Hearings in the Indian Supreme Court

 

How can we know ourself?

 Questioner: How can we know ourselves?

Jiddu Krishnamurti: You know your face because you have often looked at it reflected in the mirror. Now, there is a mirror in which you can see yourself entirely - not your face, but all that you think, all that you feel, your motives, your appetites, your urges and fears. That mirror is the mirror of relationship: the relationship between you and your parents, between you and your teachers, between you and the river, the trees, the earth, between you and your thoughts. Relationship is a mirror in which you can see yourself, not as you would wish to be, but as you are. I may wish, when looking in an ordinary mirror, that it would show me to be beautiful, but that does not happen because the mirror reflects my face exactly as it is and I cannot deceive myself. Similarly, I can see myself exactly as I am in the mirror of my relationship with others. I can observe how I talk to people: most politely to those who I think can give me something, and rudely or contemptuously to those who cannot. I am attentive to those I am afraid of. I get up when important people come in, but when the servant enters I pay no attention. So, by observing myself in relationship, I have found out how falsely I respect people, have I not? And I can also discover myself as I am in my relationship with the trees and the birds, with ideas and books.

You may have all the academic degrees in the world, but if you don't know yourself you are a most stupid person. To know oneself is the very purpose of all education. Without self-knowledge,merely to gather facts or take notes so that you can pass examinations is a stupid way of existence. You may be able to quote the Bhagavad Gita, the Upanishads, the Koran and the Bible, but unless you know yourself you are like a parrot repeating words. Whereas, the moment you begin to know yourself, however little, there is already set going an extraordinary process of creativeness. It is a discovery to suddenly see yourself as you actually are: greedy, quarrelsome, angry, envious, stupid. To see the fact without trying to alter it, just to see exactly what you are is an astonishing revelation. From there you can go deeper and deeper, infinitely, because there is no end to self-knowledge.

 Through self-knowledge you begin to find out what is God, what is truth, what is that state which is timeless. Your teacher may pass on to you the knowledge which he received from his teacher, and you may do well in your examinations, get a degree and all the rest of it; but, without knowing yourself as you know your own face in the mirror, all other knowledge has very little meaning. Learned people who don't know themselves are really unintelligent; they don't know what thinking is, what life is. That is why it is important for the educator to be educated in the true sense of the word, which means that he must know the workings of his own mind and heart, see himself exactly as he is in the mirror of relationship. Self-knowledge is the beginning of wisdom. in self-knowledge is the whole universe; it embraces all the struggles of humanity.

Why you should begin well

Vikram Kapur in The Hindu

In life as in literature, there is nothing like making a great first impression.It is hard to overstress the importance of beginnings. I once heard the Booker Prize-winning Nigerian writer Ben Okri
say that if the first sentence of a book does not grab him, he is liable to close the book then and there. A bit extreme, perhaps, but it does illustrate how crucial beginnings are.


There are all kinds of first sentences — atmospheric, interrogative, informational, reflective, action-packed… One thing, however, all of them have in common is that they set the tone for the book that follows. This month let us look at some first sentences to see how they help forge an effective beginning.


Haruki Murakami’s novel Sputnik Sweetheart begins: “In the spring of her twenty-second year, Sumire fell in love for the first time in her life.” Over the course of this short sentence, Murakami introduces us to his main character and tells us that she is a young woman of 22. He also lets us know that this is going to be a novel about first love. While most of the sentence is literal, the use of the word “spring” lends it a deeper meaning. Instead of “spring”, Murakami could have said “April” which would have been a more accurate reflection of exactly when Sumire fell in love for the first time. However, he chose to use the more metaphoric “spring”. The season of spring, in many cultures, symbolizes passion. The use of the word here sets the tone for the extreme passion that Sumire goes on to feel for the object of her affection.


Beginning in the middle

On the other hand, instead of beginning with a statement, you can begin right in the midst of action. Take a look at this first sentence from Robert Ludlum’s The Bourne Identity: “The trawler plunged into the angry swells of the dark furious sea like an awkward animal trying desperately to break out of an impenetrable swamp.” A sentence like that instantly summons images of darkness, frenetic action, and the trawler being tossed about haplessly in the midst of it all. It isn’t surprising that Ludlum wrote thrillers. You would hardly expect a story of first love to ensue after reading such a beginning. 


Then there is this first sentence from the iconic Colombian writer Gabriel Garcia Marquez’s One Hundred Years of Solitude: “Many years later, as he faced the firing squad, Colonel Aureliano Buendia was to remember that distant afternoon when his father took him to discover ice.” The most interesting thing here is how Garcia Marquez instantly places the reader in two time frames. He is going to tell us about what happened on that afternoon. At the same time, however, he is inserting the burning question — how did Aureliano Buendia come to face a firing squad? — in the reader’s mind. Furthermore, Aureliano Buendia is being taken to “discover” ice. By using the word “discover”, Garcia Marquez captures the sense of wonder someone feels at seeing ice for the first time. Since the discovery was made many years ago when Aureliano Buendia was a boy, the whole effect of it on him would be magical.


