Jun 28, 2011

At Swim, Two Boys (an excerpt)

     Jim's eyes had fallen closed, and when he opened them again morning already blew through the curtains. Will I tell you a story of Johnny Magorey? Jim looked from the bed and there he was, sitting on the window-sill. What are you doing here? Jim said. Get up out of that, Doyler told him, sure it's a grand day out.
     It was too. A bluey smoky morning where the dew on the grass looked live and lovely. Doyler dropped on the lawn and Jim slipped out through the window behind him.
     Who's that, your man inside with you? Oh sure you know, said Jim shyly. Doyler grinned, but Jim didn't look at him grinning. He didn't need to, the grin was all round him. Will I tell you a story of Johnny Magorey? Tell me so, said Jim.
     Will I begin it? said Doyler laughing. That's all that's in it, he laughing said.
     Oh sure that grin. Oh sure that wonderful saucerful grin. Jim sat on the grass and he plucked at the blades. He knew for certain sure that Doyler would be turning from him again. He said, You'll be walking away from me soon, won't you now? There was no answer. Jim plucked the grass and stared beyond where the waves broke on the island shore. He said, I wish if you wouldn't, Doyler. It does break my heart when you walk away.
     Old pal o' me heart, said Doyler.
     But already he had turned, and he was walking away. Walking that slow dreadful slope with never a leaf or a stone. Walking; and though Jim tried to keep pace, he could not, and sometimes he called out, Doyler! Doyler! but he never heard or he did not heed, only farther and farther he walked away. And when Jim woke from these dreams, if he did not remember, he knew he had dreamt, for the feeling inside him of not feeling at all. And it was hard then to make his day, hard to make anything much save war; and those years that followed had plenty war.
     After a time he learnt to harbour the share of his heart was left him, and he did not look for Doyler, not in crowds nor the tops of trams, nor in the sudden faces of lads he trained and led to fight. Even in his dreams he did not look for him, but stared at the sea while behind him he knew Doyler so dreadfully walked away; and after he woke he stayed where he lay, fingering the revolver he kept by his side.
     He never looked again for his friend, until one time, though it was years to come, years that spilt with hurt and death and closed in bitter most bitter defeat, one time when he lay broken and fevered and the Free State troopers were hounding the fields, when he lay the last time in MacMurrough's arms, and MacEmm so tightly held him close: his eyes closed as he drifted away, and that last time he did look for his friend. Doyler was far far away on his slope, and his cap waving in the air. 'What cheer, eh?' he called.

— Jamie O'Neill, At Swim, Two Boys

Jun 25, 2011

The Melodramatist.

I don't know how to look at life anymore. I went to find a pair of eyes today, deep and melancholy yet blazing from pain and guilt and shame, but I did not come across any. Perhaps I wasn't looking hard enough or in the right places, so I came home, read a little and looked through friends' blogs. They are living meaningful lives, celebrating Christmases and birthdays and every new day with a certain zest shown by their colourful and cheerful photographs, and as I read I envied but also hated them for they have moved on from that fateful week, now merely a memory swimming among many other memories in their heads. As your birthday approaches once more—even Friendster sent a reminder but what do birthdays matter anymore—I wonder what all these mean and what might have been. I don't know how to look at life with these eyes that sinned; I don't know how to live by this body that sinned; and I don't know how to move on without any last words. So here in the void I go on looking for a pair of eyes, hoping someday to come across my double so that for my limited perspective on life I may be redeemed: here's another me, searching too for an answer.

Jun 22, 2011

Writing: A Character

Finishing his cooled tea and a chapter of Walden he closed his book and pondered on the soaked bag of leaves sitting in his cup. He tried to imagine where they came from and what the farmers who harvested them looked like, and if Thoreau could subsist alone in the woods by growing his own food would he be able to do the same. He felt certain that he could; yet as soon as his conviction arose that inner voice, the same which has always drummed in him a lion's courage, also reproached him for dreaming of some way of life closed to him, and that he should improve on being a good son to his parents and a good man to his society instead of desiring a vagabond's life. To be sure this is what he has always wanted for himself, a self-reliance that seeks not the permission to live from other men, but like a beast fettered in a cage he does not know the way out and has come to learn through the passage of time that howling his grievances is futile; it rewards more to maintain an outward indifference while getting his regular fill to eat.

He tossed his preoccupation aside and left the cafe, but not before sliding the chair back under the table and returning his empty cup to the counter. For here is the sort of man who does not like to take up too much space in the world, and wherever he goes if he can afford he will keep his affairs as tidy as possible and put everything back in their rightful places when done. He disdains people who talk loudly over the phone in public areas as if the space were theirs to own, and frowns upon those who leave the tables a mess of bones and rice and spilt chili sauce after their meals. Yet for his ire he hasn't such tenacity as some to openly chide these anti-socialites. There was such an evening when he had to dine alone at a foodcourt, which was not uncommon to him at all, and most of the tables for two or four were taken except one large circular table for ten which usually caters to solitary diners. As he sat there carefully eating his bowl of noodle soup, making certain to minimise the splashes of soup resulted from loose strands of noodles sliding off the chopsticks and diving back into the bowl, he observed some nearby patrons dumping uncleared trays from their tables off at where he was seated, which from two quickly grew to ten, and this so greatly disturbed his otherwise peaceful mental frame that after he finished his food he reached across the table, slapped the trays into one neat pile and carried them across the foodcourt to the tray return area.

