| Xen: Ancient English Edition by D. J. Solomon |
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While it may not initially appear so, anyone who wishes to thoroughly consider the
implications of D. J. Solomon's "Xen" should also consider the implications of Zen
Buddhism. Zen Buddhism is an offshoot of Japanese Buddhism that focuses on the
search for enlightenment through contemplation, reflection, intuitive understanding, and
stunning surprise. "Xen" displays many of the characteristics of Zen Buddhism, but in an
unexpected manner, and so its intrinsic relation to Zen Buddhism may catch readers off
guard. Recognizing what D. J. Solomon's "Xen" has to do with Zen Buddhism may seem
opaque at first, especially if the reader is preoccupied by considering all the other
myriad possibilities that the book presents. Laying bare the connections between
Solomon's "Xen" and Buddhism's Zen produces a more lucid understanding of each. It
was no accident that D. J. Solomon titled his book "Xen."
In order to fully understand the Zen in "Xen," it is necessary to understand some of the
basic concepts of Zen Buddhist teachings. Of foremost importance among these is the
idea of a koan. In Zen Buddhist teaching, a koan is an exchange between master and
pupil that helps to bring about a usually instantaneous sartori or enlightenment, often
referred to in Zen Buddhism as "realization." Normally a koan can be best described as
a succinct response by the master to a pupil. Sometimes, a koan is a pupil's response
to a master's statement. Once in a while, however, the koan is not even verbal, but is an
action. A koan can even be the story of how a philosophical exchange transpired
between two individuals. Also of great importance is the fact that koans are often
surprising or absurd. Koans strive to not be what anyone would expect. The
"realization" (sartori) is brought about, not so much by intellectually understanding the
koan, but by experiencing the liberating sense of confusion brought about by
contemplation of the koan. The Zen Buddhist concept of the koan is particularly relevant
to D. J. Solomon's "Xen" because there are many different instances in the book that can
be interpreted as koans.
One vivid example of a koan appearing within the pages of D. J. Solomon's "Xen" could
be the philosophical exchange between the personified elements of Water and Wind
regarding the true nature of humanity. As readers attempt to interpret the philosophical
exchange, a fair amount of confusion may occur. Indeed, it may be the author's intent
that this confusion will lead to a new realization concerning the philosophical topics of
Water and Wind's prolonged discourse. The confusion and subsequent sense of
realization that the Eartherian Minister and the rest of humanity receive when they are
told for the first time about their true genetic origins might easily be interpreted as
koan-like confusion. However, the single best example of a Zen Buddhist koan that D. J.
Solomon may offer readers is the detailed course of self-reflection, confusion, and
sudden realization that overwhelms the scientist Pawkey Seneschal during his course
through "Xen." In addition to these essential, plot-oriented koans, D. J. Solomon's entire
book of "Xen" could be described as an overarching attempt at forming a single, unifying
koan for the reader to continually contemplate.
Even if the standpoint that the entire book of "Xen" is one overarching koan is assumed
true, the presence of this idea may not seem obvious to readers not thinking along
abstract philosophical lines--especially when one considers just how complex and
intertwined the overarching koan of "Xen" is. Additional clarity can be gained, however,
by examining what several traditional koans had to say, and by then considering how
these ancient koans may relate to the post-modern messages that "Xen" presents.
The koans mentioned in this essay are taken from "Zen Comments on the Mumonkan,"
the famous thirteenth-century commentary as translated by Zenkei Shibayama (New
York: Signet, 1974). For the sake of clarity, in the ancient koans, the unlearned pupil is
usually referred to as a monk. A koan of particular importance to potential messages of
D. J. Solomon's "Xen" is one known as "The Foreigner Has No Beard" and is translated
as follows:
"The monk asked, "Why does the foreigner from the West have no beard?"
