Alan Spence’s latest novel, the ambitious Night Boat, shows great depth, knowledge and wisdom in its portrayal of Zen Buddhism, forcing the reader to pause and reflect on the meaning of his/her own existence.
Fundamentally, the book is a fictionalised account of the life of the 18th century Japanese Zen Master Hakuin Ekaku, probably best known in Western lore for his famous koan, the paradox that is ‘the sound of one hand’. Within Zen itself, Hakuin is credited with reforming Rinzai, one of the two major schools of Zen Buddhism in Japan, which has ‘meditation in action’ as central to its practice, and today boasts singer-songwriter Leonard Cohen among one of its better known acolytes. Hakuin was also celebrated for his vibrant inkbrush paintings and calligraphy, a declared source of inspiration to Spence himself.
Night Boat begins with eight year old Hakuin ( known then by his birthname of Iwajiro), being terrified out of his wits by an old monk’s sermon on the Eight Gates of Burning Hell, a step by step description of the descent into the deepest agonies and tortures of the underworld. Such is Iwajiro’s obsession to escape such terrors that by the age of fifteen he decides to become a Buddhist monk. Thus begins Iwajiro’s spiritual path to enlightenment told in parables, in various journeys to study under great teachers, and in the challenges of eking out meaning and understanding from the great koans, sutras and aphorisms of Zen Buddhism. It is also a voyage that passes through arrogance, self-doubt, frustration, disillusionment and finally illusion. Spence describes his work as ‘a Zen novel’. In Western terms this kind of series of adventures, spiritual or otherwise, without any real development of characters beyond Hakuin himself, told in a pure and simple style, is often defined as the ‘picaresque novel’.
For a writer, it is agonisingly difficult to describe the abstract and subjective state of the spiritual experience. As an occasional practitioner of Buddhist meditation myself over the years, this reviewer has tried on several occasions to fictionalise these profound experiences and failed miserably. Spence, who is a member of the (non-Zen) Sri Chinmoy meditation centre in Edinburgh, makes a decent stab at writing about different states of awakening on the road to enlightenment such as kensho (the perception of emptiness) or satori (looking into one’s true nature), but ultimately he must fail in trying to describe what is essentially indescribable, limiting that which is limitless by the very use of the language and thought he is utilising to capture these concepts.
That aside, this novel really comes into its own when it goes beyond the actual spiritual quest to arrive at where Hakuin has achieved his enlightenment, established his own temple and started his own teaching. This section is full of wit, wisdom and deprecating humour as Hakuin attaches no ego to that which he teaches.
‘With the publication of my Dharma Talks, my poison spread far and wide, as if carried on the wind. It polluted the rivers and streams, the very air, it entered minds and hearts everywhere.’
He refers to scholars of his Zen teachings as ‘flies buzzing around dog-shit’ or ‘I spit out my poison, they lap it up.’
Yet this very same egolessness raises the interesting paradox of Hakuin agreeing to have these poisonous teachings, collections of stories and drawings published for the world to see.
What also stands out in this novel are some of the wonderful poems and haiku. Not being a scholar of Hakuin myself and with no source references provided in the book, I do not know whether this poetry can be attributed to the great Zen Master or to Spence himself. Given that Spence is the author of a respected catalogue of published haiku collections such as Glasgow Zen, Clear Light and Morning Glory, one can only assume they are of his own making. One particular short poem stands out, written when Hakuin is approaching sixty years of age:
Last quarter, last third
of my life?
Either way, it’s autumn,
Shading, shading
into winter.
There are two references in the novel to the Night Boat of the title. One concerns a country bumpkin who boasts he has been to Kyoto when he has not. When asked for a description of the Skirakawa River, in reality only a small stream, he replies that he was unable to do so as it was night when his boat sailed on it, thereby revealing his boast as a lie. The second reference is to a night boat trip to a hidden cave in the Izu Peninsula where miraculous images of the Buddha are revealed, the intensity of the vision in direct proportion to the observer’s level of awareness. In the first, the night boat is seen as idle talk, in the second an illusion.
Perhaps another concept of the Night Boat can be seen reflected in another Japanese work, the novel Snow Country by the Nobel laureate Yasunari Kawabata. Its famous first line reads:
The train came out of the long tunnel into the snow country. The earth lay white under the night sky.
Here we have the idea of darkness into light, from confines into space, or perhaps in the terms of Spence’s novel from sorrow and suffering into enlightenment.