生命的体验 自我的超越
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摘要
多丽丝·莱辛，一位出生于波斯（今伊朗），成长于南罗德西亚（今津巴布韦），定居于伦敦的英国女作家，不但在生活中，而且在文学创作中不断跨越边界。莱辛的作品涉猎种族歧视，两性关系，人类生存危机等众多社会话题。她始终关注人类自我意识的发展，竭力帮助人们在分裂，绝望和暴力的现实痛苦中获得解脱，寻求内部心理与外部世界的平衡，达到心、言、行的和谐统一。
帮助莱辛获得心理平衡的正是苏菲思想。苏菲思想主张通过沉思冥想，发展自我意识，开启灵知之门。它引导人们忍耐现实生活的苦难，摒弃在世的浮利和私欲，净化灵魂，达到无我的精神状态，与真主交融。莱辛对苏菲思想的推崇并非陷入“神秘主义泥潭”，也非传播伊斯兰教或是表达对上帝意志的主动皈依，她积极的入世态度和社会责任感使她的苏菲思想有别于传统苏菲思想。莱辛所崇尚的是西方苏菲思想。它虽然注重非理性思维，但并未脱离现实社会，它是建立在现实基础上的生命体验。莱辛吸收苏菲思想中的自我意识发展观，摆脱西方理性主义固定思维模式的束缚，在作品中表现出乐观精神。苏菲哲学并非解读莱辛小说的唯一途径，但作为莱辛本人所追求的思想，为我们剖析莱辛小说提供了新的立足点。
论文选取了莱辛的四部代表作《金色笔记》﹑《天黑前的夏天》﹑《幸存者回忆录》和《三﹑四﹑五区的联姻》，从苏菲思想角度出发，揭示莱辛小说创作中的苏菲神秘主义哲理意蕴，证实苏菲思想是促成莱辛小说人物塑造，叙事革新和主题表达成功的关键因素。小说中苏菲式的人物在特定的生命体验中，以追寻者和流亡者的姿态，历经生活的磨难和精神的苦痛后识得人生真谛，寻找到精神家园。她们从疯狂到清醒，从迷失自我到找回自我，从心理失衡到平衡，从自我禁锢到自我超越，莱辛为我们描绘了一条实现个体自由发展的苏菲之路。
在苏菲思想的影响下，各部小说层层推进，拓展人物内心叙事空间。《金色笔记》虽写于莱辛正式接触苏菲思想之前，但体现出莱辛的苏菲倾向。她寻求个体自我拯救的精神与苏菲思想提倡的“自我发现、自我提升”产生了共鸣。她以五本色彩各异的日记多层次地刻画人物精神分裂，展现混乱的客观现实，揭示人物内心分裂本质，为彷徨、迷失的现代人寻找济世良方，她的乐观精神与苏菲信仰相吻合。《天黑前的夏天》标志着莱辛的神秘主义转向，梦境与旅程并行，心理与身体并重，自由与回归的选择凸显了人物进退维谷的生存困境与心理挣扎。内心空间小说《幸存者回忆录》大量引用苏菲元素，以超验体验挖掘人物生存状态和内在认知方式的转变。较之《天黑前的夏天》中大篇幅以梦境展现的心理世界，《幸存者回忆录》把墙内世界比作人物的内心世界，更为形象细致地描述了自我意识的发展过程。外空间科幻小说《三﹑四﹑五区的联姻》中区间化的内心世界象征着苏菲的阶梯，人物在区间的攀登直接表达了自我超越的主题。对这四部小说的历时性分析表明苏菲思想对莱辛创作的影响逐步深入，也说明莱辛从现实主义小说转向科幻小说并非刻意标新立异，而是为了进一步表现人物意识发展。苏菲思想不仅帮助莱辛扩展人物内心空间，更为处于心灵危机中的人物开辟自我拯救之路。
包括序言和结论在内论文共有六章。
序言部分首先介绍了莱辛的创作轨迹和学术界对莱辛研究的现状，接着讨论了论文的理论依据，即西方苏菲思想，以及苏菲视角解读莱辛小说的可行性，最后介绍了论文的意义和主体结构。
第一章讨论后现代主义小说《金色笔记》中自我意识的分裂—整合—突破模式。莱辛以现实主义小说《自由女性》与日记本穿插交错的形式展示了现代知识女性安娜的精神世界与精神追求。“自由女性”安娜并不自由：写作中的心理障碍，政治理想的幻灭，感情生活的受挫给她带来了虚无感。身处社会的禁锢之中，她的女性作家身份，左翼分子身份，单亲母亲身份和情人身份使她备受社会排斥，激化了她的异化感。个体精神追求与混乱现实的矛盾导致她的内在分裂。在苏菲破中立思想的启发下，安娜放弃旧有观念和信仰，转向内心更深层探求生活中的积极因素和破碎中的创造性因素，最终获得了精神上的整合感，恢复了创作力，并取得自我意识的突破：生命的本质并不是英雄壮举，每个人只是推动人类进步的“推石者”之一，个体以其不屈的生命意志证实了生命存在的意义。
第二章研究现实主义题材小说《天黑前的夏天》。现代家庭主妇凯特努力做好妻子与母亲的角色，却迷失了自我。她所面临的衰老危机，婚姻危机和“空巢”危机已超出了生理和家庭的界限，延伸到社会，政治和文化范畴。夏日之旅象征着她直面危机，唤醒真我，追求自我完整的苏菲之旅。自我意识的显现使她认识到自身的局限和外部的压力。她努力缓解身体与心理，间离与融入，真我与社会角色的冲突，以对自我、社会和生活更深刻的认识，勇敢得选择回归家庭，表达了苏菲信条“流放后的回归”。回归不仅指身体上的回归，更意指精神上真我的回归。凯特的内心世界在梦境、回忆和内省中得以展现。其中，梦境描写有如苏菲教谕故事，在释放凯特内心感受的同时，引导她循级而进，进入灵性的真境。
第三章探讨内心空间小说《幸存者回忆录》，阐述个体如何通过意识平衡在濒临灭亡的世界中获得自我拯救。艾米丽希冀改变外部现实寻求拯救注定失败，其单向度的思维方式只能使她生活在幻想中。无名的叙述者通过苏菲冥想，找到公寓墙壁内的另一个世界，她以苏菲导师的责任与爱，引导艾米丽获得新知，在墙内世界获得重生。墙外世界和墙内世界象征着理性现实和非理性现实。墙内无序的“无人的房间”和压抑的“有人的房间”分别对应了叙述者对外部混乱现实的认识和艾米丽痛苦童年的再现。叙述者在墙内世界寻找到人类精神分裂的根源，在内外世界寻求平衡，保持心静平和，最终达到澄明之境，墙内世界也呈现出富饶瑰丽的花园美景。莱辛笔下的墙内世界更显真实，它展现了从混乱到有序，从压抑到自由的自我拯救之路，也体现了苏菲处世之方，“从容入世，清淡出尘”：个体摆脱传统世俗的禁锢，在现实的基础上寻找超脱的途径，达到精神升华和自我超越。
第四章分析外空间科幻小说《三﹑四﹑五区的联姻》。小说展现了一幅理想的意识融合进化的美境。来自供养者的谕令命令三区美丽优雅的女王爱丽·伊斯与四区野蛮的国王本恩·艾塔联姻，促使和平、自足的三区与好战、贫穷的四区从对立走向融合，爱丽·伊斯与本恩·艾塔也从最初的憎恨到走进对方心灵，走向自我完善。联姻不仅改变了两个人，更重要的是它鼓励人们摆脱禁锢的思想，消除人际之间的隔膜，达成相互理解、尊重以及多元文化的沟通。爱丽·伊斯下嫁到四区以及最终上升到更发达的二区对应了意识的沉溺与升华。二区充塞于天地的无形之魂象征着自我与万物合一的本真状态。爱丽·伊斯追求理想，超越自我，达到苏菲思想的最高境界：与世界和谐统一的宇宙意识。
通过对这四部作品的论述得出结论：苏菲思想崇尚生命体验，追求自我超越，为莱辛的小说创作带来了积极的影响。面对精神痛苦，莱辛笔下苏菲式的人物以心灵感知探求真理，以凤凰再生演绎超越。在叙事中，莱辛采用多层次的叙事结构，突破时空限制，表现出对非理性意识的独特理解，唤起人们以直觉重新感知这个非理性的现实世界，重新认识自我。苏菲思想本身虽也有缺陷，但莱辛以辩证思维吸取其有益成分，莱辛的苏菲思想是从伊斯兰教神秘主义中感悟出来的生命哲学，她强调个体在心灵体验中，以对自我精神拯救的坚定信念发展自我，超越自我，追求生命本体意义。莱辛的苏菲思想对整个文学领域有着极大的贡献，她的艺术魅力吸引着无数读者，她的作家责任感引领人们追寻生命的本质。
Doris Lessing, a Persian-born, Rhodesian-raised and London-residing novelist,persistently crosses borders of all kinds in her work and life. Breaking away fromconventional fetters, she has never stayed fixed within any genre or locale. Her worksrange from racial discrimination, male-female relationships to survival crisis. Theexploration of consciousness is a pivotal part in her literary career. She helps peoplerelieve all pains like despair, violence and madness which fragment life beyond repair.By combating the negative aspects of life at all levels, she strikes a delicate anddynamic balance between inner world and outer world, the interpenetrating andintegrating of which aims at perfection of acts, perfection of understanding andperfection of self.