The master replied in a poem:
Talk of no dream
The foreigner has no beard:
It is adding stupidity to clarity." (Shibayama, p. 50)
The master asks the monk to abandon distinctions--beard and no beard is just "a
dream." So too, "foreigner" and "not foreigner" would ideally be seen as a dream or an
illusion. According to the master's poem, concepts of "us" and "them" would be
perceived as illusory as well. Thus, this particular koan plays into the concepts put
forward in "Xen" regarding mankind's supposedly inherent sense of xenophobia and
tendency to over classify. Just as the Zen master tells his pupil to abandon perceived
distinctions, particularly concerning the superficial, physical differences between one
person and another, so too the book "Xen" attempts to get the reader to abandon many
distinctions and classifications. D. J. Solomon's "Xen" attempts to force the reader to
reflect upon the potentially artificial distinctions that have been built up in one's mind. In
effect, through the use of this forced reflection, "Xen" attempts to counteract the
xenophobia that presumably exists in the minds of readers. As depicted in the utopian
futuristic world that "Xen" presents, mankind has apparently learned to ignore many
superficial distinctions (such as beard or no beard) and to instead gain an enlightened
clarity concerning the intrinsic oneness of all things. At the very least, D. J. Solomon's
"Xen" attempts to make the reader contemplate whether distinctions and classifications
are really of great importance--inducing a Zenlike reaction or realization within an
individual reader.
As stated earlier, koans often try to force a person to experience confusion that leads to
a sense of intuitive realization once the experience of confusion has been contemplated
and reflected upon. It may be that D. J. Solomon's "Xen" is attempting to produce this
state of realization, intentionally utilizing various confusing aspects of the book so that
this goal of individual realization may be eventually reached. Elaboration concerning this
idea is possible with the use one ancient koan that has become known as "It is Not Mind,
It is Not Buddha, It is Not Things." (The speaker called Nansen is the master in the
following scenario.)
"A monk asked Nansen: 'Is there a teaching no master ever preached before?'
Nansen said: 'Yes, there is.'
'What is it?' asked the monk.
Nansen replied: 'It is not mind, it is not Buddha, it is not things.'
Mumon's Comment: 'Old Nansen gave away his treasure-words.
He must have been greatly upset.'
Nansen was too kind and lost his treasure.
Truly, words have no power.
Even though the mountain becomes the sea,
Words cannot open another's mind." (Pearson)
If D. J. Solomon's "Xen" follows this philosophical idea, then the act of writing a perfectly
clear, understandable, opinionated book would be nearly useless and would fall on deaf
ears, as it were, because the reader's mind would remain closed to the possibilities that
the book presents. Instead, "Xen" makes use an alternative style of writing, hoping to
force the reader to contemplate what it says, reflect on its potential meanings, to agree
or to disagree with it, and even to be confused by its content. In essence, the book,
"Xen," is written with the purpose of having readers do anything other than simply read
through it without thinking deeply about what it says. Once the reader's mind is steeped
in "Xen" (as if in Zen), it may be that the reader will arrive at a new understanding
concerning xenophobia, the true nature of mankind, and mankind's potential futures
when these natures are considered.
Under almost any interpretation, D. J. Solomon's "Xen" is a book that has been
specifically designed to make its readers think, contemplate, and reflect on their
lives--regardless of whether or not they want to. Furthermore, "Xen" has also clearly
been written to be read and pondered in a manner that is consistent with the concept
and scope presented by the philosophical nature of Zen Buddhist koans. While the
connection between Zen Buddhism and D. J. Solomon's "Xen" can seem tenuous at
times, the reader who wrestles with the implications of "Xen" will, it seems to me, be
experiencing implications very much akin to those encountered in Zen Buddhism.
REFERENCES
Pearson, Chris. The ZenFrog Page. Pressrow, 2007. 26 Jan. 2007
thezenfrog
Shibayama, Zenkei. Zen Commments On The Mumonkan. New York: Mentor, 1974
| Brennan Grass Central Washington University Ellensburg, WA " Zen and 'Xen' " |
| © Copyright 2004-2008 by Avar Press. All rights reserved. Copyright of the individual essays belongs to the respective writer and may not be reproduced in any fashion without express written permission from each author. Interested parties may contact the author via their school or by sending correspondence to Avar Press. |
| Second Place $750.00 Scholarship 2008 |