From a completely different sensibility comes this first sentence from the prolific British Asian writer Hanif Kureishi’s novel Intimacy: “It is the saddest night, for I am leaving and not coming back.” Unlike Garcia Marquez’s two time frames, Kureishi is firmly entrenched in one time frame — the night before the parting. The despondent tone of the sentence instantly communicates the mental state of the narrator. He is suffused with regret and guilt, and is clearly talking about leaving loved ones. The tone suggests a failed marriage, and reading on, one is not surprised to learn that the narrator has decided to leave his wife and children the next morning for a younger woman.


Finally, here is the first sentence of Salman Rushdie’s Midnight’s Children: “I was born in the city of Bombay…once upon a time.” The sentence is, at once, a play on words, cleverly inverting the old way of beginning a story: “Once upon a time…” It also places the novel in Bombay and, consequently, in India. Finally, it tells us that the novel is going to take the form of a fictional autobiography. Only in this case it is an autobiography that tells us about the life of a person, as well as a country.


These are just five examples of beginnings. There are several more, and it would be worth your while to study them. Think of the beginning of a novel like a serve in tennis. It is, perhaps, the only time where you have the reader’s undivided attention. Hence, everything is in your hands. You can hit an ace, which will allow you to win over the reader. Or you can lose it all by hitting a fault.


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In the last week of February, I was writer-in-residence at Pondicherry Central University. There, during one of the lectures, a student asked: How should a writer live? Should a writer be a hermit? Or live out in the world?

As far as I am concerned, a writer must live out in the world. It is only when you engage in the world that you gather its sights, sounds and smells; that you get to experience its various paradoxes. Experience, as the great Latin American writer Roberto Bolano reminds us, is the seed from which great writing sprouts. A hermit can only write from memory, or what he or she can glean from books. The only current experience that he or she has to share is that of being a hermit, which most of the world does not care about. True, you have to retreat into your cave from time to time to be able to write. But a cave is not the place to live.

Riveting conversation

After coming home from Puducherry, I attended a discussion between the novelist and short story writer Bulbul Sharma and V.K. Karthika, Editor-in-chief of HarperCollins India, at the Alliance Francaise in New Delhi. It was a telling reminder of how enjoyable a literary conversation can be when the moderator and writer are in concert. At the Jaipur Literature Festival, the two often seemed to be on different planes. More often than not, that occurred because the moderator had not bothered to acquaint himself with the writer's body of work, and was clearly winging it. Thankfully, there was no chance of that happening here. Karthika is Bulbul Sharma's editor, and, therefore, knows her fiction intimately.

Bulbul's fiction illustrates the value of writing what you know. Bulbul, who is currently 60, got married at 19. In her stories, she deals chiefly with women in families. These are ordinary women, drawn mostly from her generation, who live caged lives within the confines of a traditional Indian family. Many of them only get to see the outside world after they are widowed. One of the stories from her collection My Sainted Aunts is about a character going abroad for the first time at the age of 70.

Listening to Bulbul read from her work, I was reminded of how compelling simplicity can be in fiction. Bubul's characters are ordinary people. Her prose is pared back rather than purple. Her stories deal with the small defeats and victories of people living a run-of-the-mill existence. They instantly evoke the iconic Hindi writer Premchand, who Bulbul mentioned as an influence. To me they are also reminiscent of Jane Austen in the way they hone in on women in family situations. They exemplify how resonant simplicity can be even in an age where writers are known more for their bag of tricks than what they write.

Two weeks after Bulbul's event, I wandered into the amphitheatre of the India Habitat Centre where Penguin India was holding its Spring Fever festival. That night Rahul Bhattacharya, who won The Hindu Literary Prize last year, and acclaimed fiction writer Anjum Hasan were in conversation with the critic Sunil Sethi. Regrettably, I could not stay for the entire discussion. But I did hear Rahul Bhattacharya read from his first book Pundits From Pakistan which has been re-issued by Penguin.

Characters come alive

Pundits From Pakistan is a cricket book dealing with the Indian team's historic tour of Pakistan in 2004. The passage the author read from dealt with an instance in the first Test match where Rahul Dravid, filling in for an injured Saurav Ganguly as captain, declared with Sachin Tendulkar close to a double hundred. While describing the reaction to that momentous declaration, the author effectively mimicked the voices of Tendulkar, V.V.S. Laxman, Imran Khan, Ian Chappell, and other well-known cricket personalities. He was using ventriloquism in a bid to enhance the audience's enjoyment of his performance. In the same way, a writer can employ his or her ability as a ventriloquist to bring various characters to life in a book. Many of the great writers are superb ventriloquists. Salman Rushdie gets into the skin of his characters in that manner. So does J.D. Salinger. The best ventriloquists in literature, though, are the playwrights for whom writing dialogue is their chief stock-in-trade. Most prose writers use dialogue in its most basic form, which is to move the story forward. They lack the ear to do anything more with it. Playwrights, on the other hand, utilise it as a key ingredient for building character, as well as negotiating between status shifts. As one of my old professors told me: If you want to learn how to write good dialogue, then read a good playwright.