values and manipulatory powers. and all of Chinese society as well. As in psychotherapy and Zen. At the same time. and in their place new relationships are substituted. and values. especially those parts which sustain the individual's attitudes.Zen. the contacts and emotional bonds which support the old beliefs who and values are broken down. has control over the physical and social environment. 144 . This patently facile view is as far short of the mark in explaining our contemporary anxieties as is a purely Pavlovian explanation of Chinese thought reform. the individual is isolated from his usual environment and exposed to a close contact with someone whose beliefs differ from his. Many think that a unique feature of thought reform employs an almost pure form of Pavlovian conditioning on a broad societal scale. to the reader come this far. This allows the probability of the adoption of a new world view. attain the stature of a proselytizing social cure all. none of its techniques hold any The essence of its approach is to gain complete mystery. This is the famous conditioned reflex. and Psychotherapy by the psychoanalytic and patient-centered approaches. Thought reform operates very simply. Thought reform involves not only an interrogator and a prisoner. but the entire reform group. beliefs.. Thought Reform. the carried New York Times Magazine not long ago an article accusing Russian propagandists of using an en bloc Pavlovian technique in their dealings with America. Pavlov discovered that an animal that was rewarded with food when it was shown a circle of light would salivate upon being shown the circle alone.
instead of being shown either a clear-cut circle or clear-cut eclipse of light. of induced regression through the creation of picture We an infantile setting. In order to adapt to the pressures. Like the mental hospital. a feeling of failure to live up to the standards with accompanying fears of being pun- ished and cast out. controlled rigidly. If he does not at first believe his is statements. the prisoner The milieu is forced to change his thinking. the familiar depressions occasionally occur. pressures are often so great that psychotic breaks and see. initial failures to adapt. In thought reform. shame in the sense of humili- ation. the "patient" must bring himself into line by adopting the new beliefs and values. it was shown less easily discriminated patterns. for example. As in the Zendo. in order to allay the consequent anxiety. there is internal conflict between his think- ing and his resolve this motor and speech inner conflict and is activities. In the new value system. or even to understand. too. when he has to urinate. since his own hands are in chains something his mother did years ago. The prisoner. he is then given small positive rewards. A prisoner is forced to make certain statements in favor of his captors. the thought reform milieu is an alien world. may have to have someone help him. and the regressive nature of the adaptation is little There that the prisoner must make to sustained coercion. the prisoner must meet the demands of the interrogator. the process basically similar. but in 145 .Thought Reform Birth when. but the psychological pressures are from within. question about the stressful methods employed. produce much shame and guilt anxiety of one's peers. to avoid isolation and death.
for he is then denounced by his fellow cellmates and reproved chief.Zen. and the prisoner develops an increasing need to discover a means of satisfying him. These begin immediately upon oner is arrest. who demand to know what for his stubbornness in not confessing. Continued denial of guilt brings handcuffs and chains. led by an appointed cell took place during the session. In the first stage. the fatigue and discomfort consequent upon lack of sleep are reinforced with the frustration of not being able to communicate ideas to the inquisitor. and led away. The demands of the interrogator must somehow be met. the new authoritarian figure must be won over. Thought Reform. As in psychotherapy. The prisoner's A protestations of innocence are met with the interrogator's demands that he confess his known crimes." The cellmates are an "advanced" reform group. the individual is subject to a concentration of emotional assaults which must eventuate in his total surrender. when the pris- blindfolded. This group does not sustain him. handcuffed. (The entire thought-reform process has recently been described by a Western psychiatrist (1 ) ) The Chinese technique for attaining the thought reform rebirth reduces chance to a minimum Zen masters must smart with envy. the prisoner is set upon by his Chinese cellmates. and Psychotherapy thought reform. Their attack on the prisoner is called a "struggle. who have adopted the "correct standpoint" and are gaining "merits" toward 146 . these are not in a psychiatric perspective. lengthy interrogation begins which may continue for several consecutive days and nights. Following the interrogation.
he cannot 1 depend on anyone else. but also insults and even physical violence: cellmates may walk around the prisoner. This treatment lasts two or three months. this The and punch him in the stomach. 1 "help" offered by the cellmates includes not only persuasion. Inevitably he comes to the breaking a condition of utter hopelessness in which he is guilt-ridden. At the breaking point or just beyond. They apologize for the harsh treatment.Thought Reform Birth their own release. someone opens your trousers clean you/' his guilt is and after is you are finished they and constantly impressed upon him: he must prisoner called a reactionary. at the same time the prisoner is fed poor food in an amount just ade- quate for point survival. there is a dramatic change in attitude on the part of the authorities. Idealistic interpretations of the Zen discipline say this indicates the objective neutrality of the process. and depressed. C. The confess and reform. Sometimes "help" is offered by a "sympathetic person" who is placed in the cell deliberately for that purpose. and there are inducements to regression. 147 . and promise to make things better if the prisoner will only Brainwashing shares this feature with psychotherapeutic methods: the individual must himself take his reform in hand. frequently to the point of experiencing auditory hallucinations and being suicidal. spit in his face. unconscious in their effect: "In the W. as a dog does. First-hand reports by prisoners re- count humiliations: the chained prisoner is treated as an enemy and has to eat with mouth and teeth. obviously. neutrality does not exist where the milieu is coercive. demoralized.
Zen, Thought Reform, and Psychotherapy
The prisoner is impressed with the idea not being coerced, that he can choose to that he take the road that leads to life by reforming and reeducating himself, rather than continuing upon the
2 road to death by persisting in his obstinacy. This change in tactics has tremendous effect. Prisoners have
glimmer of hope
way of defeating the frustration and the hopelessness of isolation. However, the confusion, clamor for confession continues on all sides it is the way
of every interrogation, every "struggle," and all the informal "help" sessions on the part of one's cellis
the incessant refrain:
Be sincere! Recognize your crimes!" As might be expected, the eventual
and denunciations of others which
were not even demanded. In his "selfish zeal" to escape isolation, the prisoner may even embellish his confession with denunciations of his friends.
sion assumes a reality of its contradicts the truth as the prisoner understood it before his internment. It has become impossible for
The confesown, no matter how much
the prisoner to maintain objective criteria concerning the relationship of his confession to actual events.
Once the confession is over, the process of "re-education" begins. In study group sessions with cellmates,
placed on "thought problems."
There are a few accounts of satori in Zen which have occurred a sudden leniency or after changing to a more lenient master. As in psychotherapy, there must be some encouragement to become committed to the process. 2 This idea, in less severe symbolism, but with essentially the same
Thought Reform Birth
and could not be cured unless we came 'thought out with wrong thoughts/' There must be full emotional participation in the reform, full devotion to the
periods set aside for a more intense effort to cleansing 1 oneself of polluted ideas.
In addition to the group approach to reform, there "an "individual approach/' in which an instructor specifically responsible for a prisoner works with him,
gains a considerable under-
standing of the prisoner's psychological surprisingly, he is called the "analyst."
make up: not
Gradually the prisoner becomes a new person, with a new view of reality. The idea that the old man must
and a new one be born is frequently spelled out the officials in just these terms; and this is how by the prisoner comes to' perceive his experience. The pressures brought to bear upon him are so severe that
an understandable adaptation.
After his identity as an individual, as well as a member of a group, has been destroyed, the prisoner is
reduced to a subhuman
him by interrogators and cellmates, makes he deserves punishment. He is plunged into a condition of complete discord with his environment: his reality standards and his behavior bear no relationhim
ship to the
demands of external reality. He is a lost immersed in a culture in which he cannot
comparable period is the Zen Sesshin. It takes place sevduring the monastic year, and is characterized by intensified efforts to achieve Satori.
Zen, Thought Reform, and Psychotherapy
communicate, to which he cannot
him cues that he cannot understand. Furthermore, it is made quite clear that it is the prisoner and his the government's infallireality that must change
stage of the reform process allows the prisoner an opportunity to be born anew. The impasse
broken, the psychological pressures eased, and the environmental assaults eased somewhat. The prisoner glimpses the chance to achieve some harmony with his
means that he himself must give way that he must change and reform. In fact, the prisoner
seeks to maintain the possibility of solution at all
identifying with his aggressor, the prisoner motivated to help the official achieve his own
confession and reform.
the standpoint of the prison group, the
to see reality in a new way. His guilt channeled into a pseudo logical system, and he views past events as an outgrowth of personal evil and error.
final confession is an atonement and submission, the only adaptation possible to the summation of pressures. In his adoption of alien reality standards, the
prisoner does himself
no conceptual violence. Like learning a skill, and adopting the masmystic explanations for successful hits on target,
the prisoner's confession
distortions are logical,
violence to facts, but and they seem to be docu-
mented by reality.