Jun 21, 2011

The Actor.

Insofar as I play the madman my adoration of the role is becoming unbecoming; yet what continually lures me to it is how my consciousness shines through my insanity. All the world's a stage: there are more roles to play than just the morally good man. Still I must not lose sight from the experience—it is merely a character which serves me, not around.

How reliable then are these words? How well do we think we know people, or even ourselves? My brother came to me one day and asked, "What is your favourite food?" I fumbled for a reply over a simple-enough question. I have never thought to ask nor answer to myself such things thinking I know myself well enough, but what does it mean to know? We then engaged in a discussion about how we tend not to pose these important questions to ourselves and to our parents and siblings and relatives and friends and new acquaintances; we treat familiarity as a sign of knowledge or are only asking, "What have you been up to lately?" or, "How are you doing?"—questions which never go so far as to penetrate to the heart of a person and then deeper. Even then no man would give a reply so honest as to say: "I'm not doing well; in fact, I have recently been thinking about suicide."

As infinite as the stars seem so are the combinations of the elements in a person; perchance I may meet him again; yet these things are too large for us to comprehend, the way the Fates weave our threads. So in Singapore when the sun goes down and I bide by the embankment along Esplanade Park contemplating the glimmering golden sea carry with it the dreams of all the people coming and going, and somewhere someone must be thinking of some other, I know she will carry mine too to heaven. But as the final rays blaze the skies red before dissolving into the darkening night, and in the city the people go about their usual lives while the yellow streetlights come on one by one, I turn away and begin my journey home, and nobody, nobody knows what is going to happen to anybody besides the forlorn rags of growing old.1

1   So in Singapore...forlorn rags of growing old: Inspired by the closing words of Jack Kerouac's On The Road, used to a similar effect.

Jun 20, 2011

Being and Madness.

I have lost the thirst for beer: I purchased four cans of my favourite Heineken the other evening, finished one with much distaste, and threw the rest away. Since then, to think of downing even a mere mouthful of it is nauseating. So goodbye, beer! I shall have to live my coming days and nights in greater agony without you.

Welcome, O life! I go to encounter for the millionth time the reality of experience. For all the running to and from myself and the people and things close to me there is one I can and will never wish to escape from: life. Seconds and minutes and hours and days and nights and weeks and months and years—I welcome thee! I welcome you, all three hundred seconds of a full five minutes, with every bit of agony and yearning of a man biding his time, experiencing each moment. Because no one can endure it more. Verily they fill their time with activity to keep them from facing themselves. Who reads the disyllabic tick-tock of their life: I praise thee: you have known more about yourself than anyone else ever had.

My sanity wanes. A matter of time. Hyperconscious fool. Every moment counts. Count every moment. What difference? I live. I leech. I. I. I. I. I. I. Shut up! I. Me. My. Mine. Ego away. Embrace. Repel. Sleep. Eat. I. Type. Think. Thought. Erase. Erase. Suppress. Repress. Oppress. I. Words on a page. Syntax. Semantics. Systems. Babel. Babble. Blabber, blabber, blabber.

Jun 19, 2011

Philia.

          Camerado, I give you my hand!
          I give you my love more precious than money,
          I give you myself before preaching or law;
          Will you give me yourself? will you come travel with me?
          Shall we stick by each other as long as we live?

     — Walt Whitman, Song of the Open Road

Yes we shall, yet who can die for us anymore? Let me be able to die for you: gladly I give you myself, dear Friend.

Jun 14, 2011

5 Minutes.

Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock. Tick. Tock.

Jun 13, 2011

Dear Hands.

But why, dear hands, do you take it upon yourselves to be responsible for the world? Once you could firmly hold yourselves up; now you haven't the strength nor the courage to straighten those fingers. You cannot grip a pencil nor a knife: neither good nor evil, you are worthless lice, unable to help nor kill yourselves. Yet, it was by your existence that a man died. It was through your action and inaction that his fate was determined. And so it is, that reality is created from all that you do and do not. You realise that you have lost your innocence. You realise you have the blood of all mankind stained upon your palms. Will they understand, too, the blood on their hands? It doesn't matter, it doesn't matter. Better that they don't, if life is to go on striving. So you go alone into your self-exile, but for your non-action you are still sentenced to live eternally responsible and guilty for the world.

Jun 9, 2011

The Bhagavad Gita: of action and inaction.

ARJUNA

If thy thought is that vision is greater than action, why dost thou enjoin upon me the terrible action of war?

