Grief and Dharma: Suffering, empathy and moral imaginative intuition

The article explores recent thinking on the 'hard emotions', in particular, grief, sorrow and mourning, and link the challenging inner and social condition to the calling of Dharma (righteous law, normatively worthy action). Drawing from some comparative work (academic and personal) in the study of grief, mourning and empathy, we shall discuss the treatment of this tragic pathos in classical Indic literature and modern-day psychotherapy. We shall demonstrate, despite being secularised, these emotions continue to serve as the sites of imagination at a much more personal and inter-personal level that are not antithetical to a Dharmic (sacred) quest despite their haunting presence even when 'the four walls collapse around one in the intensity of duḥkha (suffering, sorrow).

Dharma and grief: secularisation of a sacred emotion

The presentation begins with the moving scene of Va¯lmi¯ki's grief over the bereavement of the survivor of the two birds in amorous union as one of them is pierced by a hunter's arrow. After considering Abhinavagupta's doubt about the genuineness of Va¯lmi¯ki's grief, the paper moves to Maha¯bha¯rata as the women from the warring clans bear witness to the horrendous carnage ensuing from the battle, and the constant rebuke that Yudhisthira, head of the Pa¯ndava clan, faces from Draupadi¯ for wandering the earth without finding a stable foundation for Dharma or grounding it in firm absolutes. We liken Yudhisthira to Mahatma Gandhi facing the near-collapse of the Indian subcontinent as it was being rent apart with communal violence on the eve of its Independence. But we also compare Yudhisthira with Hamlet, the tragic grief-ridden character, who is equally bewildered and confused by the array of emotions and sensations that overwhelm his lingering body upon news of the death of and ghostly encounter with his murdered father. With this as the context, we take the occasion to explore recent thinking on the 'hard emotions', in particular, grief, sorrow and mourning, and link the challenging inner and social condition to the calling of Dharma (righteous law, normatively worthy action). Drawing from some comparative work (academic and personal) in the study of grief, mourning and empathy, we shall discuss the treatment of this tragic pathos in classical Indic literature and modern-day psychotherapy. We shall demonstrate, despite being secularised, these emotions continue to serve as the sites of imagination at a much more personal and inter-personal level that are not antithetical to a Dharmic (sacred) quest despite their haunting presence even when 'the four walls collapse around one in the intensity of duhkha (suffering, sorrow)' (Tagore).

The view from the cushion : zen challenges to duality in the contemporary practice situation

Based on participant-observation fieldwork, interviews with western Zen practitioners, public dharma talks and personal interviews given by two contemporary Sōtō Zen teachers (Hōgen Yamahata and Ekai Korematsu), this paper explores the challenges to 'everyday' dualistic thought structures that Zen practice poses to the questioning student and the ontological and epistemological significance of these challenges to the worldview of the experiencing student. First, the teaching styles and non-dual emphases of the two teachers in the context of teacher/student exchanges are examined; and, secondly, the experiential challenges and changes in worldview from the practitioner's point of view are phenomenologically explored. By teasing out the parallels and links between the phenomenology of Zen practice and the philosophical underpinnings of Zen practice instructions, foundational philosophical tenets can be shown 'in action' in the contemporary practice situation and a window is opened on the ontological and epistemological significance of the experiential impact of Zen teachings.

The role of religion and spirituality in coping with kidney disease and haemodialysis in Thailand

BACKGROUND: People with chronic kidney disease (CKD) face various problems including psychological, socioeconomic and physical effects associated with CKD and its treatment. They need to develop strategies to help them cope with CKD and life challenges. Religion and spirituality are important coping strategies, but their role in helping people cope with CKD and haemodialysis (HD) in Thailand is relatively unknown.

AIMS: To investigate the role of religion and spirituality in coping with CKD and its treatment in Thailand.

DESIGN: An exploratory, qualitative approach was undertaken using semistructured individual interviews.
METHOD: Purposive sampling was used to recruit participants. Face-to-face, in-depth individual interviews using open questions were conducted during January and February 2012. Interviews were audio-recorded and transcribed verbatim. Data were analysed using the framework method of qualitative data analysis.

FINDINGS: Twenty people receiving HD participated: age range 23-77 years, mean 53.7 (±16.38 SD). Ten were women. Participants reported use of religious and spiritual practices to cope with CKD and its treatment, including religious and spiritual explanations for developing CKD, karmic disease, making merit, reading Dharma books, praying and chanting to save life and making a vow to Pran-Boon.

CONCLUSION: Religion and spirituality provide powerful coping strategies that can help Thai people with CKD overcome the associated distress and difficulties. Religion and spirituality cannot be separated in Thai culture because Thai people are both religious and spiritual.