Thus, the bridge into life is crossed, and the prisoner reborn. In his new identity he comes to see that his entire former life has been in the service of evil, and
Thought Reform Birth
he welcomes a thorough reform. The new
successful adaptation to pressures, also lifts the need for continued regression. The prisoner now experiences the tangible benefits of reform, and they are considerable: the personal confession has been, in effect, a therapeutic catharsis; in his new view of reality, all
questions have been answered or are answerable; with self-surrender, there is a merging with the omnipotent
and a sharing of
level this last benefit
a psychological strength. as the satisfaction of perceived
personal redemption, the joining with a great crusade. The feeling of righteousness in the new omnipotence
all of mankind in a "struggle and "human brotherhood." As in Zen, the new world view becomes a missionary cause for which no sacrifice is too great
spreads to encompass
can understand better the sincere strivings of disciples or Chinese prisoners to find their place
them by looking at the Chinese themselves, rather than at the Western prisoners. Young Chinese and Zen pupils react positively and ambitiously to the imperatives of their own culture, and do not consider them imposed from outside. Furthermore, since he is brought up in these doctrines,
in the doctrines held
may not value
another world view, even
he can imagine one.
complete milieu control
its elimination of the possibility of receiving alternative ideas. Westerners who had undergone thought
reform as prisoners, and who were then released into a different value system quickly invalidated the groupsustained world view. But the Chinese have no such
Zen, Thought Reform, and Psychotherapy
opportunity to experience other systems. Most of the Chinese youth who attend the revolutionary colleges
for a thought reform enclosure endo so on a voluntary basis, to try to fit in 1 with the regime, and find out what it expects of them. The strong motivation of these young Chinese to
successfully into their society
a Pavlovian interpretation of the reform process. The human animal is not a thought dog: total striving contains complex cognitive as well
of the revolutionary college students were post-adolescents or young adults, normally times of identity crisis, when the individual
most susceptible to in fact, most eager for conversion to a new ideology. Thought reform shifted the young Chinese identity from filial son to responsible
participant in an adult crusade, and thus utilized posi2 Frustration at the Revolutionary College is not so immediate as in the prison milieu, nor do
group pressures seem so overtly coercive.
Douglas G. Haring observes that "Characteristically, the normal commoners in East Asian nations is not to influence the government, but to try to find out "what the government expects of them.* This was evident in Japan under the occupation everyone asked what the Americans expected of them." (Personal communiattitude of
cation.) 2 One striking detail of the thought reform confessions of young Chinese is that almost in every case the central feature is a personal
and symbolic denunciation of the
ploiting classes as well as personally evil.
a symbol of the exstudent finds this
denunciation to be the most painful part of his entire thought reform, but in the end he almost invariably complies. Religious conversion also demands precisely this catharsis of the parental superego,
and the embracing of a wider, less constrictive, conscience upon which to predicate one's behavior.
Thought Reform Birth
students approach the reform course with from apprehension to enthusiasm.
impressions are usually favorable, and high. Lectures and discussions are held in which students and leaders criticize the old society,
and describe diseased thought and politics. There is formal course work in dialectics, Leninism, and so on, and group leaders, called "cadres," encourage spirited
exchanges of views in small group sessions. After some weeks, a pervasive change occurs. There
a shift in emphasis from intellectual and ideological analyses to personal criticism. The way the Zen archer
not his intellectual approach to the wrong, but his personal shortcomings, so the student finds that it is not Communist doctrine he must study, but his personal attitudes. He discovers that even without physical coercion, environment can
manipulate and control him completely. He is isolated from any alternate conception of reality: there are no external contradictory communications or ideas, no
opportunity for objective appraisal or
Only he meets group standards will he receive psychological support from his environment. If he fails to meet them, the environment will do aU it can to undermine him.
The kinship of the thought reform conversion to other "therapeutic cures" is obvious. Infantilization, regression, the digging up of past errors, self-examination via painstaking analysis and insight into problems these are all capped, after the emotional catharsis of confession
and rebirth, by the new
reform has special techniques, such as a suggestive,
Zen, Thought Reform,
facilitates the remolding. All of these ingredients are combined and here it departs radically from self-conscious, responsible psychotherapy
hypnotic aspect which
successful result of
program of proselytizing deliberateness, the which is practically guaranteed by the thoroughly controlled and manipulated environinto a
The thought reform
Thought reform manipulates both the individual's motivation to conform, as well as his need to find acceptance within his group. "Man does not live by
bread alone"; but sustained by common identification with his fellows, he can almost live without it. Conversion-oriented therapies, whether they be Chinese, Zennist, or others, attain their maximum effectiveness not
merely by manipulating the individual in a closed environment, but by inducing him to manipulate himself. A man's inability to tolerate social isolation, his
urge for identity, and his allegiance to symbols all are puppet strings which he drags in full view. There is no
reason, then, to believe that the Chinese, Machiavellian
have launched themselves on an
the contrary, they are human, grand design. naturally and unconsciously responding to inner urges that are specifically human. Their genius lies in the
perfection of method.
Meeting of East and West
ZEN'S appeal to a few philosophical Western minds never attracted unusual attention, nor did the young artist's or poet's death grip on a fresh source of enigmatic profundity. The West has long since accepted the Orient as a provisioner of ideas for philosopher
and artist. The appeal of Zen to Western professional psychotherapists is quite another matter, and has made many serious students go back to Zen to see if they
have missed something. Minds which have been responsible for a good deal of recent intellectual history among them, Jung's have intimated sympathy for Zen. Homey, reputedly, was a serious student of Zen.
recent effort to spread Zen's inspirational potential into the public domain was made during a seminar on Zen at Fromm's Cuernavaca home, to
which contributions were made by Western psychotherapists as well as Dr. D. T. Suzuki. have already discussed how easily psychoanalytic phenomena like "spontaneity," "narcissism," and "ambivalence" are confused with the Zen "cure/' This confusion does not, unfortunately, exhaust an attraction to Zen that goes much deeper than matters of
The satori experience. that the empty space is a fertile void: exploring it is a turning point toward therapeutic change for his patients ( 1 ) Besides being a testimonial to the vitality of the Wei Doctrine. But one ought to keep a sharp eye on those transactional psychologists who might follow the suggestion of one of their number to study under a Zen master until they experience satori. Equating these spaces with the Wei Doctrine of No-Mind.Zen. That B occurs after A does not necessarily caused B: the cure consequent upon of the "fertile void" need not have derived exploration from the exploration at least not from that specific that 156 mean A . is in the interpretations of psychotherapeu- claims that depressed patients and schizophrenics are frustrated in their attempts to adjust to reality because they fight the "empty spaces" One therapist the driftings and they are prone. has been equated with shock therapy. for some. seems to to the point of serving as a framework for extend even Western therapeutic analysis. this kind of reasoning is also a perfect example of the post hoc ergo propter hoc . an equation which is at least not professionally unsound. The results are often curious. Zen's usefulness. for instance. and Psychotherapy mere technique. as in Oriental philosophy. Wu fallacy." this therapist "Wu urges his patients to go down "and explore" them. after which they could return to "vitalize" and "profoundly awaken" our culture. He finds. Thought Reform. It is empty preoccupations to which just these "empty spaces" that are considered by this therapist to have high productive value in effecting cure. An even more curious professional use of Oriental mysticism tic events.