My mind is in confusion because in thy words I find contradictions. Tell me in truth therefore by what path may I attain the Supreme.



KRISHNA

In this world there are two roads of perfection, as I told thee before, O prince without sin: Jñana Yoga, the path of wisdom of the Sankhyas, and Karma Yoga, the path of action of the Yogis.

Not by refraining from action does man attain freedom from action. Not by renunciation does he attain supreme perfection.

For not even for a moment can a man be without action. Helplessly are all driven to action by the forces born of Nature.

He who withdraws himself from actions, but ponders on their pleasures in his heart, he is under a delusion and is a false follower of the Path.

But great is the man who, free from attachments, and with a mind ruling its powers in harmony, works on the path of Karma Yoga, the path of consecrated action.

Action is greater than inaction: perform therefore thy task in life. Even the life of the body could not be if there were no action.

The world is in the bonds of action, unless the action is consecration. Let thy actions then be pure, free from the bonds of desire.

Thus spoke the Lord of Creation when he made both man and sacrifice: 'By sacrifice thou shalt multiply and obtain all thy desires.

'By sacrifice shalt thou honour the gods and the gods will then love thee. And thus in harmony with them shalt thou attain the supreme good.

'For pleased with thy sacrifice, the gods will grant to thee the joy of all thy desires. Only a thief would enjoy their gifts and not offer them in sacrifice.'

Holy men who take as food the remains of sacrifice become free from all their sins; but the unholy who have feasts for themselves eat food that is in truth sin.

Food is the life of all beings, and all food comes from rain above. Sacrifice brings the rain from heaven, and sacrifice is sacred action.

Sacred action is described in the Vedas and these come from the Eternal, and therefore is the Eternal everpresent in a sacrifice.

Thus was the Wheel of the Law set in motion, and that man lives indeed in vain who in a sinful life of pleasures helps not in its revolutions.

But the man who has found the joy of the Spirit and in the Spirit has satisfaction, who in the Spirit has found his peace, that man is beyond the law of action.

He is beyond what is done and beyond what is not done, and in all his works he is beyond the help of mortal beings.

In liberty from the bonds of attachment, do thou therefore the work to be done: for the man whose work is pure attains indeed the Supreme.

King Janaka and other warriors reached perfection by the path of action: let thy aim be the good of all, and then carry on thy task in life.

In the actions of the best men others find their rule of action. The path that a great man follows becomes a guide to the world.

I have no work to do in all the worlds, Arjuna—for these are mine. I have nothing to obtain, because I have all. And yet I work.

If I was not bound to action, never-tiring, everlastingly, men that follow many paths would follow my path of inaction.

If ever my work had an end, these worlds would end in destruction, confusion would reign within all: this would be the death of all beings.

Even as the unwise work selfishly in the bondage of selfish works, let the wise man work unselfishly for the good of all the world.

Let not the wise disturb the mind of the unwise in their selfish work. Let him, working with devotion, show them the joy of good work.

All actions take place in time by the interweaving of the forces of Nature; but the man lost in selfish delusion thinks that he himself is the actor.

But the man who knows the relation between the forces of Nature and actions, sees how some forces of Nature work upon other forces of Nature, and becomes not their slave.

Those who are under the delusion of the forces of Nature bind themselves to the work of these forces. Let not the wise man who sees the All disturb the unwise who sees not the All.

Offer to me all thy works and rest thy mind on the Supreme. Be free from vain hopes and selfish thoughts, and with inner peace fight thou thy fight.

Those who ever follow my doctrine and who have faith, and have a good will, find through pure work their freedom.

But those who follow not my doctrine, and who have ill-will, are men blind to all wisdom, confused in mind: they are lost.

'Even a wise man acts under the impulse of his nature: all beings follow nature. Of what use is restraint?'

Hate and lust for things of nature have their roots in man's lower nature. Let him not fall under their power: they are the two enemies in his path.

And do thy duty, even if it be humble, rather than another's, even if it be great. To die in one's duty is life: to live in another's is death.



ARJUNA

What power is it, Krishna, that drives man to act sinfully, even unwillingly, as if powerlessly?



KRISHNA

It is greedy desire and wrath, born of passion, the great evil, the sum of destruction: this is the enemy of the soul.

All is clouded by desire: as fire by smoke, as a mirror by dust, as an unborn babe by its covering.

Wisdom is clouded by desire, the everpresent enemy of the wise, desire in its innumerable forms, which like a fire cannot find satisfaction.

Desire has found a place in man's senses and mind and reason. Through these it blinds the soul, after having over-clouded wisdom.

Set thou, therefore, thy senses in harmony, and then slay thou of sinful desire, the destroyer of vision and wisdom.

They say that the power of the senses is great. But greater than the senses is the mind. Greater than the mind is Buddhi, reason; and greater than reason is He—the Spirit in man and in all.

Know Him therefore who is above reason; and let his peace give thee peace. Be a warrior and kill desire, the powerful enemy of the soul.

The Bhagavad Gita