Tag Archives: Buddhism

BOOKS: The Lady and the Monk

I was quite excited to read another of Pico Iyer’s books, as his series of essays on Asian cultures titled Video Night in Kathmandu is one of my all-time favorites. The Lady and the Monk takes place over four seasons, one year starting in autumn, in Kyoto, Japan. He travels to Kyoto with the intention to live a monkish existence, renouncing some aspects of the material world with the hopes of further understanding Zen Buddhism, Japan and himself. After a short stay at a local Kyoto monastery with several peculiar Japanese monks, Iyer quickly moves into another ascetic space that suits him better: a small guesthouse full of interesting, strange and eccentric foreign characters. After Iyer moves out of the first monastery, I felt that his mission to understand Japan, the culture and the people took on a new character that focused less on Zen Buddhism and more on the uniquely mysterious individual and collective psyche of the country.

Iyer soon meets Sachiko, a Japanese woman who seems to want to both embrace and spurn the Japanese ideals set out for her as a woman, a mother and a wife. Sachiko both conforms and rebels against the rigid cultural rules set out for her by her home country and her family, which makes for some intriguing conflict, with Iyer as the “Western” intermediary between Sachiko’s reality and fantasy.

The Lady and the Monk was like one long poem, perhaps overly flowery at some points, but I think the flowery language was meant to reflect the deep aesthetic appeal of Japanese society. When I think of Japan, I think of utmost simplicity, but also an incredible sense of beauty that emerges from that simplicity. Iyer captures this feeling quite well, too well sometimes, mimicking the soft pinkness of a cherry blossom, the curve of a flower petal and the uncomplicated solitude of a Buddhist monastery with his words. Iyer’s immersion into Japan, which seems as complete as can be for a foreigner, allowed me to see Japan from a new perspective through his discerning and astute eyes.

In the beginning, I was a bit confused about Iyer’s goal to become a Zen Buddhist monk. It was almost a haphazard mission, just some reason to go to Japan, live there and write for a year (not a bad mission). He doesn’t fare very well in the monasteries or the temples, only staying for short periods of time. His understanding of Zen Buddhism and the Japanese culture’s relation to the religion mostly comes from other people he meets, mostly Westerners, as well as a plentitude of Japanese literature.

Ninomaru Garden, Kyoto, Japan: Simply beautiful, beautifully simple. Photo by: jimg944

I got a deep sense of loneliness from reading this book, but I think that was the point. Maybe the feeling is was not exactly loneliness per say, but it surely was solitude. For example, when Iyer is walking through quiet streets, lanes covered in fallen pink cherry blossoms, or when he is exploring the somewhat creepy and dark sex and “entertainment” industry in Japan. It is lonely, but that seems to be what Pico Iyer is looking for: loneliness and solitude as tools to help him discover himself and more about Zen Buddhism and Japan.

Sachiko’s character, the conflicted young woman whom Iyer develops a deep friendship (and maybe more?), was one that I never truly connected with. She remained a mystery to me and her conflict between wanting to take on Western cultural values, but being stuck with the Japanese ones was awkward, mostly because Iyer describes Sachiko is quite childish. The relationship between Iyer and Sachiko was a main point of confusion for me. Iyer is obviously highly educated and incredibly eloquent and I often wondered at the nature of he and Sachiko’s relationship. How did he not get frustrated with her girlishness? How did he not get frustrated with their limited ability to converse? Were they just friends, or lovers too? I found some sentences that I thought could be taken as allusions to them having sex, but my suspicions were never confirmed. I almost feel like their relationship is one of parent and child, but at the same time they are friends and other times they share very intimate moments. He introduces to her to many things about Western society, and she, mostly unknowingly, introduces him to things about Japan, but the conclusions about Japanese society are all his own, not hers at all.

Partway through Iyer’s stay in Kyoto, Sachiko decides she wants to change her life drastically and I felt that Iyer was the main disrupting force, although he never blatantly acknowledges it. I wonder if he felt bad? He completely changed the course of her family’s life: she divorces her husband who we know nothing about, and she takes on a goal of becoming an international tour guide, which also surely affects her relationship with her two young children. I wondered: What about the children and the husband? Iyer doesn’t acknowledge this much.

The Lady and the Monk was especially interesting to me because I’ve spent a good portion of my life studying Japan and Japanese language (almost 15 years). Along with language study, I’ve taken a number of Japanese literature classes and read many of the works Iyer touches on in his book like The Tale of Genji, Sei Shonagon’s The Pillowbook and The Tale of the Heike. After reading The Lady and the Monk, I feel I’ve gained new perspective on classical Japanese literature and I see these pieces with what feels like fresh eyes. If I were teaching a Japanese literature course, I would have my students read The Lady and the Monk as part of the course, preferably before reading the great volumes of Japanese literature. For anyone interested, The Lady and the Monk, along with classical Japanese works by Sei Shonagon and Murasaki Shikibu, along with contemporary writers like Haruki Murakami, would be a great collection and series to read to gain a broad understanding of the Japanese psyche, which in some ways has not changed much from 1,000 years ago.

The Lady and the Monk makes me realize how painfully little I actually understand about Japanese society, which is sort of shocking considering I’ve spent the majority of my life studying the language and the culture. In school, we learned about the culture like tea ceremonies, but not about any of the true nuances of Japan, which probably can’t be understood unless one lives there. I’ve been thinking about living in Japan myself (maybe next year?), but this book makes me wonder if I would actually have a good time there, or if I would simply leave frustrated by the challenge of never being able to truly permeate the Japanese shell that exists in so many aspects of life and work.