It is the Sufi thoughts that help her attain that balance. Sufism emphasizesconsciousness development through meditation. It encourages people to endure lifehardships, abandon vanity and purify soul to achieve selflessness and become close toGod. Lessing’s admiration for Sufism does not mean her being lost in the marsh ofmysticism, nor does it mean her affiliation to Islam. What she admires is WesternSufism since her positive involvement in the world and social responsibility make herSufi thoughts different from classical Muslin Sufism. Not indulged in irrationalism,she strives to find an illuminating spiritual path based on reality. Western Sufism isnot a doctrine but a practical method of detaching from linear mode of thought to amore intuitive perception. Provided with new ways of looking at life and havingachieved peace of mind in chaotic reality, Lessing demonstrates optimism in herfiction. Western Sufism has shaped her thinking. Though it is not the only way tounderstand her fiction, it helps us appreciate her works of art.
This dissertation, with a close look into four of Lessing’s novels—The GoldenNotebook, The Summer before the Dark, The Memoirs of a Survivor and TheMarriages between Zones Three, Four and Five—reveals Lessing’s Sufi wisdom andconfirms that Sufism is the critical factor to her success in the art of characterization, innovation in narrative and representation of theme. Her Sufi-like characters, inparticular life experience, suffer and seek alone and ultimately reach the essence oflife and find their spiritual home. They experience from madness to sanity, fromlosing self to finding self, from inner disequilibrium to equilibrium, from selfconfinement to self transcendence. Lessing depicts for us a Sufi path to fulfill freedomand development.
Lessing elaborates on her characters’ inner realm, which is expanded andexternalized under the influence of Sufism. The Golden Notebook, despite beingwritten before she encounters Sufi thoughts, manifests her resonance with Sufism.Her belief in self-salvation is in conformity with Sufi tenet of “self-discovery andself-development”. Her sketch of the character’s schizophrenia in the form ofnotebooks is different from her contemporary writers in that she aims not at mentalbreakdown itself, but at finding a way to save people from division. Her optimism isconsistent with Sufi faith in spiritual growth and mystical transformation. TheSummer before the Dark marks Lessing’s mystical turn. The dream parallels thejourney. Mind and body are equally emphasized. The choice of freedom and returnhighlights character’s dilemma and struggle. The inner-space fiction The Memoirs of aSurvivor, as her representative work of Sufi thoughts, adopts many Sufi elements, bywhich Lessing probes the character’s changes of cognitive style and living conditionsin Sufi transcendental experience. Compared with the expansion of inner realm in theform of dreams in The Summer before the Dark, The Memoirs of a Survivor morevividly describes the inner growth by likening the inner world to the world behind thewall. In outer-space fiction The Marriages between Zones Three, Four and Five, thezoned-off inner world symbolizes various levels of consciousness on Sufi ladder toenlightenment. The character’s ascending to higher zone explicitly expresses thetheme of self transcendence. The diachronic analysis of these four novels presents thegradual influence of Sufism on Lessing’s fiction. It also demonstrates that her shiftfrom realistic writing to fantasy writing is not for straining after novelty, but forfurther expressing characters’ inner development. Sufism helps Lessing broaden hercharacters’ inner realm. More importantly, it provides a salvation road for people in psychic crisis.
This dissertation falls into six parts including introduction and conclusion.
Introduction makes an overview of Lessing’s experience, her novels and relatedcriticisms. It then examines Sufism and the feasibility of exploring Sufism inLessing’s fiction. At last, it introduces the significance and organization of thedissertation.
Chapter One concerns itself with the breakdown-unity-breakthrough model ofself-consciousness in Lessing’s postmodernist work—The Golden Notebook. Lessingcarefully probes the intertwined layers of consciousness of a modern intellectualwoman Anna by intersecting the realistic novel Free Women with Anna’s fivenotebooks.“Free woman” Anna is not free. Her writer’s block, disillusionment ofpolitical faith and frustration in love drop her into emptiness and nihilism. As a femalewriter, a Leftist, a divorced woman and a single mother, she feels repelled by theenclosed society, which intensifies her alienation. The gap between ideal and realityresults in her breakdown and madness. Influenced by Sufi maxim “creativity out ofdestruction”, Anna gives up her old thinking patterns and turns to positive elements inlife. She gets the final psychic integration that restores her creative power and makesself-consciousness breakthrough—self-worth is not measured by heroic feat, everyoneis a “boulder-pusher” who contributes to the progress of whole human beings. Themeaning of life lies in indomitable will to live.
Chapter Two is a study of Lessing’s realistic novel The Summer before the Dark.Kate, a middle-aged housewife, completely loses herself in playing the roles ofsupportive wife and nurturing mother. Her midlife crises caused by her aging, herhusband’s disloyalty and her grown-up children leaving home have gone beyond thebiological category and familial circle, extending to social, political and culturaldomains. Her summer journey launches her process of self-awakening and promotesher to take a meaningful reconciliation with her world psychologically, physically andbiologically. It is a Sufi path for self-knowledge and illumination. With growth of herinner self, she gradually recognizes the degree to which she is restricted by biologicaland societal forces. She tries to break free of the life-roles and values she has earlier chosen and keep equilibrium in the conflicts between mind and body, alienation andinvolvement, authentic self and societal roles. Her final returning home is inagreement with Sufi maxim “return from exile”. The outward returning home meansinner return of authentic self. Lessing presents Kate’s consciousness in dream format,memory and introspection. The fable-like seal dream is used as a Sufi teaching storyto bespeak Kate’s innermost feeling and prepare her for soul purification.
