Healing Thinking and
Being
(Book manuscript by Rolf Sattler)
Chapter
5
Language Transcending Logic through Play (Body Language),
Poetry, and Koans
"You know the sound of
two hands clapping; tell me, what is the sound of one hand?"
(oral tradition attributed to Hakuin Ekaku).
One can analyze
thinking and language in terms of logic and such analysis can
lead to insights that I have tried to convey in the preceding
chapters. Most of all, it can lead to healing thinking,
writing and speaking, and it can allow us to avoid or reduce
harmful thinking, writing and speaking.
Nonetheless, logical analysis cannot capture the full
richness of thinking and language. Thinking, writing, and
speaking do not always follow strict logical rules. Many
nuances can be expressed in written and especially spoken
language that are beyond the confines of logic. Playfulness,
especially through body language, some poetry and koans are
important in this respect.
Raymond Queneau wrote a book entitled “Exercises in Style”
(Queneau, R. 2009. Exercises in
Style. New York: New
Directions Books. English translation by Barbara Wright). In
this book he presents 99 different ways of describing a
simple event that took place in a crowded bus: A man accuses
another man of jostling him. When a seat is vacated, he takes
that seat. Later he is seen in front of a train station where
a friend advises him to sew another button on his overcoat.
The differences of the 99 descriptions of this event cannot
be sufficiently reduced to differences in logic because at
least some of the descriptions surpass logic to a great
extent or altogether. Here are a few samples:
"He started to quarrel" ( Queneau, R. 2009, p. 35). This is a
rather categorical statement that still implies our ordinary
logic. It could be rendered less harmful through
Korzybski's
extensional devices such as "He
started to quarrel, etc." (see Chapter 4).
In contrast to the above statement, the following description
of the situation is not categorical. It presents the
complexities and contradictions of life in a way that
surpasses our ordinary clear-cut logic:
"The other chap! claims he trod on his toes! They're going to
come to blows! definitely! no, though! yes they are, though!
go wonn! go wonn! bite him in the eye! charge! hit'im! well I
never! no, though" (Ibid., pp. 83-84).
The next statement also softens the accusation and changes
ordinary grammar:
'You're jostleseeming me" (Ibid. p.45).
Ordinary grammar and logic is further surpassed by the
following poetic rendition in Haiku form:
"Summer S long neck
plait hat toes abuse retreat
station button friend" (Ibid., 139).
Finally, the next rendition is beyond all grammar and logic:
"Psst! h'm! ah! oh! hem! ah! ha! hey! well! oh! pooh! poof!
ow! oo! ouch! hey! eh! h'm! pffft!" (Ibid., p. 191).
These examples show that there are playful and poetic
alternatives to soften or overcome the constraints of
Aristotelian logic and logic in general. Some of these
alternatives are less harmful or even healing. Hence, the
healing kinds of logic I explored in the preceding chapters
are not the only way to surpass the negative psycho-logical
reactions to Aristotelian logic. Language can be used in many
creative ways. Barbara Wright, the translator of Queneau's
original French book, wrote: Queneau's "purpose here, in
the Exercises,
is, I think, a profound exploration into the possibilities of
language. It is an experiment in the philosophy of language"
(Ibid., p.14).
Queneau's book also shows that no linguistic description can
fully cover an object or event, as Korzybski has
emphasized. Hence, each description is just a story that,
at best, captures one aspect of the object or event.
Having 99 stories that complement one another is, of
course, more informative than only one story. Furthermore,
each story loses its dogmatic absolutistic claim, which
creates humility that may be a basis for healing.
Unfortunately, we are often too much attached to our own
story and mistake it for the Truth, when in fact it can be
at best a partial truth.
Playfulness and Body Language
Spoken language surpasses logic even more than written
language because in spoken language playfulness, the tone of
the voice and body language play an important, if not crucial
role. They can override or even counteract logic. For
example, in the extreme, “no” can mean “yes” in a flirting,
playful tone and body language. In general, Aristotelian
logic can be made less harmful through tone and body
language, whereas non-Aristotelian logic can lose healing
power through an inappropriate tone and body language. Thus,
tone and body language can have more or less negative or
positive effects.
Poetry
Sometimes poetry
can transcend more or less the strictures of logic as the
following haiku illustrate:
flower petals
set the mountain in motion -
cherry blossoms
(Hoitso)
peaceful, peaceful
chilly, chilly
snow, snow
(Santoka)
Koans play an
important role in Zen Buddhism. They are paradoxical short
stories, questions, or dialogues whose meaning cannot be
accessed by logical thinking. Hence, koans challenge the
student to go beyond logical discourse and the thinking mind.
The following are some examples of koans:
What is the sound
of one hand clapping?
Who is the Buddha? Three chin of flax.
Is there Buddha-nature in a dog? Wu.
D.T. Suzuki pointed out that "wu" literally means "not" or
"none", but in the koan it is just the sound wu (Zen
Buddhism. Selected Writings of D.T. Suzuki, edited by W.
Barrett. 1956. Garden City, N. Y.: Doubleday Anchor Books, p.
134). If "wu" meant simply "not" or "none", the answer to the
question would imply Aristotelian binary logic (yes or no),
and the above question and answer would cease to be a koan.
Although beyond logic, koans are still part of language that
has become rather paradoxical because of the transcendence of
logic. The next chapter will deal with transcendence of both
the thinking mind and language.
Conclusions
The purpose of
this short chapter (interlude) was to emphasize that the
constraints of Aristotelian either/or logic can also be
overcome more or less through a playful and poetic use of
language that may surpass logical strictures. Hence,
alternative holistic kinds of logic that I explored in the
preceding chapters are not the only way to transcend
Aristotelian logic. In spoken language the tone and body
language provide additional means to mitigate the strictures
and of Aristotelian logic. The effects may be harmful or
healing, or both, or none. Koans completely transcend logic
and the thinking mind. Their function is to aid in liberation
and healing.
This chapter needs elaboration. Any suggestions would be
welcome!
Continue with
Chapter 6 on
Beyond
Thinking, Writing, and Speaking - the
Unnamable, or return to
Table of Contents of this book ms on
Healing
Thinking and Being.
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