our uneasiness is all the more justified. and the analyst must participate in the psychotic edifice to deprive it of its wholly "private" character. abolished in order to effect a cure. But when the adherent to these views manipuof a logical view of reality to direct unconscious lates another's reality in a therapeutic situation. anticonsciousness nature and accent on unconscious communication essentials of the are close to Zen. as well as the basic Zen rationale for furthering that world view by any means. Professional psychotherapists have already sounded their own alarm against "irrational psycho- therapy/' whose candidly anti-insight. Because the world view and the rationale are clothed in respectable scientific garb. the possibilities The denial for the patient's being led astray are ominous. and the appeal communication of powers may be personal predilections that can produce amusing error. just as a poetic metaphor can make an unat- tractive idea appealing. More sober-minded theracan be obtained is good results if com- munication with the patient peculiar antireality distortions established while his and preoccupations are The private character of a psychosis must be respected. One has only to attempt to decipher the claims of irrational therapists in order to uncover some skillful scientific smuggling. Their mini157 . Therapeutic jargon shares a quality with poetic metaphor: in skillful hands it beclouds critical appraisal.Psychotherapy in East and West symbolic interpretation of pists find that it. this therapy embodies all the Zen world view. In fact. "Exploring the fertile void" together with the patient thus permits him to take a step away from complete antisocial isolation.
uppermost. This view of therapy treads hard on the heels of the Zen master. he claims. to let his unconscious guide him without his being aware of it. But the irrational therapist implies something quite different when he downgrades the Understanding is unimportant. and that intellectual understanding may itself be a defense mechanism against emotional involvement. cerebrated The deliberated.Zen. his understanding of what is taking place unimportant. vidual to function adequately within himself surroundings. and Psychotherapy is the process which takes whenever one person interacts with another and place mal definition of therapy thereby increases his integrative? adaptive capacity. After all. the reflected. of course. the to the Zennist these are all a fracturing of The individual's own direct feelings are experience. while at the same time he refuses to treat the psychotic because all of his repressions are already broken through the psychotic's unconscious fantasies. they claim. it is then that the unconscious functions best. because the first task of therapy is to enable the indiintellect. He the irrational therapist this seems irrafeels the best course would be to let the To individual alone. it seems paradoxiinsight? cal that the psychiatrist treats the neurotic by breaking To through repressions. tional. and his How is this to be brought about in the absence of the irrational therapist. Thought Reform. no amount of description can transform this technique into a science. is the same as the psychoanalytic view that the emotional catharsis is is primary in therapy. This. The goal 158 . instead of being repressed. are at the surface in full view. he claims. Since therapy is an art.
But techniques like bottle feeding and rocking produce good the patient which apply and seem to work well in the treatment of chronic psychotic patients should not be generalized into standards of just this generalization to which It is the of we possibility therapy. the therapeutic process basically one of unconscious exchange he calls the relationship of the therapist's unconscious to 1 the patient's unconscious an exchange of "unconscious dynamics. the for the champions of rerepression. except that fear. For example. ticipation there more level. exactly. "technical" means are of any to avail. not quite sure what. rerepression it does not occur because of guilt or but seems instead designed to raise the level of is functioning of the individual in the most economical possible way. The more unconscious is is. Therefore." These procrustean manipulations of mysticism some i Attempts to rehabilitate otherwise incurable psychotics by form of therapy must naturally rely on methods which depart radiit is questionable whether. are calling attention here. not 159 . An "unconscious relatedness" appears to be necessary and results. likely he parin the individual's functioning. for him therapy should have as its primary aim the restoration of "unconscious functions" which seem to work best vidual is when the indi- unaware of them. in the treatment of schizophrenia.Psychotherapy in East and West of therapy to different in him is rerepression meaning from new term quite "repression/' The irrational a therapist is. cally from orthodox practice. Another crucial fact is that these are "techniques" which include administering punishment necessarily followed by insight therapy. it is characteristic of these unconscious powers that they can be felt and even communicated. For the itself is irrational therapist. to function personally and socially on an adequate Expectedly.
The irrational therapist leaves no doubt that to him a tidy fit into the larger society is the chief good. Talk of the primacy of the interpersonal their relationship and unconscious communication. the cultural pressures which operated initially to bring about repression also operate in the Post-Interview patient to bring about re-repression. and not the furtherance of individual rationality.. the irrational therapist makes plain the goal of rerepression: [Submission to the cultural structure] demands a rerepression of certain aspects of fantasy existence. . and attempts to "scientifically" delineate the subtleties of rerepression as a "homeostatic" aid do not disguise a dominance-submission relationship which terminates in the introjection by the patient is Open avowal of aim of a new superego. and the acceptance of the need for a certain amount of conformity and realism. Thought Reform. The critical difference is that now i he individual accepts these cultural restrictions for their 160 . The patient carries repression is the introject of the infallible irrational therapist for a long time after therapy has ended. In a statement of desired adjustment that neither the Zennist nor the thought reformer would disavow. often a virtue of those with deeply-held convictions. In this way. but they are a bridge between East and West.. Re- nothing more mysterious than effective on the basis of newly-acquired ego strength suppression within a new superego framework. The irrational therapist and the Zen master have in common with him employment of personal dominance and rerepression in the transmutation of the "patient" into a new value system.Zen. and Psychotherapy within a scientific framework owe nothing to the East.
Once this "fantasy" of seZf-ishness is done away with by rerepression in the service of a new value system. The elimination of "certain aspects of fantasy existence" could be translated directly into Zennist termiat- nology: the uprooting of the error of self-seeking tachment. then this catharsis would be a culture-wide value. 161 . "a certain amount of conformity and is achieved. wistfully complains the irrational therapist. Rerepression combines with ego-strengthening for a more compulsive handling of a limited segment of reality. the responsibility for the development of "social therapists" on any planned basis has not been accepted by our society. (2) status even Exactly: the individual has been brainwashed. then. But. the irrationallycured patient can better adjust to the larger society by periodically refreshing himself in the special. But the individual is not denuded: not only does he accept "cultural restrictions for their positive value/' he also has a "new-found realism" image of himself as a unique individual who has a even more profound than that which the culture can provide him/' This status and this new-found image derive from the value system inculcated by the status therapist: the vitality and the mystical profundity of unconscious powers. and esoteric values of his conversion cure. If enough individuals could be converted to the new values. rejuvenating. and only to the extent that they do not interfere with his vital needs and with his new-found image of himself as a unique individual who has a more profound than that which the culture can provide him. Just as in Zen.Psychotherapy in East and West positive value.
while using the symbolism of that philosophy. In scientific guise. every human relationship. In the magical isolation of cognitively. especially if one personally inclines to such a world view. and Psychotherapy therapeutic utopia would have no ideological disputes with the Zen utopia. in turn. The theory of irrational therapy derives from an "understanding" emand nonverbal compathetic personal experiences munications are termed proof of direct communication of the workings of the therapeutic situation: 162 . even if he is justified in assuming that we are gullible. Personal dissatis"fantasy existence" would be effaced in factions periodic rejuvenation sessions with one's favorite therapist (master). But we cannot say that he is dis- honest. reality cannot be apprehended must be experienced directly. the mystic presents his personal vision of a reform. Curiously. To the mystic. The "Unconscious dynamics" like the "nameless power" would work through all citizens for the creation of a suprarational world. to describe the experiences of the trance state. and in maintaining selfless submission to the society at large. In a society constructed on a mystical value system. it is easy to impute to these signifi- nonverbal communications an extraindividual cance. in a resteeping in transcendental powers and a rerepression of personal values. the psychotherapies of the twentieth century are utilizable in the same way that Buddhists utilized the psychological experiences of the trance state: to generalize a religious philosophy. Thought Reform. and unUnconscious communications exist in consciously.Zen. all citizens would do their share in inculcating the creative values of the unconscious. it the therapeutic situation.