Chapter Three illustrates how to survive through balanced consciousness inLessing’s inner-space novel The Memoirs of a Survivor. In imminent humanannihilation, Emily operating on one-dimensional mode of survival is destined tofailure. The Narrator, through Sufi meditation, successfully finds in her flat anotherworld behind the wall. With a Sufi teacher’s responsibility and love, she leads Emilyto self-knowledge and rebirth in the world behind the wall. The outer world and theworld behind the wall respectively correspond to rational and non-rational levels ofconsciousness. The chaos in “impersonal” room and the oppression in “personal”room separately incarnate confusion in reality and Emily’s distressing childhood. TheNarrator traces human spiritual division to its source, seeks balance between outer andinner realms and finally keeps peace of mind. The inner realm takes on a rich andharmonious garden as she achieves enlightenment of life. The world behind the wallappears truer, displaying a Sufi salvation road from chaos to order, from depression tofreedom. It also reveals Sufi way of life “be in the world and not of it”: individualshould abandon shackles of old conventions, develop potential on the basis of realityto achieve spiritual elevation and sublimation.
Chapter Four explores Lessing’s space fiction—The Marriages between ZonesThree, Four and Five. It depicts an ideal prospect of consciousness fusion andevolution. The order from the mysterious Provider commanding that the gentle Queenof Zone Three Al·Ith marry brutal warrior king of Zone Four Ben Ata promotes theconsciousness interpenetration between the peaceful, contented matriarchal ZoneThree and the warlike, poor patriarchal Zone Four. The couple experience from initialhatred to soul-reaching and self perfection. The aim of the marriage lies not only inindividual changes, but also in evolution of all people in all zones. It encourages people to eradicate confinement and estrangement, understand and respect each otherand promote cross-cultural communication. Al·Ith descends to Zone Four and at lastascends to Zone Two, the process of which corresponds to the motif of descent andascent. Zone Two filled with souls represents the Oneness with all beings. Al·Ith is inpursuit of ideal and self-transcendence and acquires cosmic consciousness with aharmonious unity of self and universe.
Based on the analysis in these four novels, the dissertation concludes: Sufithoughts have positive influence on Lessing’s fiction. Her Sufi-like characters facespiritual sufferings actively, quest for truth with intuition and achieve spiritual rebirth.Concurrently, Lessing breaks traditional linear, singular narrative with multi-layeredstructure and transcends temporal-spatial limitations, through which she expresses herunique understanding of irrational mentalities and encourages people to re-recognizeself and the irrational world. Though Sufism itself has some defects, Lessinginternalizes its positive elements with dialectic views. In the employment of Sufithoughts as a kind of life philosophy out of Islamic mysticism, Lessing pursuesmeaning of life and holds faith and optimism in self-salvation and self transcendence.Her application of Sufi thoughts is a great contribution to the literary field, her artisticcharm makes a lasting interest among readers and her responsibility as a writer leadspeople to find true essence of life.
帮助莱辛获得心理平衡的正是苏菲思想。苏菲思想主张通过沉思冥想，发展自我意识，开启灵知之门。它引导人们忍耐现实生活的苦难，摒弃在世的浮利和私欲，净化灵魂，达到无我的精神状态，与真主交融。莱辛对苏菲思想的推崇并非陷入“神秘主义泥潭”，也非传播伊斯兰教或是表达对上帝意志的主动皈依，她积极的入世态度和社会责任感使她的苏菲思想有别于传统苏菲思想。莱辛所崇尚的是西方苏菲思想。它虽然注重非理性思维，但并未脱离现实社会，它是建立在现实基础上的生命体验。莱辛吸收苏菲思想中的自我意识发展观，摆脱西方理性主义固定思维模式的束缚，在作品中表现出乐观精神。苏菲哲学并非解读莱辛小说的唯一途径，但作为莱辛本人所追求的思想，为我们剖析莱辛小说提供了新的立足点。
论文选取了莱辛的四部代表作《金色笔记》﹑《天黑前的夏天》﹑《幸存者回忆录》和《三﹑四﹑五区的联姻》，从苏菲思想角度出发，揭示莱辛小说创作中的苏菲神秘主义哲理意蕴，证实苏菲思想是促成莱辛小说人物塑造，叙事革新和主题表达成功的关键因素。小说中苏菲式的人物在特定的生命体验中，以追寻者和流亡者的姿态，历经生活的磨难和精神的苦痛后识得人生真谛，寻找到精神家园。她们从疯狂到清醒，从迷失自我到找回自我，从心理失衡到平衡，从自我禁锢到自我超越，莱辛为我们描绘了一条实现个体自由发展的苏菲之路。
在苏菲思想的影响下，各部小说层层推进，拓展人物内心叙事空间。《金色笔记》虽写于莱辛正式接触苏菲思想之前，但体现出莱辛的苏菲倾向。她寻求个体自我拯救的精神与苏菲思想提倡的“自我发现、自我提升”产生了共鸣。她以五本色彩各异的日记多层次地刻画人物精神分裂，展现混乱的客观现实，揭示人物内心分裂本质，为彷徨、迷失的现代人寻找济世良方，她的乐观精神与苏菲信仰相吻合。《天黑前的夏天》标志着莱辛的神秘主义转向，梦境与旅程并行，心理与身体并重，自由与回归的选择凸显了人物进退维谷的生存困境与心理挣扎。内心空间小说《幸存者回忆录》大量引用苏菲元素，以超验体验挖掘人物生存状态和内在认知方式的转变。较之《天黑前的夏天》中大篇幅以梦境展现的心理世界，《幸存者回忆录》把墙内世界比作人物的内心世界，更为形象细致地描述了自我意识的发展过程。外空间科幻小说《三﹑四﹑五区的联姻》中区间化的内心世界象征着苏菲的阶梯，人物在区间的攀登直接表达了自我超越的主题。对这四部小说的历时性分析表明苏菲思想对莱辛创作的影响逐步深入，也说明莱辛从现实主义小说转向科幻小说并非刻意标新立异，而是为了进一步表现人物意识发展。苏菲思想不仅帮助莱辛扩展人物内心空间，更为处于心灵危机中的人物开辟自我拯救之路。
包括序言和结论在内论文共有六章。
序言部分首先介绍了莱辛的创作轨迹和学术界对莱辛研究的现状，接着讨论了论文的理论依据，即西方苏菲思想，以及苏菲视角解读莱辛小说的可行性，最后介绍了论文的意义和主体结构。
第一章讨论后现代主义小说《金色笔记》中自我意识的分裂—整合—突破模式。莱辛以现实主义小说《自由女性》与日记本穿插交错的形式展示了现代知识女性安娜的精神世界与精神追求。“自由女性”安娜并不自由：写作中的心理障碍，政治理想的幻灭，感情生活的受挫给她带来了虚无感。身处社会的禁锢之中，她的女性作家身份，左翼分子身份，单亲母亲身份和情人身份使她备受社会排斥，激化了她的异化感。个体精神追求与混乱现实的矛盾导致她的内在分裂。在苏菲破中立思想的启发下，安娜放弃旧有观念和信仰，转向内心更深层探求生活中的积极因素和破碎中的创造性因素，最终获得了精神上的整合感，恢复了创作力，并取得自我意识的突破：生命的本质并不是英雄壮举，每个人只是推动人类进步的“推石者”之一，个体以其不屈的生命意志证实了生命存在的意义。
第二章研究现实主义题材小说《天黑前的夏天》。现代家庭主妇凯特努力做好妻子与母亲的角色，却迷失了自我。她所面临的衰老危机，婚姻危机和“空巢”危机已超出了生理和家庭的界限，延伸到社会，政治和文化范畴。夏日之旅象征着她直面危机，唤醒真我，追求自我完整的苏菲之旅。自我意识的显现使她认识到自身的局限和外部的压力。她努力缓解身体与心理，间离与融入，真我与社会角色的冲突，以对自我、社会和生活更深刻的认识，勇敢得选择回归家庭，表达了苏菲信条“流放后的回归”。回归不仅指身体上的回归，更意指精神上真我的回归。凯特的内心世界在梦境、回忆和内省中得以展现。其中，梦境描写有如苏菲教谕故事，在释放凯特内心感受的同时，引导她循级而进，进入灵性的真境。
第三章探讨内心空间小说《幸存者回忆录》，阐述个体如何通过意识平衡在濒临灭亡的世界中获得自我拯救。艾米丽希冀改变外部现实寻求拯救注定失败，其单向度的思维方式只能使她生活在幻想中。无名的叙述者通过苏菲冥想，找到公寓墙壁内的另一个世界，她以苏菲导师的责任与爱，引导艾米丽获得新知，在墙内世界获得重生。墙外世界和墙内世界象征着理性现实和非理性现实。墙内无序的“无人的房间”和压抑的“有人的房间”分别对应了叙述者对外部混乱现实的认识和艾米丽痛苦童年的再现。叙述者在墙内世界寻找到人类精神分裂的根源，在内外世界寻求平衡，保持心静平和，最终达到澄明之境，墙内世界也呈现出富饶瑰丽的花园美景。莱辛笔下的墙内世界更显真实，它展现了从混乱到有序，从压抑到自由的自我拯救之路，也体现了苏菲处世之方，“从容入世，清淡出尘”：个体摆脱传统世俗的禁锢，在现实的基础上寻找超脱的途径，达到精神升华和自我超越。