One of my favorite parts of the book is when Iyer leaves Japan for Taiwan and Bangkok. I like his descriptions of the assault to his senses after he is been in the clean, sanitized and hard Japan for so long. It was almost the feeling I had (but in reverse) when after 5 months in Nepal, I flew into the Singapore airport. The shine, the sparkle, the glinting taxis, the lack of overpowering smells: it was a wonder.

Having finished this book, I feel like I’m now craving to truly know more about the Japan that exists behind the hard surface.

BLOG: A (Re)Visit to Trungram Monastery

Yesterday I made a trip outside of Kathmandu to visit the monks at Trungram Monastery, where I spent a good portion of my last Nepal trip living and teaching English. Trungram Monastery is located about 1.5 kilometers away from the small Newari village of Sankhu, which is about an hour by mini-bus from the Kathmandu city center.

I caught a bus from Chabahil area, which is near Boudhanath stupa, one of the biggest holy sites for Tibetans in Nepal. I arrived in Sankhu about an hour later and spent some time walking around the town taking photos of the Newari architecture and the small vegetable markets. Since three years ago, I noticed a marked increase in Sankhu’s size (the population of which is estimated at about 10,000). The town now includes quite a few more small shops and even became host to a Kathmandu Bank.

I hiked up to Trungram Monastery from the town, which takes about 30 minutes and winds up a hill, past rice fields and vegetable gardens. It was a walk I had taken many times before and it felt good to let my feet lead me through familiar territory. I recognized the same small houses, resting huts and water taps from three years ago.

Walking up to the monastery, it seemed to me that very little had changed. The grass was still green and velvety, the paint on the prayer room looked fresh and the big Tibetan Mastiff dog was still chained to the dining room door. I found my good friend Jangchup, a 23-year-old monk who I’ve stayed in contact with through Facebook, in his room. He proceeded to give me a “re-tour” of the grounds, pointing out things that had changed since I was living there. Mostly, the only things that had changed were that a few shrubs were now bigger. Also, the stoic guard who used to live there, a villager who spent most of his days flinging rocks at monkeys with his sling shot, had since retired.

I visited the classroom that I used to teach five classes per day. Class was in session and I said hello to all the boys who were my former students. The monastery currently has a new English teacher, a Dutch girl who stays in the village below. Jangchup showed me the library, which is full of Tibetan writings and philosophy books. Several years ago the monastery purchased three new computers, which are stationed in the library for the monks to use. The computers do not have internet connections, but I was nonetheless impressed at their investment and encouragement of technological proficiency. Jangchup spends some time each day teaching the young monks how to use the computers.

Jangchup and I spent the day walking around the monastery and the village, exploring the famous Vajrayogini temple, talking with the locals and checking out the small meditation caves in the area, where reportedly famous monks used to come to meditate for months at a time. After a few hours of exploration, we returned to the monastery for lunch.

The food, which is vegetarian, was simple yet delicious, just like I remembered. Red-robed little monk inhaled their rice and vegetables, excited to go run around outside after lunch. There were a number of new small monks at the monastery that I didn’t recognize, but most of them I remembered from 2007. Many of the boys looked exactly the same, but a few had grown up quite a bit. Some of the boys wanted to chat, but most are so shy, especially around females, that whenever I gave them a smile, they ran away in fits of embarrassment.

After lunch I went up to the small monks’ residence hall and hung out, chatting with those proficient in English and reminiscing with them about our times together three years ago. They all asked me who I remembered and who looked the same.

“He looks the same,” I said, pointing to Pasang. “He looks different. He’s grown two feet!” I said about Nima. They all burst into a fit of laughter at that remark.

Everyone wanted to know if they looked the same or different. I asked if I looked the same or different. They told me I looked the same, except “more white.”

The rambunctious nature of the small monks was surely the same as it was three years ago. During break time, just as I remembered, they spent their free hour karate chopping one another, running around on the roof of their residence hall, playing with a goat left by one of the villagers and break dancing.

I left in the late afternoon to catch a mini-bus back to Kathmandu and said goodbye to everyone. A few of the older boys who now have internet mobile phones said they had Facebook pages.

“Add me as a friend!” I said as I waved goodbye.


Above: Villagers climbing the steps up to the Vajrayogini temple complex. They were just returning home after transporting baskets full of vegetables to Sankhu to sell.

Above: Jangchup stands in front of one of the meditation caves we explored near Vajrayogini.

Above: Jangchup and I examined some of the fine metal work on the Vajrayogini temple complex. The temple had an interesting mix of Buddhist and Hindu deities.

Above: The puja (prayer) room at Trungram Monastery. This is the place that the monks gather in the morning and evening for two-hour prayer sessions. The prayer sessions are amazing to sit in on. They include lots of deep Tibetan chanting, gongs and horns.

Above: Me standing in one of the meditation caves. This is the oldest cave in the area and Jangchup told me that thousands of years ago, monks would come here to meditate for up to six months.

Above: The boys at the monastery. The majority of the monks pictured here are my former students. (So proud of them!) Anyone under four feet I most likely don’t know, as the smallest monks have only recently entered the monastery.

Above: The small monks sit on the lawn practicing their Tibetan after lunch.

Above: Two of the boys run up and down the hill adjacent to the monastery.

Above: On our way up to the Vajrayogini temple complex, Jangchup and I came across this Hindu shrine on the side of the path. The grounds surrounding it were still wet with fresh blood, as an animal (most likely a goat) had recently been sacrificed to the Gods.

Above: Me standing in front of the Buddha in the Trungram Monastery’s puja room.