The psychotherapeutic meeting of East and West need not be so unqualifiedly mystical. The Western should know professional knows or that the infiltration of his scientific.Psychotherapy in East and West from "unconscious to unconscious" in a mystical value system. The analyst who deftly treats the torments of a few chosen souls nears the end of his professional career with the sobering and perhaps haunting realization that he has barely scratched rational therapeutic process the end of psychoanalysis." The source "why not 163 . nor need it so cavalierly dismiss the patient's need for fullest possible individuation." the situation of is Glimpsed through an individual psychotherapy. This within the professionally legitimized grasp of the irrational psychotherapist. due to his "schizoid inability to experience affect" Life is aimless. has expressed his gratitude "for but he is well aware of the methodological differences between Zen and psychoanalysis. depending on one's own view of the plight of modern man. Fromm this precious gift of the East". mankind seems serious. The question why some people become insane. The the surface of human misery. but they extend to the many who fall experiences. says Fromm. by mysticism would mean gift from the East perhaps seems precious. Western man is anxious and desperate. In turn. but rather most people do not become insane. and nobody "knows what he is living for. the symbolisms of speculative mysticism serve to confirm and account for the felt example of the durability of circular would be less upsetting if the mutually reinreasoning forcing extrapolations were confined to the actions of one individual.
for full recovery of the unconscious. Jesus. too hostile who has a right to expect it to be warm.Zen. The already a statement of alienation. as Goethe pointed out. powerlessness. Therapeutic change takes 164 . Whitman. outstrip the possiFromm's beliefs. The ideal tool for this creation would be a blending of Zen and psychoanalytic techniques. Blake. the possible." Traditional psychoanalytic practice would be out- man into a producstripped in the aim of integrating tive whole. too mechanical world has become too cold and and impersonal. and would hands with the Zennist in the creation of a utopia to match this vision. Master Eckhart. humanistic frame of reference. The ease with which this psychotherapeutic mind takes to a proselytizing program suggests that the psychotherapeutic technique offers a tempting tool for the messianically-prone. he proposes a "humanistic psychoanalysis. bilities personal of his own discipline. is a more radical aim is man of psychoanalysis. humanistic the prophets. and distortion that plague mod- ern can be overcome: the humanist therapist's to make the entire unconscious conscious. a vision of the desirable is separation. Bucke. to man and fair. The new therapy would create the new man by unconscious/' replacing the conscious with the "cosmic in sum. friendly. For man. this new therapeutic orientation would be nourished by the soil of a tradition represented by Buddha. The therapist has his join own vision of the good society. program than that This. and Psychotherapy of man's unhappiness is his "separateness. In Fromm's view. spiritual. Thought Reform." The unethical. of making him part of a wider. aloneness. admits Fromm.
Even the res- toration of full reality testing is not an absolute goal: the therapist may attempt to limit disorganization simply to those conscious processes which do not collide with reality to the detriment of the patient. Occasionally even an orthodox analyst may admit the therapeutic value of losing his temper with a patient. The gamut of therapies is. after all. in which a new superego may be introjected in a way that the individual will function better. and more than a minimum of interference. as well as help him de165 . from supportive therapy. in which the patient becomes self-aware and self-responsible. An enormous gulf separates insight therapy. who may be allowed to keep the remainder of his fanThe definition of psychoanalysis itself can be made very broad. attempts to bring the patient into a satisfactory adjustment with his environment. the gaining of ego strength is far more vital than the achievement of self-knowledge." The multifold effects of one individual on another has yet to be exhaustively tallied one reason why therapy is still an "art" as much as a science. Even in a rational approach to therapy there may be a minimum of unrepression. and any "cures" can be due to any combination of factors. infinitely broad. it is a basic human process. there is no necessary connection between the correctness of a theory and its success in producing "cures. But lines between therapies are often very thin. so that it covers any therapy which tasies. The theory of cure and the actual success of a given psychotherapeutic treatment have yet to be satisfactorily correlated. And in the treatment of schizo- phrenics.Psychotherapy in East and West place as a result of an interpersonal emotional involvement.
and even into loose definitions of psychoanalysis. Thought Reform. force our own ideals upon him. The patient's interests are always paramount in this ethic. The avoidance of countertransference. neutral therapy is the therapist's own psychoanalysis. helper. and Psychotherapy velop his capacities. but he may find he is hurt by the patient's quick inde- pendence of him after cure. is an ambitious ideal of the therapist. fit without embarrassment the terms of the strictest definitions of psychotherapy. which Freud counselled should be renewed at five-year intervals. Freud himself formu- lated in no uncertain terms a credo for his powerful therapeutic method: We refected most emphatically the view that we should convert into our own property the patient who puts himself into our hands in seek of help. but acter. The ana- 166 . never co- The ther- apist wishes to have an extremely individuated patient. and with the arrogance of a Creator form him in our own image and see that it was good. Brainwashing and Zen. ( 3) Not only is the patient to be protected against the influence of the analyst.Zen. as well as certain shamanistic cures. should carve his destiny for him. the nature of the psychoanalytic cure is such that it often serves to alienate the individual from his family and community. the desire to achieve strictly objective neutrality as a spectator. Perhaps the most telling indication of the psychoanalytic ethic of rational. However even the most orthodox psychoanalysis carries the seeds of proselytization. In his strictly neutral role as sympathetic shadow-boxer. the analyst must use the powerful transference in the patient's interest.
in the present state of knowledge. to (The last thing a science finds out. criticized his disciples apparently ignoring who 167 broke with him. the psychoanalytic liberation is effected by calling into question everything that might hobble the patient. to draw a sharp line between individual neurosis. so the community relentless exposure cannot respond with sympathy to a of its injurious effects and deficiencies. but also the "internal the patient's automatic and unquestransference" tioning. and even international politics. It is here that the psy- him choanalyst takes to task the psychiatrist. and considers treasonous to the patient because he seeks a recovery in terms of an adjustment to society.Psychotherapy in East and West in lyst's task. Just as we make any is covering what single person our enemy by disrepressed in him. Freud made responsible social standards and this quite clear. not an adjustment to not even to family group. economic influences. are parents. for repressions and illness. How can he permit himself to split man and society? It is impossible. according Whitehead. social structure. (4) Because positive therapeutic results may be socially dysfunctional. this. Society. is to resolve not only the therapeutic transference. helping the patient. The goal of treatment is individual freedom. precisely because they did not attempt . cultural ethos. rather than in terms of the patient's own needs. but restrictive and self-defeating obedience to the superego introject Thus. including its surrogates in the home. it is easy to understand the dilemma into which the analyst is placed. is what it is really all about) Freud.
168 . when personal politics appear. the psychoanalyst may see something quite different from what appears in neurosis. in the former for their attitude to psychoanalysis than element in that of Adler for the line of ( less significant is the socialistic development 5 ) The effect of this tic orientations was to blend lie blending of personal and therapeusocial values of the therapist with the emerging values of the patient. In character analysis. in essence. For example. is said to have once "bedevilled" a patient in order to cut through his erroneous "life style. Adler.Zen. and Psychotherapy to draw lines between their beliefs about society and the changes they sought to effect in their patients. the individual has distorted perceptions that are. The importance of theological tradition history of so many Swiss [i. analytic aloofness And and neutrality suffer. Instead of the superego being repressive in a personality maladaptive sense. he thinks the "market value" orientation in our culture leads individuals to manipulate and maneuver. Thought Reform. tion away from unrepression was necessary in many cases where the entire character of the patient had to A be analyzed before he could be cured. One of Fromm's major contributions was in this general area: he attempted to define the cultural temper that was responsible for certain character orientations. social. Social values as such are inseparable from the analytic scene when the analyst considers that the individual's socially-formed character is working against his happiness and adjustment.. Jung] is no taken by his psychology." But the personal and the social were not so easily shift in analytic orientaseparable as Freud thought.e. for example.
He can no longer be a neutral participant in a value-free thera- goals be?" To answer peutic relationship. But Fromm finds that even the results of character analysis have been because the aim for cure of relatively disappointing. the choice was clear duty lay in eliminating the neurosis. character analysis relates them to the most objectively conceived analytic orientation. sensitive to the "injurious effects and deficiencies" of the community. there is little in his zeal that was not anticipated in the mature reflections of the master: Not Freud. perhaps the only thing that kept the focus of attention on the individual patient was . After all. When social values are inseparable from therapeutic need. surprisingly. actually criticized society long before the "Neo-Freudians.Psychotherapy in East and West rather than live out other facets of their inner potential. Is there one of you who has not at some time caught a glimpse behind the scenes in the causation of a neurosis and had to allow that it was the least of the evils possible in the circumstances? And should one really require such sacrifices in order to exterminate the neuroses while the world is all the same full of other inextinguish- able miseries? (6) For Freud. the neurotic character has not been radical enough." There was really no need to wait for the recognition of ''character disorders" in order to know where to hope the real change would take place. The question of course then arises: "What is the purpose of human existence and what should man's it. the analyst must take a place beside the philosopher and religious leader. But society was to be condemned in any event.