第四章分析外空间科幻小说《三﹑四﹑五区的联姻》。小说展现了一幅理想的意识融合进化的美境。来自供养者的谕令命令三区美丽优雅的女王爱丽·伊斯与四区野蛮的国王本恩·艾塔联姻，促使和平、自足的三区与好战、贫穷的四区从对立走向融合，爱丽·伊斯与本恩·艾塔也从最初的憎恨到走进对方心灵，走向自我完善。联姻不仅改变了两个人，更重要的是它鼓励人们摆脱禁锢的思想，消除人际之间的隔膜，达成相互理解、尊重以及多元文化的沟通。爱丽·伊斯下嫁到四区以及最终上升到更发达的二区对应了意识的沉溺与升华。二区充塞于天地的无形之魂象征着自我与万物合一的本真状态。爱丽·伊斯追求理想，超越自我，达到苏菲思想的最高境界：与世界和谐统一的宇宙意识。
通过对这四部作品的论述得出结论：苏菲思想崇尚生命体验，追求自我超越，为莱辛的小说创作带来了积极的影响。面对精神痛苦，莱辛笔下苏菲式的人物以心灵感知探求真理，以凤凰再生演绎超越。在叙事中，莱辛采用多层次的叙事结构，突破时空限制，表现出对非理性意识的独特理解，唤起人们以直觉重新感知这个非理性的现实世界，重新认识自我。苏菲思想本身虽也有缺陷，但莱辛以辩证思维吸取其有益成分，莱辛的苏菲思想是从伊斯兰教神秘主义中感悟出来的生命哲学，她强调个体在心灵体验中，以对自我精神拯救的坚定信念发展自我，超越自我，追求生命本体意义。莱辛的苏菲思想对整个文学领域有着极大的贡献，她的艺术魅力吸引着无数读者，她的作家责任感引领人们追寻生命的本质。
Doris Lessing, a Persian-born, Rhodesian-raised and London-residing novelist,persistently crosses borders of all kinds in her work and life. Breaking away fromconventional fetters, she has never stayed fixed within any genre or locale. Her worksrange from racial discrimination, male-female relationships to survival crisis. Theexploration of consciousness is a pivotal part in her literary career. She helps peoplerelieve all pains like despair, violence and madness which fragment life beyond repair.By combating the negative aspects of life at all levels, she strikes a delicate anddynamic balance between inner world and outer world, the interpenetrating andintegrating of which aims at perfection of acts, perfection of understanding andperfection of self.
It is the Sufi thoughts that help her attain that balance. Sufism emphasizesconsciousness development through meditation. It encourages people to endure lifehardships, abandon vanity and purify soul to achieve selflessness and become close toGod. Lessing’s admiration for Sufism does not mean her being lost in the marsh ofmysticism, nor does it mean her affiliation to Islam. What she admires is WesternSufism since her positive involvement in the world and social responsibility make herSufi thoughts different from classical Muslin Sufism. Not indulged in irrationalism,she strives to find an illuminating spiritual path based on reality. Western Sufism isnot a doctrine but a practical method of detaching from linear mode of thought to amore intuitive perception. Provided with new ways of looking at life and havingachieved peace of mind in chaotic reality, Lessing demonstrates optimism in herfiction. Western Sufism has shaped her thinking. Though it is not the only way tounderstand her fiction, it helps us appreciate her works of art.
This dissertation, with a close look into four of Lessing’s novels—The GoldenNotebook, The Summer before the Dark, The Memoirs of a Survivor and TheMarriages between Zones Three, Four and Five—reveals Lessing’s Sufi wisdom andconfirms that Sufism is the critical factor to her success in the art of characterization, innovation in narrative and representation of theme. Her Sufi-like characters, inparticular life experience, suffer and seek alone and ultimately reach the essence oflife and find their spiritual home. They experience from madness to sanity, fromlosing self to finding self, from inner disequilibrium to equilibrium, from selfconfinement to self transcendence. Lessing depicts for us a Sufi path to fulfill freedomand development.
Lessing elaborates on her characters’ inner realm, which is expanded andexternalized under the influence of Sufism. The Golden Notebook, despite beingwritten before she encounters Sufi thoughts, manifests her resonance with Sufism.Her belief in self-salvation is in conformity with Sufi tenet of “self-discovery andself-development”. Her sketch of the character’s schizophrenia in the form ofnotebooks is different from her contemporary writers in that she aims not at mentalbreakdown itself, but at finding a way to save people from division. Her optimism isconsistent with Sufi faith in spiritual growth and mystical transformation. TheSummer before the Dark marks Lessing’s mystical turn. The dream parallels thejourney. Mind and body are equally emphasized. The choice of freedom and returnhighlights character’s dilemma and struggle. The inner-space fiction The Memoirs of aSurvivor, as her representative work of Sufi thoughts, adopts many Sufi elements, bywhich Lessing probes the character’s changes of cognitive style and living conditionsin Sufi transcendental experience. Compared with the expansion of inner realm in theform of dreams in The Summer before the Dark, The Memoirs of a Survivor morevividly describes the inner growth by likening the inner world to the world behind thewall. In outer-space fiction The Marriages between Zones Three, Four and Five, thezoned-off inner world symbolizes various levels of consciousness on Sufi ladder toenlightenment. The character’s ascending to higher zone explicitly expresses thetheme of self transcendence. The diachronic analysis of these four novels presents thegradual influence of Sufism on Lessing’s fiction. It also demonstrates that her shiftfrom realistic writing to fantasy writing is not for straining after novelty, but forfurther expressing characters’ inner development. Sufism helps Lessing broaden hercharacters’ inner realm. More importantly, it provides a salvation road for people in psychic crisis.
This dissertation falls into six parts including introduction and conclusion.
Introduction makes an overview of Lessing’s experience, her novels and relatedcriticisms. It then examines Sufism and the feasibility of exploring Sufism inLessing’s fiction. At last, it introduces the significance and organization of thedissertation.
