I have noticed in my tracking of Buddhism and fiction that mysteries and Buddhism go well together; mystery novels with Buddhist themes and worldviews abound. Recently I was reading an interview of fiction author Susan Dunlap. The interview is entitled “Fiction is a lie that illuminates the path to compassion” (by Andrea Miller, Lion’s Roar [formerly Shambhala Sun] June 27, 2012) and in it Dunlap explains how all of her works are infused with Buddhism, how her work is Buddhist fiction. Dunlap is a mystery writer and while her Darcy Lott Mystery series reveals Buddhism most overtly, she maintains that Buddhism is behind all her writing because it is part of her worldview and she is “constantly weaving dharma into [her] stories.” Perhaps this is why Dunlap suggests that mysteries are a “succinct reflection of the Buddhist concept of karma,” because for a mystery to work, the victim of the mystery has “done something to set in motion the wheel of karma in their lives.” Further, Dunlap says that the detective who is trying to solve the mystery is looking for what is real. Isn’t this what the Buddha was doing under the bodhi tree?
Given this relationship between karma and mystery, readers of Buddhist fiction may not be surprised at the suggestion that the ultimate detective, Sherlock Holmes, acquired his best training during “the missing years.” In Arthur Conan Doyle’s work The Adventure of the Empty House, Holmes explains to Watson that after his plunge over the Reichenbach Fall with Moriarty: “I travelled for two years in Tibet, therefore, and amused myself by visiting Lhassa and spending some days with the head Llama. You may have read of the remarkable explorations of a Norwegian named Sigerson, but I am sure that it never occurred to you that you were receiving news of your friend” (Arthur Conan Doyle. The Complete Sherlock Holmes (Knickerbocker Classics). New York, NY: Race Point Publishing, 2013, p. 610).
Author Jamyang Norbu attempts to fill in the two year gap with Sherlock Holmes: The Missing Years (2001, earlier published as The Mandala of Sherlock Holmes, 1999). Norbu is a Tibetan political activist and writer. He lived in India as a Tibetan-in-exile for over 40 years before moving to the United States. His Sherlock Holmes pastiche begins on the front flap of the book duster, where the publisher informs the reader that Jamyang Norbu merely discovered the story, carefully wrapped in a rusting box. When he opened the box he was greeted with an account of Sherlock Holmes’ adventures from India to Tibet as described by none other than Huree Chunder Mookerjee, the fictional spy who worked for t he English in Kim by Rudyard Kipling. Mookerjee travels with Holmes as he is subsumed into the “Great Game” and then onward to further Tibetan adventures. Apparently the novel suggests that Holmes’ already exceptional powers of observation were heightened and improved by what he learned about Buddhism from his time in Tibet and with the Lama.
There is also a current series of pastiches based on Holmes’ “great hiatus”. Bangalore author Vasudev Murthy has thus far written two books as part of his Sherlock Holmes, The Missing Years series: Japan (2015) and Timbuktu (2016). According to the Amazon blurb, Japan includes monks as characters, but I am unsure if Murthy’s narratives intersect with Buddhism to any extent.
I haven’t read any of these Sherlock Holmes pastiches but would like to hear from anyone who has. I would like to know if the world’s most iconic fiction detective honed his skills through knowledge of Buddhism or any form of Buddhist practice. If so, how do the “missing years” align Buddhist practices of awareness and mindfulness with Holmes’ powers of scientific observation? Drop me a line and let me know.