the most orthodox psychoanalysis leans to meet the East. a cultural tradition that places social adjustment and family authority over the expression of individuality is motivated to a peculiar use of psychoanalysis: to free the individual. . who observed: that the application of our theralloy the pure gold of analysis plentifully with the copper of direct suggestion .Zen. In Japan. and finds can do so without departing from its own ideals. In brief. . Insight techniques and objectivity and neutrality are regarded as antithetical to seem 170 therapeutic goals. fitting the patient back into society so that he exhibits the proper expected cultural behavior does not need the service of unrepression. suppression and conformity to be the dominant theme in this Eastern therapy. but Freud himself. Expectedly. in unguarded mo- of aspiration. for example. via therapy. and Psychotherapy the lack of sufficient therapeutic resources to enable effective action to be taken against society itself. (7) It is very probable . freeing the individual from family ties and community morality is an entirely negative value. in turn. It was no Neo-Freudian or support therapist.. for conformity to the culture pattern. The criticism of society once the evil is recognized as re- turns easily into a crusade if enough siding there forces are marshalled.. in this Eastern psychotherapy. . The modern East. ments draws that its scientific inspiration from the West.. Thought Reform. apy to numbers will compel us to undercurrent of total social reform inheres in a therapeutic method that seeks to enable man to function better as a An member of society. For a culture where group-centered roles predominate. for it the family.
even words or verbal expressions are discouraged. but rather of the duly elected public officials. which is a direct outgrowth of Zen principles. and where political and social controls no longer join to support the process. Psychoanalyand History. See D. discovered the therapy accident": he found that losing his temper and "by striking one of his patients led to her sudden cure.Psychotherapy in East and West This is failed to not to say that the Japanese therapists have understand Freud (especially when his West- ern counterpart claims the need to go beyond Freud in a socially-oriented use of his technique). To analyze with insight Morita and Zen terminology: "to cut wound on sound flesh/' Japanese critics have remarked that this therapy. he need look no further than modern Morita therapy. If the Western therapist wants to see Zen therapy in action. Haring. This kind of psychotherapy is in perfect harmony with the ideas of Zen. and in 1 Coercive reform techniques work less well in an atmosphere where personality types are more diverse. It may simply be that to work for the freer individual and the good society at one and the same time may not be the province of the psychotherapist. who died in 1938. 171 . for the effects of three centuries of Tokugawa dictatorship on the Japanese character. more individuated Japanese. 1 For Morita logic is. will not be effective with the younger. and as in Zen." Yale Review. Dr. XLII (Spring) 1953. Morita. The Morita therapist assumes an authoritative atti- tude and eschews any use of insight Self-knowledge has little place. G. sis ''Japanese National Character: Cultural Anthropology. and Morita elaborated his technique to fit Zen ideas. which is rooted in the more authoritarian social climate of about forty years ago.
and Psychotherapy is no ordinary supportive therapy it employs timehonored Zen devices for instance. Morita therapy should warn the Western analyst who flirts with the East that the Easterner may have no qualms about using shock treatments to create his traditionally inspired Utopias. evidently. Thought Reform. and. the keisaku or "warning stick" of the Zendo. the thundering "Kwats" cry. 172 .Zen.
"fracturing. After all. except those that even on cursory examination offend our sensitivities. separation. and of far greater value than defending some "selfish" view of the universe that is not shared by others. as a unique Japanese healing device for the "unintegrated" man. Zen's respectability comes from being looked at in this light. illusion. and even provoked a sympathetic nod from a few psychotherapists." and the dispersal of inner powers. An identical philosophy ani- mates the Chinese "hsi nao" technique a concern with harmonizing oneself and adapting to one's surroundings. The attainment of harmony itself is therapeutic and uplifting. individuation is.9 Conclusion MORITA therapy carries out the Zen imperative: less selfis submission to the interests of group harmony the paramount value. Perhaps if the Chinese had called this technique "classical therapy" or "culturally directed therapy. The core of the problem seems to be that there has not been enough critical rigor in the appraisal of reform techniques." they might have avoided a good deal of the average Western citizen's dislike. after all. attachment. Brainwashing offends aesthetic sensitivities by the introjected idea of running a soapy scrub brush over the brain cells. 175 .
" "direct experience/' revelation of the "inner man. Zen is a basic affirmation of positive living. He finds. popular form. and science. independent of doctrine and dogma a purely neutral affirmation of universal becoming that serves human dignity as no other credo can* 174 . the exponents of Zen have done nothing to discourage this view. Suzuki insists that Zen philosophy offers neither idol is paradoxically. In Fromm's view. of life's readily separable discrete. tion. and capable of being maintained as depending on the recipe desired. is more Western religious thought. rationalism. In its pure it is "acosmistic". and Psychotherapy Thus brainwashing is adjudged "bad". Nor need its to the credulous or the superstitious appeal of Zen many magical aspects trouble the sophisticated Westerner.Zen. Certainly. in its form." Seemingly. for Zen does not contradict these achievements. that Eastern religious thought congenial to Western rational thought than nor predetermined authority." object that he does not use Zen he aims instead to in the service of a messianic faith The humanist may use Zen philosophy to support and affirm the universal nature of the West's finest achievements: individua- and freedom. philosophy. creative essence. it has an "affirmative aspect" which accepts everything that is going on in the "world of multiplicities. It can be apposite to any scientific development. Thought Reform." "creative unity with the source of life" these are all adjudged "good. and even serve as a catalyst in accomplishing the task at which the West has failed so mightily the integration of religion. example. Zen "immedi- ateness. Zen has two aspects.
by the West's ultimate authority on Zen: Zen . Zen puts the individual in the service of a new superego. It may be found wedded to anarchism or fascism." by Universal Mind manifesting through him. It is precisely here that Zen's "morality" shows its spurious nature: the "egoless" convert's conduct is dictated ostensibly by his "Real Self. because it accents the "egoless. to the philosophically pure whatever takes place in this world has ing" with. However much it would accent the "egoless" aspect of existence. refuted. a Zennist has done nothing more than initself 175 . extremely flexible to adapt itself almost to any philosophy and moral doctrine as long as its intuitive teaching is not interfered with. rather. "Intuitive teachall-important.. is cosmic significance. (1) militaristic Of Zen course: modern Japan acknowledged as the ideal doctrine for her rising generation. But this is using Zen in the "world of multiplicities". Actually.. unfailingly. is . atheism or idealism. master-pupil relationship is a reform method. communism or democracy. as a result of the dominance-submission conversion of the master-disciple relationship. the otherworldliness of "intuitive teaching" has no other referent than this-worldly action : dividual But Zen is no more successful from society than was at separating the in- the dominance-submission. or any political and eco- nomic dogmatism." there is nothing to oppose to the master's dominant reality. In fact. Or.. and this must not be interfered little early psychoanalytic theory.Conclusion This is a hopeful and naive view..
But nothing essential has changed. "The world of multiplicities" provides the framework for the everyday "practical" conduct ones does what one must do according to the contemporary cultural imperative. In olden days. those that are permeated with it are the highest humans and unquestioning allegiance to 176 . in a more earthly vein. Nor. as Mind working through egoless the only guide for conduct. in the very nature of Zen for the mass of Zennists to be amorally submissive to the chosen few. souls gifted divine spirit power. the was composed of charismatic leaders. the value system which has been introjected reaches no further than the interpersonal social group of master and fel- low Zennists. In consequence. a morality capable of being under- stood anew at any moment in time. after all. and Psychotherapy ternalize the superego of the master and the Zendo. the most the masses can hope for is that spirit power will manifest its presence by a minor satori. or of the Zen pupil group. the elite principles in which animated Zen were less fuzzy. It is. Universal self leaves.Zen y Thought Reform. Meanwhile. since the "nameless power" is also the highest force. an for the Zennist firmly believes that Zen is meant for elite. and not for the masses. was there any rational Zen canon against Pearl Harbor. In a hierarchy of divinely given natural excellence. the ad hoc morality of the social group. There are not many graduates of the Zendo life. No Zennist would have gone to the lions as a principled objection to the imperatives of Rome. Not only is the individual a "vehicle" for the expression of cosmic will: he is also a vehicle for the expression of any conduct dictated by the group's morality.