Chapter One concerns itself with the breakdown-unity-breakthrough model ofself-consciousness in Lessing’s postmodernist work—The Golden Notebook. Lessingcarefully probes the intertwined layers of consciousness of a modern intellectualwoman Anna by intersecting the realistic novel Free Women with Anna’s fivenotebooks.“Free woman” Anna is not free. Her writer’s block, disillusionment ofpolitical faith and frustration in love drop her into emptiness and nihilism. As a femalewriter, a Leftist, a divorced woman and a single mother, she feels repelled by theenclosed society, which intensifies her alienation. The gap between ideal and realityresults in her breakdown and madness. Influenced by Sufi maxim “creativity out ofdestruction”, Anna gives up her old thinking patterns and turns to positive elements inlife. She gets the final psychic integration that restores her creative power and makesself-consciousness breakthrough—self-worth is not measured by heroic feat, everyoneis a “boulder-pusher” who contributes to the progress of whole human beings. Themeaning of life lies in indomitable will to live.
Chapter Two is a study of Lessing’s realistic novel The Summer before the Dark.Kate, a middle-aged housewife, completely loses herself in playing the roles ofsupportive wife and nurturing mother. Her midlife crises caused by her aging, herhusband’s disloyalty and her grown-up children leaving home have gone beyond thebiological category and familial circle, extending to social, political and culturaldomains. Her summer journey launches her process of self-awakening and promotesher to take a meaningful reconciliation with her world psychologically, physically andbiologically. It is a Sufi path for self-knowledge and illumination. With growth of herinner self, she gradually recognizes the degree to which she is restricted by biologicaland societal forces. She tries to break free of the life-roles and values she has earlier chosen and keep equilibrium in the conflicts between mind and body, alienation andinvolvement, authentic self and societal roles. Her final returning home is inagreement with Sufi maxim “return from exile”. The outward returning home meansinner return of authentic self. Lessing presents Kate’s consciousness in dream format,memory and introspection. The fable-like seal dream is used as a Sufi teaching storyto bespeak Kate’s innermost feeling and prepare her for soul purification.
Chapter Three illustrates how to survive through balanced consciousness inLessing’s inner-space novel The Memoirs of a Survivor. In imminent humanannihilation, Emily operating on one-dimensional mode of survival is destined tofailure. The Narrator, through Sufi meditation, successfully finds in her flat anotherworld behind the wall. With a Sufi teacher’s responsibility and love, she leads Emilyto self-knowledge and rebirth in the world behind the wall. The outer world and theworld behind the wall respectively correspond to rational and non-rational levels ofconsciousness. The chaos in “impersonal” room and the oppression in “personal”room separately incarnate confusion in reality and Emily’s distressing childhood. TheNarrator traces human spiritual division to its source, seeks balance between outer andinner realms and finally keeps peace of mind. The inner realm takes on a rich andharmonious garden as she achieves enlightenment of life. The world behind the wallappears truer, displaying a Sufi salvation road from chaos to order, from depression tofreedom. It also reveals Sufi way of life “be in the world and not of it”: individualshould abandon shackles of old conventions, develop potential on the basis of realityto achieve spiritual elevation and sublimation.
Chapter Four explores Lessing’s space fiction—The Marriages between ZonesThree, Four and Five. It depicts an ideal prospect of consciousness fusion andevolution. The order from the mysterious Provider commanding that the gentle Queenof Zone Three Al·Ith marry brutal warrior king of Zone Four Ben Ata promotes theconsciousness interpenetration between the peaceful, contented matriarchal ZoneThree and the warlike, poor patriarchal Zone Four. The couple experience from initialhatred to soul-reaching and self perfection. The aim of the marriage lies not only inindividual changes, but also in evolution of all people in all zones. It encourages people to eradicate confinement and estrangement, understand and respect each otherand promote cross-cultural communication. Al·Ith descends to Zone Four and at lastascends to Zone Two, the process of which corresponds to the motif of descent andascent. Zone Two filled with souls represents the Oneness with all beings. Al·Ith is inpursuit of ideal and self-transcendence and acquires cosmic consciousness with aharmonious unity of self and universe.
Based on the analysis in these four novels, the dissertation concludes: Sufithoughts have positive influence on Lessing’s fiction. Her Sufi-like characters facespiritual sufferings actively, quest for truth with intuition and achieve spiritual rebirth.Concurrently, Lessing breaks traditional linear, singular narrative with multi-layeredstructure and transcends temporal-spatial limitations, through which she expresses herunique understanding of irrational mentalities and encourages people to re-recognizeself and the irrational world. Though Sufism itself has some defects, Lessinginternalizes its positive elements with dialectic views. In the employment of Sufithoughts as a kind of life philosophy out of Islamic mysticism, Lessing pursuesmeaning of life and holds faith and optimism in self-salvation and self transcendence.Her application of Sufi thoughts is a great contribution to the literary field, her artisticcharm makes a lasting interest among readers and her responsibility as a writer leadspeople to find true essence of life.
引文
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Kumar, Sarla. Sufism in Doris Lessing. Paniah University Research Bulletin: Arts14.2
(Oct.1983):167-179.
Labovitz, Esther Kleinbord. The Myth of the Heroine: The Female Bildungsroman inthe Twentieth Century: Dorothy Richardson, Simone de Beauvoir, Doris Lessing,Christa Wolf. New York: Peter Lang,1986.
Laing, R.D. The Divided Self. Baltimore: Penguin Books, Inc.,1971.
Leigh, David J. Apocalyptic Patterns in Twentieth-Century Fiction. Notre Dame:University of Notre Dame Press,2008.
Lewin, Fereshteh A. Development Towards Wisdom and Maturity: Sufi Conception ofSelf. Journal of Ageing and Identity5.3,2000:137-149.
Lewis, M. Susan. Conscious Evolution in The Four-Gated City. Anonymous: AJournal for the Woman Writer1(Spring1974):56-71.
Lings, Martin. What is Sufism? London: George Allen＆Unwin,1975.
Mahto,R.P.“The Golden Notebook: A Study in Humanism”, Doris Lessing’s TheGolden Notebook: A critical Study. Ed. Tapan K. Ghosh. New Delhi: PrestigeBooks,2006:199-213.
Marcuse, Herbert. One-Dimensional Man: Studies in Ideology of Advanced IndustrialSociety. London: Routledge,1991.
Marchino,Louis. Lessing and Science Fiction. Doris Lessing Newsletter5.1(Summer1981):3-10.
Michael, Magali Cornier.“Woolf’s Between the Acts and Lessing’s The GoldenNotebook: From Modern to Postmodern Subjectivity”, Woolf and Lessing:Breaking the Mold. Ed. Ruth,Saxton＆Jean,Tobin. New York: St. Martin’s Press,1994:39-56.
Mitra, Reena.“Doris Lessing’s The Golden Notebook: A Wordless Statement”,Doris Lessing’s The Golden Notebook: A critical Study. Ed. Tapan K. Ghosh. NewDelhi: Prestige Books,2006:176-186.
Mosier,M. Patricia. A Sufi Model for the Teacher/Disciple Relationship in The SirianExperiments. Extrapolation: A Journal of Science Fiction and Fantasy32.3(Fall1991):209-221.
Myles, Anita. Doris Lessing: A Novelist with Organic Sensibility. New Delhi:Associated Publishing House,1991.
Nasr, Seyyed H. Sufi Essays. Albany: State University of New York Press,1991.
Ornstein, Robert. The Psychology of Consciousness. New York: Harcourt BraceJovanovich Inc.,1977.
Pickering, Jean. Marxism and Madness: The Two Faces of Doris Lessing’s Myth.Modern Fiction Studies26.1(Spring1980):17-30.
-----------Understanding Doris Lessing. Columbia: University of South CarolinaPublishing House,1990.
Raschke, Debrah.“Cabalistic Gardens: Lessing’s Memoirs of a Survivor”, SpiritualExploration in the Works of Doris Lessing. Ed. Phyllis Sternberg Perrakis,Westport: Greenwood Press,1999:43-54.
