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Faust's Self-Realization from a Buddhist Perspective

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Faust's Self-Realization from a Buddhist Perspective FAUST'S belong to the devil. The legend spread SELF-REALIZATION to England, where an English poet, Christopher Marlowe, attracted by the FROM A BUDDHIST motive, wrote The History of Dr. PERSPECTIVE Faustus, a tragedy about a man who sells his soul to the devil. It was the English pupet show based on the Faustus Pornsan Watananguhn Jecrendo which Goethe saw in his home- town of Frankfurt when he was young 1 and which inspired him to write The Abstract Tragedy of Faust later in his life. The aim of this paper is to investigate In the opinion of most German literary the differences between "self- realiza­ critics, Faust reflects the autobiography tion" within Christian-western philoso­ of this 1:>crreat German Poet. It is believed phy and Faust's self-realization in that Goethe must have read the story of Goethe's tragedy as received and inter­ Faust and been impressed by the preted in a Buddhist society. Further, the anxiety of a protagonist's thirsty to know article examines in what way the author what a man can not know. The desire to Goethe shows an ironical and critical increase his self-confidence and to attitudes towards Faust's life and how confirm himself through a better can Faust be redeemed from the guilt knowledge of the cosmos and the world and set himself free from the "karma's" leads to Faust's encounter with the devil. law of cause and effect. He gradually comes to depend on the evil spirit. Goethe started to compose Faust's Self-realization from a the Tragedy of Faust when he was 20 Buddhist Perspective during the literary period of "Storm and Stress" in the 18th century and In the 1 sth century, a young boy named completed this lifework, with many Johann Wolfgang Goethe found a small intervals, at the age of 82. Not only book which fascinated him enormously. does Faust reflect certain ideas of It was the story of Dr.Johann Faustus "Storm and Stress", but the drama also with a comment. Dr. Johann Faustus, a demonstrates concepts of two other 15th century german alchemist reputed l.iterary periods, Classicism and Roman­ to have access to the spirit world. The ticism. Goethe himself admits that he story had become legend, told from reproduces his "Weltanschauung"and generation to generation, especially the express his view and conviction about part in which Dr. Faustus promises to life in many aspects, especially all the emotions of Faust: ambition, his restless striving to get clear about the world and 1Dr. phil; Associate Professor his own life, his hunger and desire for German Section Department of lust and passion yearning in his heart Western Languages Faculty of Arts and in the heart of all mankind. Chulalongkorn University Downloaded from Brill.com10/03/2021 11:07:12PM via free access Faust's self-realization from a Buddhist Perspective The fact is, it is Goethe's wish to interpreted, has turned out to unde rstand a ll these feelings and be negative in the 2oth century. emotions in order to control them. His Self-realization refers rather to wish to do so is evident in his prose, the "sing le existence" of man, Dichtung und Wahrheit, Band 10, and in which he exercises his own free in his letter to Wilhelm von Humboldt will without concern for the feelings or written on 17'h March 1832, shortly judgments of others.2 The term self­ before his death. However, the destiny realization, or "Selbstverwirklichung" of Faust, as illustrated by Goethe, is in German, is equivalent to totafly different from that of Marlowe's "Selbstbestimmung" (self-determina­ Faust. Goethe's Faust need not give his tion) in Western philosophy, which soul to Mephistopheles because hi s states that one acts in accordance with endless striving is a prerequisite for one's nature and way of life Faust's redemption. (}.Hoffmeister, 1955, 551). This paper deals with the way in which The term "self-realization" has a Faust's aspiration for self-realization in specific meaning within the European Goethe's. Tragedy is received and tradition. Faust's determination to know interpreted in a Buddhist society. the secret of the world and the origin of nature and the cosmos in the belief that Two questions come to mind when such knowledge would fulfill all his examing such an interpretation: In what life's desires can be considered as way does the process of Faust's self­ "self-realization" from the European realization differ from "self-realization" point of view. in a Buddhist sense? How can we understand Faust's redemption in The concept of "self-realization" or, in Buddhist terms? Further more, we German, "Selbstverwirklichung" and should examine in what way the author "Selbstbestimmung", can be traced back Goethe shows an ironical and critical to the conflict between "man" and the attitude towards Faust's life. Catholic Church in the Middle Ages. During the Middle Ages, "man" as an The starting point for Faust's fate is the individual, was unable to live freely for bet which the Lord and Mephistopheles his 9ecision and deeds were controlled make in the "Prologue in Heaven" and by the dictates of Christianity. The value which is confirmed by a pact with Faust of striving for self-realization was made later on in his study. Most important for emphaticall y clear in the concept of Humanism during the Renaissance. After the 18th century, the meaning of 2 Starting in the 1970s, living together as a self- realization according to Immanuel fo rm of "Wohngemeinschaft" become a Kant, one of the most important fas hi on among young people in Germany, German philosophers of the where young people live on their own and Enlightenment, concentrated on man's make decisions fo r themselves. It is a form ability to think independently. A term of Jiving in which one can master life through whic h was originally positively the exercise of one's own free will. 79 Downloaded from Brill.com10/03/2021 11:07:12PM via free access MANUSYA: Journal of Humanities 4.1, 2001 Faust's self-realization is the moment To whom both Earth and when - as he has promised - he is to Heaven clin$···" belong to the devil : namely, the moment (v.455-457)j when he wants to linger on because all his life's desires have been fulfilled. Is Willingly he accepts Mephistopheles's there such a moment at all? And, if there offer to increase his power over nature is, how can Faust be redeemed from the through magic and thus to fulfill all his guilt with which he has burdened him­ wishes. self on his way to this moment? During several moments of self-reflec­ First of all , the process of Faust's self­ tion- in his monologue at the beginning realization can be characteri zed by three of "Wood and Cave", at his awakening features. The first is his constantly at the beginning of Part II, and finally recurring self-reflection, the second his after his loss of sight - Faust concen­ attempts to gain power by magic, the trates on defining his place in the world third his incessant thirst for action. All and giving his thirst for action a new three features contribute, as parts of his direction. In all these moments he is not " individuality", to hi s process of self­ interested in a deeper connection with realization. the world, but in "world appropriation" which increases his self-confidence, and Faust's Self-reflection which at the end lets him hope to leave the world everlasting traces of his Faust is dissatisfied as he has not personal work. In many Western inter­ succeeded in finding the meaning of pretations, this striving is a prerequisite existence despite all his studying. In the for Faust's redemption. From a Buddhist scene "Night" he rejects traditional book point of view, however, this insistence learning and instead turns towards the on a special individuality must be study of nature through all the senses. regarded as a turning away from the After he has set book learning against "right way". world knowledge in an either-or fash ion, his aim is to increase his Self-realization in the Buddhist sense knowledge of the cosmos and the world proceeds from self-reflection to self­ in order to confirm himself by this knowledge, as well. But this way is knowledge. Thus, he places hi s self understood differently. For a Buddhist against the world when calling on there is no concept of "self' and "other". nature. Even in his fervent longing to The "self" is "part of the whole". gain new vitality from nature, his "ego" Buddhist self-knowledge is based on the is demanding and .not in the least acceptance of the "self' in its relation devoted to nature. to the world. A Buddhist should try to "Where shall I, endless 3 Here and the following quotations: Nature, seize on thee? I Johann Wolfga ng von Goethe: Faust. First and Second Part. Translated by George Thy breasts are- where? Madison Priest. (www.levitv.com/alcbemy/ Ye, of a ll life the spring, I faustidx.html) . 80 Downloaded from Brill.com10/03/2021 11:07:12PM via free access Faust's self-realization from a Buddhist Perspective harmonize mind and emotions. The Faust's self-reflection actual problem in human life is the attempt to bring opposites together to deed deed deed form a unity. For example: How is it possible to work without worries? How can one take l~fe seriously and live 1 happily at the same time? Is it possible reflection reflecti on reflection to be strong and modest at the same time? Many people believe that there is a "conflict between loving oneself and The chain of cause and effect loving another, but the Christian impera­ leads to re-incarnation tive says, as well: "Thou shalt love thy neighbour as thyself." This occurs about eight times in the ew Testament.
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