Conclusion these chosen few is the obvious guide to conduct and the highest value. In the eternal tug of war between the ideal and the real. But the question which the Western psychotherapist must answer is what exactly is he advocating in opting for Zen: interrelatedness and religious conversion. statesmen who then urged the adoption of Zen knew that the existing order had nothing to lose and everything to gain. abolish the terminological distinction between conscious and unconscious terized and by still retain a therapeutic method characanalyst. Zen was the perfect reinforcement for unquestioningly obedient samurai loyalties. or a fancied ultimate therapy that will release the full creative powers of the individual? An honest appraisal might help him avoid many errors. the most sincere intention is no guarantee against imbalance. Historically. It may very well be that religion is superior to psychother- apy in allowing for the affiliative need in human nature (2). domi- nance-submission. For the Western humanist the ultimate kind of question must be. A therapist cannot. but merely an imagined awareness of the facts misleads one into with? It naivet6: rationality and independence are the last qualities that can result from such an antilogical. or a euphemism for imparting to the patient the analyst's own deeply-held 177 To . strict neutrality on the part of the advocate that the therapist "uncover the whole unconscious" is either poetry. for instance. does the Zen discipline turn out the man that he would people his humanist world is easy to be dazzled by the surface reflection of one's ideals in an Oriental religion. master-disciple relationship.
he is getting further away from a humanism. S. Even internal medi- cine cannot do without the recreative powers of the individual. Extrapolation into the psychotherapeutic interview of hoped-for ideals is a duplication of Zen usage of the trance. Saturday Review (July 11.Zen. for example. and Psychotherapy beliefs. But besides having dubious professional value. who sees beneath the surface of compulsive intellectualism. and doctors are periodically astounded by demonstrations of the the fascinated vitality of the life force. It is all more understandable that the analyst should be by the healing powers that often emerge to heal the anguished neurotic. Sullivan agrees that this thesis a "ridiculous" doctrine. this point of view produces some egregious logic. and which advocates the elimination of the need and the desire to achieve critical discernment via cerebration has an rational understandable appeal to the psychotherapist. p. Thought Reform. A credo which stresses the primacy of unconscious powers in creating the good life on earth. 1959) cites Kubie's vigorous attack on the thesis that the unconscious is is the source of creativity. Kubie's Neurotic Distortion of the Creative Process (University of Kansas. some of it unconunderstandable. says of Zen enlightenment that it is "a repe1 John Sullivan. an experimental psychologist. 1959). that the rational them in awe? 1 If one frankly posits the creative powers of the unconscious as an extraindividual value. in a review of L. 178 . Fromm. symbols of his A great deal of fuss has been made over the scious. But how unlimited are the healer should hold creative powers of the unconscious. Nor can the therapist use the therapeutic interview both as a proving ground and as a source for the own preferred value sytem. 31.
. and this is nowhere tion. For the new-born infant there is as yet no separation between the me and the not me. This was a condition closest to undifferentiated Tao. has an "im- mediate." (3) As well saddle oneself with a koan as deduce how reason can relive a "pre-intel. but the child in the womb. gropingly ingesting organic matter in silent harmony. made clearer than in the contention that man should and the same time live without intellectual reflection and with intellectual reflection: "Man must at one The early Taoists used the symbol of the infant as an expression of Primal Unity underlying apparent multiplicity. it seems. when there was only "direct" experience and as yet no complex cerebration." 1 By this criterion. of man's reason. the unacknowledged lords of the earth are crawling things. that of the full development child. . One may justifiably wonder whether evolution is to be reversed to "happy" Oligocene times. direct. or show some object attachment by hoarding tokens which they can exchange for bananas. in fact. (4) 1 179 . lectual" experience. tition of the pie-intellectual. But the logically inevitable occurred: to the later Taoists the ideal was no longer the infant." A deeply-held conviction and the world of reality are sometimes difficult to tally. The child. total grasp of the world before the power of education changes this form of experience. and the universe acquired an "inside" as well as an "outside. Even our primate cousins don't qualify. The separa- between the "me" and the "not me" began over a billion years ago when irritability was attained in a single cell. since they occasionally evidence a rudimentary ego.Conclusion immediate grasp of the but on a new level.
elastic meanings. literature. Of course. 1 and emotional balance of the cerebral hemispheres in ance: overdevelopment of the Recognition of this need has led some to consider the development man's brain an evolutionary imbal- memory storing. Thought Reform. and that it it would be laughable to claim should be. subjective outlook on the real world. architecture. clearly. and and yet without intellectual reflection. with the result that contradictions. the scientist daily cerebrating the "fractured" symbolisms of his mathematical formulas and chemical analyses is hopelessly doomed to parataxic distortion also attentive babysitters and separation. and Psychotherapy be trained to drop his repressedness [says Fromm] to experience reality fully. as analysts ob- serve and as anthropologists cultures can have long known. They also seem to form an essential part of the individual's esthetic 1 own nervous experience. as are and eager college students. a necessary to analytic thinking. artistic. associative areas is thought to have undermined man's prior organic "unity" at a time 180 . music. in all awareness. Evidently. And.Zen. Aristotelian logic is not the whole of life nor even the whole of thought. A full contribution to human culture includes those endeavors in which emotionally determined premises predominate: art. and the equation of disparities can be accepted without question. except where intellectual reflection is wanted or necessary. and science enlists the services of more people with each generation. Emotionally determined premises can easily give rise to false reasoning when religious. as in science and tions in practical occupations/' (5) Practical occupafill the waking day of about two and a half billion people. and philosophical values are at stake. entire be predisposed to an analogic.
for instance. therefore. on man's intellectual overindividuation as the basis woes brushes closely against the Zen rationale for a noncerebral rebirth. L. Whyte conceived of "unitary" man to replace what he con- when Burrow spoke of siders the progressively pathetic. inevitably. and even niques governmental tyranny. 1949. Humanist freedom depends on the ulate the real world ability to manip- a world known through under- standing. The Neurosis of Man. but the artificiality of these symbolisms is in the nature of a tool. One of the conditions of this understanding of the real world is that it is bought at the price of reflective. learning behavior and the development of the forebrain lie in the very nature of the mammalian mother-offspring relationship. But. require. are the "group-experiments" his followers. and evolution put a premium on it seventy million years before man's appearance on ing. the concept of mana in a nobility or the practice of ritual cannibalism. cerebric creature created first by evolution and more recently by historical insistence on analytic think- See Trigant Burrow. Insistence for the world's 181 . 1950. Not of Burrow and surprising.Conclusion But the more practical 'endeavors which involve techto master disease. "unfractured" experiencing it of the "real". Whyte. L. it is mediated via symbols. and L. "dissassociation" in his "phylobiological" theories. of language or mathematics may sepafrom the direct. a more cerebrated approach to problem solving. The Next Development in Man. analytical separation from rate The symbolisms man that is. who seek to overcome "dissassociation" by shifting attention from the cortex to the old brain by "cotensive" behavior. no matter how "scientific" its inspirations. through intellect and not on the willingness to be manipulated by an unconscious world ap- prehended by the merest hints and intuitions. earth. "Direct" experiencing of the real world often entails "unfractured" approaches. L. Thus. natural calamities. only by means of which phylic behavior depended more on the hind-brain.
and Psychotherapy can be acted upon.Zen. probings into man By the physical and chemical properties of matter enable to coax the physical universe to do his bidding. chemistry enables us to get higher crop yields. his very symbolic separation from "direct" experience. and it is in this way that man increases his freedom by purposeful action upon natural forces. The psyis ries innocent: the therapeutic method carchotherapist within itself an antagonism to restraint. nothing new in these propositions: they are as old as the Greeks and were pretested by Australopithecus africanus. Mathematical formulas are the basis for the conquest of space." (6) 182 . The crux of the matter is here. a glimpse of the possible in a single therapeutic reform transmutes easily into a megalomania of philanthropy. But the long view of historical inevitability seems bungling in terms of the all-embracing vision. there is no really "objective" fact. for the scientist has the unique power to act upon reality the real through symbolic analytic separation from it. 1 It offers to a frustratingly brief ity of relief from the uncertainty. In the modem literature they are used to explain man's ascendance in the animal There is kingdom. Ulti- mately the reality principle gives more "pleasure'' than the pleasure principle. is Even the coldest symbolic term an expression of human 1 Freud's disquiet has been justified: "I only want to feel assured that the therapy does not destroy the science. human life span the possibilhistory's burden of plodding Of course. man permits himself to have the greater experience of fashioning the real world to his own use. To paraphrase Goethe somewhat violently. Thought Reform.