Raskin, Jonah.“Doris Lessing at Stony Brook: An Interview by Jonah Raskin”, DorisLessing: A Small Personal Voice. Ed. Paul Schlueter, New York: Vintage Books,1975:61-77.
Richey, Clarence W. Professor Watkins’“Sleep of Necessity”. Notes on ContemporaryLiterature (Mar.1972):9-11.
Rowe, Margaret Moan. Doris Lessing. Basingstoke, Hampshire, UK: Macmillan Press,1994.
Rowe, Marsha.“If you mate a swan and a gander, who will ride?” Notebooks,Memoirs, Archives: reading and rereading Doris Lessing. Ed. Jenny Taylor.Boston: Routledge＆Kegan Paul.1982:191-205.
Rubenstein, Roberta. The Novelistic Vision of Doris Lessing: Breaking the Forms ofConsciousness. Urbana: University of Illinois Press,1979.
Schlueter, Paul. Ed. Doris Lessing: A Small Personal Voice, New York: VintageBooks,1975.
--------“Self-Analytic Women: The Golden Notebook”, Doris Lessing: ModernCritical Views. Ed. Harold Bloom. New York: Chelsea House Publisher,1986.45-76.
Schneider, Karen. A Different War Story: Doris Lessing’s Great Escape. Journal ofModern Literature19.2(Autumn,1995):259-272.
Scott, Ann.“The More Recent Writings: Sufism, Mysticism and Politics”,Notebooks/Memoirs/archives: Reading and Rereading Doris Lessing. Ed. JennyTaylor. London: Routledge,1982:164-190.
Seligman, Dee. The Sufi Quest. World Literature Written in English (Nov.1973):190-206.
Shah, Idries. The Sufis. London: Octagon Press,1977.
-------The Way of the Sufi. New York: Penguin Books,1977.
--------A Perfumed Scorpion: The Way to the Way. London: Octagon,1978.
Showalter, Elaine. A Literature of Their Own: British Women Novelists from Bronte toLessing. Princeton University Press,1977./Beijing: Foreign Language Teachingand Research Press,2004.
Sprague, Claire＆Virginia Tiger. Critical Essays on Doris Lessing. Boston: Hall,1986.
Sprague, Claire.“Multipersonal and Dialogic Modes in Mrs.Dalloway and TheGolden Notebook”, Woolf and Lessing: Breaking the Mold. Ed. Ruth,Saxton＆Jean,Tobin. New York: St. Martin’s Press,1994:3-14.
Stitzel, Judith. Reading Doris Lessing. College English.1.1979:498-505.
Sukenick, Lynn. Feeling and Reason in Doris Lessing’s Fiction. ContemporaryLiterature.14.4. Special Number on Doris Lessing,(Autumn1973):513-535.
Taylor, Jenny.“Introduction: situating reading”, Notebooks, Memoirs, Archives:reading and rereading Doris Lessing. Ed. Jenny Taylor. London: Routledge,1982:1-41.
--------“Memoirs was Made of This: An Interview with David Gladwell, Director ofThe Memoirs of a Survivor”, Notebooks, Memoirs, Archives: reading andrereading Doris Lessing. Ed. Jenny Taylor. London: Routledge,1982:227-240.
Thorpe, Michael. Doris Lessing’s Africa. London: Evans Brothers,1978.
Torrents, Nissa.“Testimony to Mysticism”, Doris Lessing: Conversations. Ed.Ingersoll, Earl G. Princeton: Ontario Review Press,1994:64-69.
Vlastos, Marion. Doris Lessing and R.D.Laing: Psychopolitics and Prophecy. PMLA91.2(Mar.1976):245-258.
Westerlund, David. Sufism in Europe and North America. London: Routledge Curzon,2004.
（法）阿尔贝·加缪著，刘琼歌译，《西西弗的神话》，北京：光明日报出版社，2009年。
陈璟霞，《多丽丝·莱辛的殖民模糊性》，北京：中国人民大学出版社，2007年。
郭建，“多丽丝·莱辛小说中的意识进化主题”，《英美文学研究论丛》，2008年第八辑，第257-269页。
胡勤，“多重的苏菲主义：对‘多丽丝·莱辛与伊德里斯·沙赫的苏菲主义哲学’与苏忱商榷”，《贵州大学学报》，2008年第5期，第67-73页。
蒋花，《压抑的自我，异化的人生—多丽丝·莱辛非洲小说研究》，上海外国语大学博士论文，2007年。
李福祥，“多丽丝·莱辛笔下的政治与妇女主题”，《外国文学评论》，1993年第4期，第40-46页。
刘一虹，《当代阿拉伯哲学思潮》，北京：当代中国出版社，2001年。
卢婧，《〈金色笔记〉的艺术形式与作者莱辛的人生体验》，南京大学博士论文，2008年。
瞿世镜，《当代英国小说史》，上海：上海译文出版社，2008年。
司空草，“莱辛小说中的苏菲主义”，《外国文学评论》，2000年第1期，第153-154页。
孙宗白，“真诚的女作家—多丽丝·莱辛”，《外国文学研究》，1981年第3期，第70页。
苏忱，“多丽丝·莱辛与当代伊德里斯·沙赫的苏菲主义哲学”，《四川外语学院学报》，2007年第4期，第24-27页。
王家湘，“多丽丝·莱辛”，《外国文学》，1987年第5期，第80-83页。
王丽丽，《多丽丝·莱辛的艺术和哲学思想研究》，北京：社会科学文献出版社，2007年。
The Summer before the Dark, New York: Vintage,2009.
The Memoirs of a Survivor, New York: HarperCollins,2007.
The Marriages Between Zones Three, Four and Five, London: Flamingo,1994.
The Four-Gated City, London: Granada Publishing,1973.
Briefing for a Descent into Hell, New York: Vintage,1971.
Under My Skin, London: Harper Collins Publishers,1994.
Walking in the Shade, London: Flamingo,1998.
An Ancient Way to New Freedom. Vogue,158(Dec.15,1971). rpt., The Diffusion ofSufi Ideas in the West. Leonard Lewin (ed.), Boulder, Colorado: Keysign Press,1972:44-54.
In the World, Not of It. Encounter39(Aug.1972). rpt., A Small Personal Voice. PaulSchlueter (ed.), New York: Alfred A. Knopf,1974:129-137.
A Revolution. New York Times. New York (Aug.22,1975):31.
Introduction. Learning How to Learn: Psychology and Spirituality in The Sufi Way.By Idries Shah. London: The Octagon Press,1978.
Preface. Seekers after Truth. By Idries Shah.1984. rpt., The Doris Lessing Reader.Doris Lessing (ed.), New York: Knopf,1988:628-635.
Alexander, Marguerite. Flights from Realism: Themes and Strategies in PostmodernistBritish and American Fiction. London: Edward Arnold,1990.
Arlett, Robert. The Dialectical Epic: Brecht and Lessing. Twentieth CenturyLiterature33.1(Spring1987):67-79.
Badode, Rambhau M.“From Chaos to Order: A Study of The Golden Notebook”,Doris Lessing’s The Golden Notebook: A critical Study. Ed. Tapan K. Ghosh. NewDelhi: Prestige Books.2006:166-175.
Bakhtiar,Laleh. Sufi Expressions of the Mystic Quest. London: Thames＆Hudson,1976.
Bal Mieke. Narratology: Introduction to the Theory of Narrative. Toronto: Universityof Toronto Press,2009.
Bazin, Nancy T. Androgyny or Catastrophe: the Vision of Doris Lessing’s LaterNovels. Modern Fiction Studies5.3(Autumn1980):11-15.
