The Banyan Tree, the Liana, and the Subterranean Termite: Three Dimensions of Human Nature

President Nila
Jul 23
3 min read

✍️ By Balananthini Balasubramaniam (Nila Bala) | Small Drops.

Symbolic Premise

The banyan tree stands tall—steadfast, expansive, and nurturing. Its broad limbs support the liana, a delicate vine entwined with affection and dependence, drawing strength and sustenance. Yet beneath the soil, invisible to both tree and vine, resides the termite. Slowly and silently, it consumes the roots that uphold them both. In time, without warning, both the mighty tree and its devoted companion may fall.

This imagery transcends ecology; it is a profound metaphor for the layered and often contradictory facets of human nature and interpersonal relationships.

Scientific Framework: Richard Dawkins and the Selfish Gene

Richard Dawkins’ seminal work, The Selfish Gene (1976), posits that all living organisms—including humans—primarily act to preserve their genetic material. Even seemingly selfless actions, such as altruism, may be understood as evolutionary strategies ensuring gene survival.

Through this lens, the human psyche can be seen as comprising:

The Banyan Tree: representing strength, responsibility, and protection—qualities vital for social cohesion.

The Liana: symbolising vulnerability, emotional attachment, and relational dependence.

The Termite: embodying hidden, potentially destructive impulses rooted in self-interest, fear, or unresolved trauma.

These dimensions coexist within individuals and society alike. Recognising and integrating all three is essential for genuine human integrity.

Critical Note: However, it is worth acknowledging alternative evolutionary perspectives, such as multi-level selection theory (Wilson & Sober, 1994), which emphasize group and cultural selection as forces that sometimes promote genuine cooperation beyond genetic selfishness. This complexity enriches our understanding of human motivation and morality.

🌿 Literary and Psychological Interpretation

The metaphors correspond to distinct psychological and moral states:

Banyan Tree: knowledge, ethical fortitude, and steadfastness.

Liana: intimacy, reliance, and trust.

Subterranean Termite: the corrosive forces of resentment, insecurity, ego, and suppressed wounds.

Individuals fluidly transition among these roles, shaped by context, maturity, and self-awareness.

📚 Philosophical Perspective: Carl Jung’s Shadow Archetype and Cross-Cultural Parallels

Carl Jung’s concept of the “Shadow Self” elucidates the termite’s nature—those unconscious aspects we deny or repress. Jung asserts

“One does not become enlightened by imagining figures of light, but by making the darkness conscious.” (Jung, 1953, Psychology and Alchemy)

Embracing this shadow—the internal termite—is imperative for psychological wholeness. Alongside the banyan’s support and the liana’s bond, the termite compels vigilance, humility, and self-awareness.

This internal dialectic resonates beyond Western psychology. For example, the Advaita Vedanta tradition in Indian philosophy speaks of Avidya (ignorance) as an obscuring force within the self, and Saiva Siddhanta frames inner purification as the path to harmony between Pasu (the individual soul), Pati (the supreme), and Pasam (bondage, including internal limitations). Such perspectives reinforce the universality of wrestling with the ‘hidden termite’ within.

Personal Reflection: A Lived Truth

These metaphors arise not from abstraction but lived experience. I harbour neither hatred nor envy. My guiding principles are:

Honesty in conduct

Commitment to duty

Persistence amid adversity

My greatest challenges were not external betrayals but the gradual erosion of clarity and values from neglecting inner vigilance. Recognising my own liana and termite has fortified my banyan.

🌺 Conclusion: The Dynamic Nature of Human Identity

Humans are never singular entities; rather, one may embody protector, dependent, and destroyer at various times. These are dynamic states, fluctuating with circumstance and self-knowledge.

By understanding this fluidity, we cultivate empathy over judgment. We safeguard our roots, provide shade to others, and gently hold the vines that cling to us—all while confronting the termites beneath our foundations.

This is more than metaphor; it is a practice of integrity, humility, and compassion.

📖 References

Dawkins, R. (1976). The Selfish Gene. Oxford University Press.
Jung, C. G. (1953). Psychology and Alchemy (Collected Works Vol. 12). Princeton University Press.
Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press.
Wilson, D. S., & Sober, E. (1994). “Reintroducing group selection to the human behavioral sciences.” Behavioral and Brain Sciences, 17(4), 585–654.
Sarma, S. (1996). Advaita Vedanta: A Philosophical Reconstruction. Motilal Banarsidass Publishers.
Michell, G. (1999). Saiva Siddhanta: An Indian Philosophy of Liberation. University of Madras Press.
Nussbaum, M. (2001). Upheavals of Thought: The Intelligence of Emotions. Cambridge University Press.
Fromm, E. (1947). Man for Himself: An Inquiry into the Psychology of Ethics. Routledge.

(Disclaimer: Images are AI generated and are used for representational purposes only)

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