Most forms of psychotherapy imply immense coercive power. revision. Where humans interact. as in psychotherapy. The individual never knows will exactly the extent be required of him until and kind of changes which he is already involved in the therapeutic reform.Conclusion intent: axe. consequently. space. a creative interplay. And in the eternal unfinished state of knowledge. The that a systematic science of slowly unfolding promise man will develop permits the expression of creativity possible for in conscientious expansion. invention or coined map. The most matter-of-fact word is an infusion of purpose into nature. Only a strict insistence on the analyst's neutrality and the ob- jectivity of insight therapy seem to allow the patient to maintain integrity and develop the possibility of greater freedom. Restraint in enveloping others with one's tive beliefs is own direc- most psychotherapists. The therapeutic situation. The shadings of suggestive therapy blend inexorably into thought reform and Zen. But the crux of the matter is this: man's aspiration for power over things gives him self-indulgent room to flaunt his directive belief. It becomes essential to allow for the emotional basis of his aspiration and. His possession of power in dealing with another human being changes this. with their coercive induction of the individual into a view of else. besides being 183 . the most objective of facts subserves the process of becoming. or negation of inherited data. reality a view implanted in new him by someone quite apart from his volition. incompleteness and directive belief are inseparable. on the basis of the gradient nature of the therapy. the self-directed nature of his belief. up.
tion not only subverts the splendid modus Vivendi of yesterday. and Psychotherapy curative. But the need for restraint is not due alone to the promise of a comprehensive science of man. for instance.Zen. and the ease with which he can rotate them as they become superannuated its own is astonishing. 184 . already undermining our pet vision of tomorrow. The nature of directive beliefs is such that they are fed from without as much as from within. the spread of a tradi- tion radically antagonistic to Zen. is also a research device to obtain knowledge about intrapsychic and interpersonal processes. reflects an appreciation of the ultimate value it is of individuation and autonomy. To function creatively within this Western tradition is to accept the fact that neither corps of Zennists nor of psychotherapists will or can create tomorrow's Utopia. Thought Reform. Modern history furthers in effect. The passing of time saps the vitality of man's most impassioned ideas. Japanese criticism of Morita therapy. the surge for greater individuavalue.
Third Conference. 1960. 3. "The Interpersonal Factor in the Religious Experience. New York: Josiah B. and Various Psycho therapies. Jr. Only those works are listed here upon which the author leaned most heavily. No. 180-97 ( 1958) Erving Coffman underlined the "total institution" nature of the mental hospital in "Interpersonal Persuasion. The coercive factors in group psychotherapy have been analyzed from a sociological point of view by Dorothy F. Beck.. and Benjamin Weininger. III (1955). XXI. No.BIBLIOGRAPHIC NOTES AND REFERENCES Specific acknowledgments for bibliographic sources have been made in a longer dissertation work. Macy. Foundation. 501-39. XVI (1953). Part 1. Schaffner. The detailing here is based" on that valuable work. For the discussion of the superego in religious and ideological conversion." Psychiatry." Sociometry. April. "The Psychology of Religious and Ideological Conversion. "The Develop- ment . Zen Buddhism. Part 2. 185 which induce regression by the creation of an infantile setting was assembled by Ida Macalpine. on file at Syracuse University. 2. CHAPTER Bibliographic Notes I The sion aggregate of factors in the psychotherapeutic ses- of the Transference/' Psychoanalytic Quarterly. see Leon Salzman." Psychoanalysis." Conference on Group Processes. "The Dynamics of Croup Psychotherapy as Seen by a Sociologist. XIX (1950). 98-128. Thought Reform. XXI. . 177-87. B. References are to specific quotations. 27-44. ed.
Malone. 67. Transfrom the German by R. The Roots of Psychotherapy. Whitaker and T. 1949. Translated from the German by Cabire. Eugen Zen in the Art of Archery. Thought Reform. 2 (1959). Hull with a Foreword by D. T. 1953. 79-99 (Kyoto. Herrigel. Erich Fromm's discussion of Zen appeared in "Psychoanalysis and Zen Buddhism. with a Fore- Emma word by D. I. 117-93. and the separate accounts of the Herrigels." Psychologia. CHAPTER Bibliographic Notes 2 This chapter is based on the many published writings of D. and Psychotherapy 1957. Gusty L. 2 (June. Ibid. La Voie des fleurs: le Zen dans fart Japonais des compositions ftorales. 1957* CHAPTER Bibliographic Notes 3 XTV Albert Stunkard first detailed those aspects of Zen which have a counterpart in therapeutic practice in "Some Interpersonal Aspects of an Oriental Religion. Japan). France: Derain. (2). C. 1957. Suzuki. P. a (1951). (1). 419-31. Psychiatry. It also appeared later in 186 . lated Books. T." Psychiatry. "References An Outline of Psychoanalysis. ErvingGoffman. References (1). (4). No. (3). F. 145 jf. Carl A. T. Inc. 123-42. Suzuki.Zen. New York: Blakiston and Co. "The Moral Career of the Mental Patient/' XXII. (2). 1953. 1959). Sigmund Freud. 221. Suzuki.. No. Lyon. New York: Pantheon Herrigel. New York: Norton.
187 . Suzuki. Haring. E. ." among others. Gerth. The Individual and New York: Macmillan. and to Langdon Warner. 1960 (with D. (4). (2). The Enduring Art of Japan. References (1). Herrigel. Haring: "Religion. and to Max Weber.l95. is bor- rowed from Douglas G. 83-84. The Religion of the Samurai: Study of Zen Philosophy and Discipline in China and Japan. T. A (2). References (1). D. and ed. Herrigel. Allport. 84. 1942. T. Zen in Archery. 1956. 111. New CHAPTER Bibliographic Notes 4 This chapter and the one following owe much to Arthur Waley. Interpretation of Schizophrenia. The idea of "cosmic government. (3). Ibid. W. Suzuki and Richard De Martino). T. 194. Appendix. Fromm. Silvano Arieti. London: Allen and Unwin. London: Luzac and Co. 83-84. 1934. 1946. Glencoe. (7) E.. ed.: Free Press. Kyoto: Eastern Buddhist Society. New York: Houghton Mifflin. Suzuki. The Training of the Zen Buddhist Monk. 31L % First Series.. 1950. 1952. Zen in Archery. "Psychoanalysis and Zen Buddhism/' (3). Kaiten Nukariya.I6id. G. and The Analects of Confucius. (6). D. The Way and Its Power. Cambridge: Harvard University Press. 1927.. Douglas G. London: Luzac and Co. ( 5) .. 31. York: Brunner.p. Essays in Zen Buddhism. 1955. trans. New York: Grove Press. The Religion of China. H. His Religion. Magic and Morale/* Japan's Prospect. 1913. 1951. New York: Harper. by H.Notes Zen Buddhism and Psychoanalysis.
8 W. "Thought Reform' of Chinese Intellectuals a Psychiatric Evaluation/' Journal of Asian Studies. Magic and Mystery in Tibet. Alexandra David-Neel. 112-13. CHAPTER References (1). I. New York: W. XIX (1956). 1956. 1934. 75-88. 120. (4). Thomas. (2). 1961. 30. Edited by George Devereux. D.. Suzuki. 1 (1956). C. Suzuki. Norton. 6 (3). Suzuki. Kyoto: ) ( Eastern Buddhist Society. 151. Training. (1958). Training. Ralph Linton. 1933. No. Koji Sato. 4 188 . and Psychotherapy CHAPTER . Culture and Mental Disorders. Van Dusen. 107-13. which have appeared in several publications: "'Thought Reform' of Western Civilians in Chinese Communist Prisons/' Psychiatry. "Wu Wei. No. (2) . Thought Reform. W. Nomind and the Fertile Void in Psychotherapy/' Psychologia. II. in Thought Reform and the Psychology of Totalism. Ibid* 111-12 (emphasis added). 173-95. Essays. (4). CHAPTER References 1) D. Also. . Its "How to Get Zen Enlightenment On Master Ishiguro's Five Days' Intensive Course for Attainment. No. 2 (1959). (3). Springfield. Lifton's on thought reform. Introduction to Zen Buddhism.T.: C.Zen. 111. T. New York: Claude Kendall Co. T. Suzuki. T." Psychologia. 5 References 1 D. ( D. CHAPTER Bibliographic Notes articles 7 This chapter is based entirely on Robert J. 253-256. XVI.