-----------Madness, Mysticism, and Fantasy: Shifting Perspectives in the Novels ofDoris Lessing, Bessie head, and Nadine Gordimer, Extrapolation33.1,1992:73-87.
Bentley Nick.“Doris Lessing’s The Golden Notebook: An Experiment in CriticalFiction”, Border Crossings. Ed. Alice, Ridout＆Watkins, Susan. New York:Continuum,2009:44-60.
Bigsby, Christopher.“The Need to Tell Stories”, Doris Lessing: Conversations. Ed.Ingersoll, Earl G.. Princeton: Ontario Review Press,1994:70-85.
Bloom, Harold. Ed. Doris Lessing: Modern Critical Views. New York: Chelsea HousePublisher,1986.
Brooks, Richard. Nobel Prize Proves ‘disaster’ for Doris Lessing. The Sunday Times.Sun.11May2008.
Bucke, Richard M.Cosmic Consciousness. Portland: Cosimo Inc,2007.
Burckhardt, Titus. Introduction to Sufi Doctrine. Kazi Publications,1976.
Cassirer, Ernst. The Philosophy of Symbolic Forms, Trans. Ralph Manheim. NewHaven: Yale University Press,1955.
Cederstrom, Lorelei. Fine-Tuning the Feminine Psyche: Jungian Patterns in theNovels of Doris Lessing. New York: Peter Yang,1990.
Chown, Linda E.“Virginia Woolf and Doris Lessing: Intransitive Turn of Mind”,Woolf and Lessing: Breaking the Mold. Ed. Ruth,Saxton＆Jean,Tobin. NewYork: St. Martin’s Press,1994:123-146.
Chittick, William C. Sufism: A Short Introduction. Oxford, England: One WorldPublications,2000.
Crindle, Jean Mc.“Reading The Golden Notebook in1962”, Notebooks、Memoirs、Archives: reading and rereading Doris Lessing. Ed. Jenny Taylor. Boston:Routledge＆Kegan Paul,1982:43-56.
Dooley, Gillian.“Doris Lessing versus Her Readers: The Case of The GoldenNotebook”, Doris Lessing’s The Golden Notebook: A critical Study. Ed. Tapan K.Ghosh. New Delhi: Prestige Books,2006:214-223.
Downward Lisa. Female Developments in the Modern Novel: Neera, George Eliot,Susanna Tamaro, Sibilla Aleramo, Doris Lessing and Gertrude Stein. Diss. CityUniversity of New York,2003. Ann Arbor: UMI,2003.
Drabble, Margaret. Doris Lessing: Cassandra in a World Under Siege. Ramparts, X,Feb,1972:50-68.
Fahim, Shadia. S. Doris Lessing: Sufi Equilibrium and the From of the Novel. NewYork: St. Martin’s Press,1994.
Fand, Roxanne Joyce. The Dialogic Self in Novels by Virginia Woolf, Doris Lessingand Margaret Atwood. Diss. The University of Hawaii,1995. Ann Arbor: UMI,1995.
Fishburn, Katherine. The Unexpected Universe of Doris Lessing: A Study in NarrativeTechnique. London: Greenwood Publisher,1985.
-------“The Manichean Allegories of Doris Lessing’s The Grass Is Singing”,Research in African Literatures25.4(Winter1994):1-15.
Foucault, Michel. Madness and Civilization: A History of Insanity in the Age ofReason. Trans. Richard Howard. New York: Vintage,1988.
Fuoroli, Caryn. Doris Lessing’s “Game”: Referential Language and Fictional Form.Twentieth Century Literature27.2(Summer1981):146-165.
Galin, Müge. The Path of Love: Sufism in the Novels of Doris Lessing. Diss. The OhioState University,1992. Ann Arbor: UMI,1992.
--------Between East and West: Sufism in the Novels of Doris Lessing. New York:State University of New York Press,1997.
Gopalan, Rajalakshmi.“Doris Lessing’s Politico Aesthetic Vision in The GoldenNotebook”, Doris Lessing’s The Golden Notebook: A critical Study. Ed. Tapan K.Ghosh. New Delhi: Prestige Books,2006:187-198.
Grant, Velma Fudge. The Quest for Wholeness in Novels by Doris Lessing. Diss. TheState University of New Jersey,1975. Ann Arbor: UMI,1975.
Greene, Gayle. Doris Lessing: The Poetics of Change. Ann Arbor: University ofMichigan Press,1994.
Hardin, Nancy Shields. Doris Lessing and the Sufi Way. Contemporary Literature14.4,1973:565-581.
--------The Sufi Teaching Story and Doris Lessing. Twentieth Century Literature23.3(October1977):314-326.
Hazleton,Lesley. Doris Lessing on Feminism, Communism, and “Space Fiction”.New York Times Magazine,25July.1982:21-29.
Hendin, Josephine.“The Capacity to Look at a Situation Cooly”, Doris Lessing:Conversations. Ed. Ingersoll, Earl G.. Princeton: Ontario Review Press,1994:41-56.
Hodgson, Marshall G..S. The Venture of Islam: The Classical Age of Islam. Chicago:Chicago University Publisher,1974.
Hunter, Melanie＆Darby McIntosh.“‘A Question of Wholes’: Spiritual Intersecting,Universal Re-Visioning in the Work of Doris Lessing”, Spiritual Exploration inthe Works of Doris Lessing. Ed. Phyllis Sternberg Perrakis, Westport: GreenwoodPress,1999:109-119.
Ingersoll, Earl G. ed. Doris Lessing: Conversations. Princeton: Ontario Review Press,1994.
--------“Pursuing Difference in The Marriages Between Zones Three, Four, andFive”, Spiritual Exploration in the Works of Doris Lessing. Ed. Phyllis SternbergPerrakis, Westport: Greenwood Press,1999:17-29.
Joannou, Maroula. Contemporary Women’s Writing: From The Golden Notebook toThe Color Purple. Manchester: Manchester University of Publishing House,1988.
Johnson, Sally Hickerson. Form and Philosophy in the Novels of Doris Lessing. Diss.University of Connecticut,1976. Ann Arbor: UMI,1977.
Jung, Carl G. The Archetypes and the Collective Unconscious, The Collected Works ofC.G. Jung, Vol.9, Part I,Trans. R.F.C.Hull. London: Routledge＆Kegan PaulLtd,1968.
Karl, Frederick R. Doris Lessing in the Sixties: The New Anatomy of Melancholy.Contemporary Literature13.1(Winter1972):15-33.
Klein, Carole. Doris Lessing: A Biography. London: Gerald Duckworth＆Co.Ltd.,2000.
Knapp, Mona. Doris Lessing. New York: Frederick Ungar Publishing Co.,1984.
Kumar, Sarla. Sufism in Doris Lessing. Paniah University Research Bulletin: Arts14.2
(Oct.1983):167-179.
Labovitz, Esther Kleinbord. The Myth of the Heroine: The Female Bildungsroman inthe Twentieth Century: Dorothy Richardson, Simone de Beauvoir, Doris Lessing,Christa Wolf. New York: Peter Lang,1986.
Laing, R.D. The Divided Self. Baltimore: Penguin Books, Inc.,1971.
Leigh, David J. Apocalyptic Patterns in Twentieth-Century Fiction. Notre Dame:University of Notre Dame Press,2008.
Lewin, Fereshteh A. Development Towards Wisdom and Maturity: Sufi Conception ofSelf. Journal of Ageing and Identity5.3,2000:137-149.
Lewis, M. Susan. Conscious Evolution in The Four-Gated City. Anonymous: AJournal for the Woman Writer1(Spring1974):56-71.
