Out of India. Ruth Prawer Jhabvala

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СКАЧАТЬ and with such profound intelligence! of Godard and Becket and ecology—but when they talk about themselves too. They know modern India to be an important subject and they have a lot to say about it: but though they themselves are modern India, they don’t look at themselves, they are not conditioned to look at themselves except with the eyes of foreign experts whom they have been taught to respect. And while they are fully aware of India’s problems and are up on all the statistics and all the arguments for and against nationalization and a socialistic pattern of society, all the time it is as if they were talking about some other place—as if it were a subject for debate—an abstract subject—and not a live animal actually moving under their feet.

      But if I have no taste for the company of these Westernized Indians, then what else is there? Other Indians don’t really have a social life, not in our terms; the whole conception of such a life is imported. It is true that Indians are gregarious insofar as they hate to be alone and always like to sit together in groups; but these groups are clan-units—it is the family, or clan members, who gather together and enjoy each other’s company. And again, their conception of enjoying each other’s company is different from ours. For them it is enough just to be together; there are long stretches of silence in which everyone stares into space. From time to time there is a little spurt of conversation, usually on some commonplace everyday subject such as rising prices, a forthcoming marriage, or a troublesome neighbor. There is no attempt at exercising the mind or testing one’s wits against those of others: the pleasure lies only in having other familiar people around and enjoying the air together and looking forward to the next meal. There is actually something very restful about this mode of social intercourse, and certainly holds more pleasure than the synthetic social life led by Westernized Indians. It is also more adapted to the Indian climate, which invites one to be absolutely relaxed in mind and body, to do nothing, to think nothing, just to feel, to be. I have in fact enjoyed sitting around like that for hours on end. But there is something in me that after some time revolts against such lassitude. I can’t just be! Suddenly I jump up and rush away out of that contented circle. I want to do something terribly difficult like climbing a mountain or reading the Critique of Pure Reason. I feel tempted to bang my head against the wall as if to wake myself up. Anything to prevent myself from being sucked down into that bog of passive, intuitive being. I feel I cannot, I must not allow myself to live this way.

      Of course there are other Europeans more or less in the same situation as myself. For instance, other women married to Indians. But I hesitate to seek them out. People suffering from the same disease do not usually make good company for one another. Who is to listen to whose complaints? On the other hand, with what enthusiasm I welcome visitors from abroad. Their physical presence alone is a pleasure to me. I love to see their fresh complexions, their red cheeks that speak of wind and rain; and I like to see their clothes and their shoes, to admire the texture of these solid European materials and the industrial skills that have gone into making them. I also like to hear the way in which these people speak. In some strange way their accents, their intonations are redolent to me of the places from which they have come, so that as voices rise and fall I hear in them the wind stirring in English trees or a mild brook murmuring through a summer wood. And apart from these sensuous pleasures, there is also the pleasure of hearing what they have to say. I listen avidly to what is said about people I know or have heard of and about new plays and restaurants and changes and fashions. However, neither the subject nor my interest in it is inexhaustible; and after that, it is my turn. What about India? Now they want to hear, but I don’t want to say. I feel myself growing sullen. I don’t want to talk about India. There is nothing I can tell them. There is nothing they would understand. However, I do begin to talk, and after a time even to talk with passion. But everything I say is wrong. I listen to myself with horror; they too listen with horror. I want to stop and reverse, but I can’t. I want to cry out, this is not what I mean! You are listening to me in entirely the wrong context! But there is no way of explaining the context. It would take too long, and anyway what is the point? It’s such a small, personal thing. I fall silent. I have nothing more to say. I turn my face and want them to go away.

      So I am back again alone in my room with the blinds drawn and the air-conditioner on. Sometimes, when I think of my life, it seems to have contracted to this one point and to be concentrated in this one room, and it is always a very hot, very long afternoon when the air-conditioner has failed. I cannot describe the oppression of such afternoons. It is a physical oppression—heat pressing down on me and pressing in the walls and the ceiling and congealing together with time that has stood still and will never move again. And it is not only those two—heat and time—that are laying their weight on me but behind them, or held within them, there is something more, which I can only describe as the whole of India. This is hyperbole, but I need hyperbole to express my feelings about those countless afternoons spent over what now seem to me countless years in a country for which I was not born. India swallows me up and now it seems to me that I am no longer in my room but in the white-hot city streets under a white-hot sky; people cannot live in such heat, so everything is deserted—no, not quite, for here comes a smiling leper in a cart being pushed by another leper; there is also the carcass of a dog and vultures have swooped down on it. The river has dried up and stretches in miles of flat cracked earth; it is not possible to make out where the river ceases and the land begins, for this too is as flat, as cracked, as dry as the riverbed and stretches on forever. Until we come to a jungle in which wild beasts live, and then there are ravines and here live outlaws with the hearts of wild beasts. Sometimes they make raids into the villages and they rob and burn and mutilate and kill for sport. More mountains and these are very, very high, and now it is no longer hot but terribly cold, we are in snow and ice and here is Mount Kailash on which sits Siva the Destroyer wearing a necklace of human skulls. Down in the plains they are worshiping him. I can see them from here—they are doing something strange—what is it? I draw nearer. Now I can see. They are killing a boy. They hack him to pieces and now they bury the pieces into the foundations dug for a new bridge. There is a priest with them who is quite naked except for ash smeared all over him; he is reciting some holy verses over the foundations, to bless and propitiate.

      I am using these exaggerated images in order to give some idea of how intolerable India—the idea, the sensation of it—can become. A point is reached where one must escape, and if one can’t do so physically, then some other way must be found. And I think it is not only Europeans but Indians too who feel themselves compelled to seek refuge from their often unbearable environment. Here perhaps less than anywhere else is it possible to believe that this world, this life, is all there is for us, and the temptation to write it off and substitute something more satisfying becomes overwhelming. This brings up the question whether religion is such a potent force in India because life is so terrible, or is it the other way around—is life so terrible because, with the eyes of the spirit turned elsewhere, there is no incentive to improve its quality? Whichever it is, the fact remains that the eyes of the spirit are turned elsewhere, and it really is true that God seems more present in India than in other places. Every morning I wake up at 3 A.M. to the sound of someone pouring out his spirit in devotional song; and then at dawn the temple bells ring, and again at dusk, and conch shells are blown, and there is the smell of incense and of the slightly overblown flowers that are placed at the feet of smiling, pink-cheeked idols. I read in the papers that the Lord Krishna has been reborn as the son of a weaver woman in a village somewhere in Madhya Pradesh. On the banks of the river there are figures in meditation and one of them may turn out to be the teller in your bank who cashed your check just a few days ago; now he is in the lotus pose and his eyes are turned up and he is in ecstasy. There are ashrams full of little old half-starved widows who skip and dance about, they giggle and play hide-and-seek because they are Krishna’s milkmaids. And over all this there is a sky of enormous proportions—so much larger than the earth on which you live, and often so incredibly beautiful, an unflawed unearthly blue by day, all shining with stars at night, that it is difficult to believe that something grand and wonderful beyond the bounds of human comprehension does not emanate from there.

      I love listening to Indian devotional songs. They seem pure like water drawn from a well; and the emotions they express are both beautiful and easy to understand because the imagery employed is so human. СКАЧАТЬ