Whitaker and T. (4). The Roots of Psychotherapy. 95. .e. II of 5 vols. Zen Buddhism and ciety. 117-18 (emphasis added). 352. Sigmund Freud. Its Influence on Japanese Culture. (6). (3). Suzuki. The Way and Its Power. II. Vol. (6). New York: Basic Books. Sigmund Freud. P. For a discussion of References (1). Sigmund Freud. A. Analysis. (4) ( 5) . New York: Macmillan. "Postscript to a Discussion of Collected Papers. ( 3) . 'Turnings in the Ways of Psychoanalytic Therapy/' Collected Papers. Psychoanalysis and Zen. Malone. "The Future Prospects of Psychoanalytic Therapy/' Collected Papers.. "Turnings in the Ways/' 402. T. in Interpretation of Schizophrenia. Vol. CHAPTER Bibliographic Notes 9 i. The Individual and His ReligionA Psychological Interpretation. "The Future Prospects/' 295. 94. 398. 209. Allport. 1950. 55n. Kyoto: Eastern Buddhist So- (2). (5). (7). Fromm. 1959. Waley. Sigmund Freud. I. Sigmund Freud.Notes (2). logic based on emotional premises paleologic see Arieti's discussion of Von Domarus' principle. Gordon W. 82. D. 1938. V. C. 292. Fromm. "On the History of the Psychoanalytic Movement/' Collected Papers. 36. Sigmund Freud. Vol. 1959." Lay 189 . Psychoanalysis and Zen. Vol.
60 flower arrangement. 49-50 China.163 Frustration. 59. 100 Mahayana. 49 Bonzes. 106 negation of life. 19 Dominance-submission theme: archery. 18 Australopithecus africanus. 143. 82-86 master's of pupil's "Catalyzation" of neurosis. of. 100- 101. 28. 19 Burrow. 181n Faust. 14 Freud. koan compared.155. 31. 107 Brainwashing.170 Fromm.INDEX Abreaction. 23-24. 29 Adler. Archery. 174 Buddha. 32-37 Baso Doichi. 166. 84-86 training in. 70 K. 20n Coethe. 182 190 . Cominform. 47. 19 73 Coomaraswamy. 18. 20 David-Neel. 46.. psychotherapeutic process. 18 Exclamatory utterance.169. 106-107 Confucius. Zen. 60-80 theme. Alfred. 53 Buddhism. 60- 46 89-91 Ambivalence. 47 Existentialism. 49-50 rebirth through disciplines of. Alexandra. Cosmic Will. 143 80 Confucianism. 43 80 dominance-submission 60 59-80 training. 97-98. E. Garden art. 106. 91. 164. Trigant. 96 approval work. 87101 Art. psychoanalytic and Contradiction. 82 Ego and superego. Johann Wolfgang von. garden. Zen in. 36 Affirmation. 49-50 Christian-Judaic tradition. 100401. 19 Cummings. 18 dassein. 17. 46 67-68. 8185. resolution of patient's.. Sigmund. 82 1 Aurobindo. 51-52. Erich. 82. 76. 12 In Disciple-master relationship. 87 Buddha. 26. loss of. 14. 88-89 Conversion beginning final. 9 1-92 European materialism. E. 168 Adolescence. Sakya. 136 Cosmology of Zen. 167. 35 Ch'an. 17. 43. 18 Flower arrangement. A. 60 Confidence. Discipline. Sri. 95-96 dominance submission function.
98. 17. Eugen. 173 Huik'o. 58. 44-46 Painting. Parents. James. 19 of. Karen. 96-97. 97 frustrations Poetry. silence. function of. 111-112 Mandalas.." 36. 53 Keller.92-93 dominance. 29. 181n of 144 Man. 45. koan. 16 Karma. 40-41 80. 116. 98 Japan. 95. 37-39 in mental hospitals. Douglas G. 18 "Neo-Freudians/' 169. Dr. 45. 43. Nembutsu. 181n New York Times Magazine. 18 "Primal Stuff/' 126 191 . 38n. Gusty L. psychoanalytic. 43 92 Mu teachings. 99n. 170 Neurosis of Man. 40 Insight. 89. 57 discipline. 27 Koho. 81 logical Group "Hail therapy. 155 Namu Amida Butsu. 41-42 Indian spiritualism. 94. Western. 18. 60-80. 171n Hegel. 19 produced by.Index "Great Doctrine. 36 46 dilemma. 17 Manipulation: in group therapy. 88- 89 Pragmatism. 119. 49 Ideological conversion. 132 Herrigel. 91 Morita. 82 Mental hospitals. 1 8 Infantilization. 51 "hsi Humanism.140. 120 Negation of mind. 40 Marxism. 71 Haring. 19 Hyakujo. 44.142 definition.173 Mind. 60 Kierkegaard. 131 58-59.310. 80 "Great Doubt/ 130 7 Koan ( Continued ) to unravel. 58-59 Joyce. Joshu's. manipulation. C. 95-96. 46 Herrigel. 60- Homey. 50-51. Helen. 60 flower arrangement. 69 "Kwats"cry. 20 Jung. 172 Kwazan.... Joshu's "mu" koan. identification with. 20-21. 130 130 Narcissism. Koan. 47-48. 57 Komachiya. 37-39 attempts 72-73 Amida Buddha/' 130 Georg Wilhelm 18 Hakuin. 60-61 Keisaku (warning stick). 97-98 Master-pupil relationship. 53-55. manipulation. The. negation Zen Zen in. 14-15 Master. Friedrich. 171. 16 Moncfo. 67-68 Master-disciple relationship. 155 nao" technique. 54. 125.126. 117 Mahayanism. G. 93. 21 Kenzo Awa. 19 Paradoxical assertion. 152n. 82-86. 43-44. Next Development The. Soren Aabye.
127 "Universal unconscious. 44. 92 Rimzai sect. 32 Psychoanalytic techniques: 112 Therapist. 59 Sesshin. 24-29. 4 skills. 116 Samurai. T. 19 Shock. 37 Punishment. 124 Christopher statues. 57 Shinto. 95-96 Mind. 119. 43. 139. 78. 149n Zendo (monastery). Training. 128 Universal Oneness. 50-56. 80-81 rebirth through disciplines of. 15. 53 "Wu Wei Doctrine of No- Setsugan. 82 Social benefits of Zen. 145. 43-44. 114 Sanzen. Zen: end of. 4386 Zen Buddhism. 51-52 rules. 91-92 Silence. 81 140. 71 44 manifestations in the arts. Value system." 17 Universal Will. use of. 32-37 Tokusan. 41-42 Superego and ego. 72 pre-satori state. Taoism. 31. 127 Rebirth. 43 Zen Buddhist conversion. 121.L. patient's relationship with. Reincarnation. D. 57 Way and Its Power. role in Zen. Dr. 54 Soio sect. 25-26 g.115. 71. 49. 104 Zazen.L. 78-79 adoption of new. 89. 43-44. 179n "Ten Cow-Herding Pictures. 143. 44. Sosan. 53 Zen: definition. Romain. beginning of. The. 34-37 Suzuki. mental discipline. membership. 129. 23-24 Taoist." terminology. 53-55. 142 Rolland. 113. 19 Superego. 32-37 Supportive therapy. 32 67-68. 37 internalized. 94-9 5 Trance. 78-79 acceptance of. 14 Whyte. 70 therapeutic. 181 without the koan. 20 Western Greek tradition. 99n Transference. 113.120 occurrence. 19-20 St. 155 Swordsmanship.Index Psychoanalysis.. 30-31. 154 novices to. 41-42. 23-29 definition. 84 Satori. 111-112 50 192 . in religious and ideological conversion. 53 Zen discipline compared with. 60-61 Religious conversion. 87-101 Psychotics. 49 Quakers. 130 Submissiveness." 156 Yang and Yin. use of effecting personality changes. 30 Zen Sesshin. 70-72. 82 92-93. 56-59.
at is a cultural anthro- present doing research and teaching in the Department of Psychiatry. Dr.in magical Taoism md BiiJci^^^ its deep reliance on an Eastern tradition esotericism. to the coercive in fact closer psychological conversion method of Chinese "thought reform. State University of New York. College of Medicine. . but also alongside Western "scientific" methods of conversion. His book will have a all strong appeal to lap those interested in the oversocial between the sciences and psychiatry." Dr. Becker views Zen against a background not only of Eastern psychology and values. which some have comis pared to psychoanalysis. of He shows that Zen's psycho- logical workings. More broadly. Ernest Becker pologist.
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