Lings, Martin. What is Sufism? London: George Allen＆Unwin,1975.
Mahto,R.P.“The Golden Notebook: A Study in Humanism”, Doris Lessing’s TheGolden Notebook: A critical Study. Ed. Tapan K. Ghosh. New Delhi: PrestigeBooks,2006:199-213.
Marcuse, Herbert. One-Dimensional Man: Studies in Ideology of Advanced IndustrialSociety. London: Routledge,1991.
Marchino,Louis. Lessing and Science Fiction. Doris Lessing Newsletter5.1(Summer1981):3-10.
Michael, Magali Cornier.“Woolf’s Between the Acts and Lessing’s The GoldenNotebook: From Modern to Postmodern Subjectivity”, Woolf and Lessing:Breaking the Mold. Ed. Ruth,Saxton＆Jean,Tobin. New York: St. Martin’s Press,1994:39-56.
Mitra, Reena.“Doris Lessing’s The Golden Notebook: A Wordless Statement”,Doris Lessing’s The Golden Notebook: A critical Study. Ed. Tapan K. Ghosh. NewDelhi: Prestige Books,2006:176-186.
Mosier,M. Patricia. A Sufi Model for the Teacher/Disciple Relationship in The SirianExperiments. Extrapolation: A Journal of Science Fiction and Fantasy32.3(Fall1991):209-221.
Myles, Anita. Doris Lessing: A Novelist with Organic Sensibility. New Delhi:Associated Publishing House,1991.
Nasr, Seyyed H. Sufi Essays. Albany: State University of New York Press,1991.
Ornstein, Robert. The Psychology of Consciousness. New York: Harcourt BraceJovanovich Inc.,1977.
Pickering, Jean. Marxism and Madness: The Two Faces of Doris Lessing’s Myth.Modern Fiction Studies26.1(Spring1980):17-30.
-----------Understanding Doris Lessing. Columbia: University of South CarolinaPublishing House,1990.
Raschke, Debrah.“Cabalistic Gardens: Lessing’s Memoirs of a Survivor”, SpiritualExploration in the Works of Doris Lessing. Ed. Phyllis Sternberg Perrakis,Westport: Greenwood Press,1999:43-54.
Raskin, Jonah.“Doris Lessing at Stony Brook: An Interview by Jonah Raskin”, DorisLessing: A Small Personal Voice. Ed. Paul Schlueter, New York: Vintage Books,1975:61-77.
Richey, Clarence W. Professor Watkins’“Sleep of Necessity”. Notes on ContemporaryLiterature (Mar.1972):9-11.
Rowe, Margaret Moan. Doris Lessing. Basingstoke, Hampshire, UK: Macmillan Press,1994.
Rowe, Marsha.“If you mate a swan and a gander, who will ride?” Notebooks,Memoirs, Archives: reading and rereading Doris Lessing. Ed. Jenny Taylor.Boston: Routledge＆Kegan Paul.1982:191-205.
Rubenstein, Roberta. The Novelistic Vision of Doris Lessing: Breaking the Forms ofConsciousness. Urbana: University of Illinois Press,1979.
Schlueter, Paul. Ed. Doris Lessing: A Small Personal Voice, New York: VintageBooks,1975.
--------“Self-Analytic Women: The Golden Notebook”, Doris Lessing: ModernCritical Views. Ed. Harold Bloom. New York: Chelsea House Publisher,1986.45-76.
Schneider, Karen. A Different War Story: Doris Lessing’s Great Escape. Journal ofModern Literature19.2(Autumn,1995):259-272.
Scott, Ann.“The More Recent Writings: Sufism, Mysticism and Politics”,Notebooks/Memoirs/archives: Reading and Rereading Doris Lessing. Ed. JennyTaylor. London: Routledge,1982:164-190.
Seligman, Dee. The Sufi Quest. World Literature Written in English (Nov.1973):190-206.
Shah, Idries. The Sufis. London: Octagon Press,1977.
-------The Way of the Sufi. New York: Penguin Books,1977.
--------A Perfumed Scorpion: The Way to the Way. London: Octagon,1978.
Showalter, Elaine. A Literature of Their Own: British Women Novelists from Bronte toLessing. Princeton University Press,1977./Beijing: Foreign Language Teachingand Research Press,2004.
Sprague, Claire＆Virginia Tiger. Critical Essays on Doris Lessing. Boston: Hall,1986.
Sprague, Claire.“Multipersonal and Dialogic Modes in Mrs.Dalloway and TheGolden Notebook”, Woolf and Lessing: Breaking the Mold. Ed. Ruth,Saxton＆Jean,Tobin. New York: St. Martin’s Press,1994:3-14.
Stitzel, Judith. Reading Doris Lessing. College English.1.1979:498-505.
Sukenick, Lynn. Feeling and Reason in Doris Lessing’s Fiction. ContemporaryLiterature.14.4. Special Number on Doris Lessing,(Autumn1973):513-535.
Taylor, Jenny.“Introduction: situating reading”, Notebooks, Memoirs, Archives:reading and rereading Doris Lessing. Ed. Jenny Taylor. London: Routledge,1982:1-41.
--------“Memoirs was Made of This: An Interview with David Gladwell, Director ofThe Memoirs of a Survivor”, Notebooks, Memoirs, Archives: reading andrereading Doris Lessing. Ed. Jenny Taylor. London: Routledge,1982:227-240.
Thorpe, Michael. Doris Lessing’s Africa. London: Evans Brothers,1978.
Torrents, Nissa.“Testimony to Mysticism”, Doris Lessing: Conversations. Ed.Ingersoll, Earl G. Princeton: Ontario Review Press,1994:64-69.
Vlastos, Marion. Doris Lessing and R.D.Laing: Psychopolitics and Prophecy. PMLA91.2(Mar.1976):245-258.
Westerlund, David. Sufism in Europe and North America. London: Routledge Curzon,2004.
（法）阿尔贝·加缪著，刘琼歌译，《西西弗的神话》，北京：光明日报出版社，2009年。
陈璟霞，《多丽丝·莱辛的殖民模糊性》，北京：中国人民大学出版社，2007年。
郭建，“多丽丝·莱辛小说中的意识进化主题”，《英美文学研究论丛》，2008年第八辑，第257-269页。
胡勤，“多重的苏菲主义：对‘多丽丝·莱辛与伊德里斯·沙赫的苏菲主义哲学’与苏忱商榷”，《贵州大学学报》，2008年第5期，第67-73页。
蒋花，《压抑的自我，异化的人生—多丽丝·莱辛非洲小说研究》，上海外国语大学博士论文，2007年。
李福祥，“多丽丝·莱辛笔下的政治与妇女主题”，《外国文学评论》，1993年第4期，第40-46页。
刘一虹，《当代阿拉伯哲学思潮》，北京：当代中国出版社，2001年。
卢婧，《〈金色笔记〉的艺术形式与作者莱辛的人生体验》，南京大学博士论文，2008年。
瞿世镜，《当代英国小说史》，上海：上海译文出版社，2008年。
司空草，“莱辛小说中的苏菲主义”，《外国文学评论》，2000年第1期，第153-154页。
孙宗白，“真诚的女作家—多丽丝·莱辛”，《外国文学研究》，1981年第3期，第70页。
苏忱，“多丽丝·莱辛与当代伊德里斯·沙赫的苏菲主义哲学”，《四川外语学院学报》，2007年第4期，第24-27页。
王家湘，“多丽丝·莱辛”，《外国文学》，1987年第5期，第80-83页。
王丽丽，《多丽丝·莱辛的艺术和哲学思想研究》，北京：社会科学文献出版社，2007年。
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