Sunday, 22 March 2015

Authors, Critics and Reviewers





Long ago, as a doctoral student I discovered an interesting relationship between the trio of authors, critics and reviewers. While critiquing the works of Evelyn Waugh, an early twentieth century novelist, I came face to face with a stark hiatus between Waugh's reviewers and his works. Not that the critics were very much in sync with the Saraswati of his sub-text, but that at least their critiques were based on legitimate arguments and concerns. The reviewers, in contrast, were like a breed of pot-shot takers, more keen to display their intellectual prowess than in an empathetic understanding of his works. Obviously, they were way off the mark in interpreting and evaluating his works.

In the fast paced flow of my chequered life, I had all but forgotten this until I came face to face with this reality once again. I had come out with my first novel, Orphans of the Storm, only a few months ago, when I happened to read a review of my novel by a 'school-masterly' reviewer. The reviewer had problem with my English in the novel, pointing out in a self-pontificating tone the presence of grammatical inaccuracies at certain places in the novel. The reviewer was referring to those portions of the novel where I had deliberately broken syntactic discipline to press home the dire urgency of action. Not that I am the first novelist to do so. Literary masters like Salman Rushdie have copiously resorted to this technique, when the action of the novel defies logical order. But, who can question a 'judge-mental' reviewer?

This reminded me of the urgency of jumping into the fray of reviewing literary works myself. The least I could do was to rescue other literary works by other authors from the inanities, not innocuous, of such 'pot-shot' reviewers.

Let us then take a look at the first of the 'parties' to this unspoken contract, the author. Most of us fail to make one important distinction here, the one between the author as a person and the author as a narrator. The author as a person is a conglomeration of many thoughts, feelings, preferences and prejudices, and memories, bitter and sweet. While the narrator-author cannot escape the personal circumstances of the author as a person, (s)he is not circumscribed by the limitations these experiences impose. For the narrator-author brooks no restraints on his/her imaginative freedom. (S)he is creative enough to weave webs of experiences that defy the limits of not just his/her personal circumstances, but also the popular conceptions of 'reality'.

The Age of Reason sought to downplay the elemental character of this freedom when they tethered the novel to 'verisimilitude' and banished the surreal epics and legends of the East to the outbacks of the mythical. The evolution of fiction in later centuries, especially the late twentieth, and the emergence of surreal cinema in Hollywood, have debunked such a 'scientistic'/not scientific imposition. The artist's license to create can never be negotiated nor compromised.

Though the author-narrator has to borrow materials from the web of his/her experiences, yet that does not in any way dilute his/her creative urge to fashion new characters and situations, in line with the general drift of his/her story. So, it is wrong to look for real-life characters in a work of fiction. Even in the case of the avowedly historical novel, the novelist fashions new characters out of the historical figures (s)he is writing about. To suggest that a real life character has walked into the fictive world of a novel is to be uncharitably harsh on the creativity of a writer.

This brings me to the question of locating a literary work in the coordinates of time and space. In so far as a literary work is born in time, it cannot but borrow from the culture of that time and space. But, in so far as it is a creative work of imagination, it transcends the limitations of its immediate cultural context. We need to appreciate the literary work for its inner logic as well as for the way that logic structures the events and characters in it. The process of literary creation is akin to the process of creation of Existence, both are born out of the Bliss principle and hence the Rasa theory of Bharat Muni.

The reviewer has his/her compulsions. (S)he has to abide by deadlines self-imposed or those imposed by the employer. Then there are the space constraints. This makes the book review a hurried and casual rip-off. And if the reviewer lacks empathy and critical skills, (s)he can go vitally astray in commenting upon the literary merit of a creative work.  

The critic, on the other hand, is trained for the job. With his/her exposure to literary history and passion for the literary arts, (s)he is very tentative and sensitive, especially in the case of new writers, who have only begun 'delivering' a new world and a new vision, or call it, a new image. (S)he understands that it is hazardous to be judgmental until a novelist has touched the other bank of his/literary career/output. (S)he also understands that literary criticism is subjective unlike the sciences. There are no objective yardsticks. The novelist is quintessentially a rebel. (S)he keeps on resorting to disruptive techniques to jolt his/her audiences/readers out of their complacence to sit up and take note of his/her view. So, the ideal critic is as creative a person as the novelist himself/herself. 

Then there is the question of meaning. The novel stands out as a separate entity other than the novelist. By virtue of its independent existence, it admits innumerable meanings and interpretations. At times, it has been seen that you grow with a literary text. As time passes and your real life experiences enrich you further, you discover new meanings in a literary text. So, to subject a literary text to your own superimposed version of what it should be like is to throttle its existence at the outset. Many reviewers sadly enough are not sensitive to these facts. At the same time, it is they who shape public opinion about a literary work than critics do. For critics are buried deep in voluminous high brow critical books or literary journals, while the reviewer romps free in the street applying his/her casual brush strokes on every text (s)he comes by. 

This explains the need for critics to come out of the cloister into the street and to share their perceptions with the general public to ignite an 'informed discussion' on literary works that are delivered into the light of this world.








    

Thursday, 19 March 2015

Rasa Theory of Aesthetics



'Divas raat dui, dayi daya
khele sagal jagat'

So says the Venerable Guru, Guru Nanak Dev Ji, in the Holy Guru Granth Sahib Ji. The Guru likens the 'business of this world' to a perpetual play of opposites. 

According to the Wisdom of the Mystics in India, Shiva is the Nataraja, the Lord of the World-Play, and the Story of Krishna is a Raas-Lila, the Play of Opposites producing the Rasas that nurture life. The Wisdom of the Mystics in India clearly looks at the metaphysics of Existence through the prism of aesthetics. It is averred that the Absolute One enacts the eternal phenomenological drama of the infinite pairs of  opposites, born or projected out of It.

Not surprisingly, in the Indian critical tradition, unlike in the Greek and the Western, it is the Seer/the Mystic who is not only the creator of great literary works such as the Ramayana and the Mahabharata, but also the propounder of literary/critical theory. So, we have a whole line of Seer-Critics, beginning with Bharat Muni in the 4th Century AD and Abhinavagupta in the 10th Century AD. 

The Rasa theory holds that 'all genuine aesthetic experience is essentially transcendental in nature, stemming from the one and only source of ananda, the divine. For the artiste, it lies in the act of creation and for the spectator it is inherent in the act of observance. And depending on the extent to which a work is imbued with this divine expression, it is deemed to be rich or poor in its degree of aesthetic fulfillment” (The Week, 2009:46). 

The imaging of Shiva as the Nataraja is significant in so far as it attributes the birth of all creative/performing arts to the Transcendental Source of Existence. Not surprisingly does the Haloed Bard of India, Kalidasa, say, 'Satyam, Shivam, Sundaram'. 

The Rasa theory of Aesthetics is also based on the premise that this Existence was born out of the Executrix Will of the Transcendental Truth Consciousness to derive Bliss out of the interplay of the projected infinite multiple forms. The Artist-Creator imitates this creative process to derive the Bliss of artistic creation in whichsoever medium (s)he wants to express his/her imagination. 

Accordingly, the Rasa theory opines that not only does the rasa reside in the artistic depiction, but it is equally experienced by both the artist-creator and the reader-audience. In this respect, the Rasa theory of Bharata Muni is far more advanced and holistic than the theory of catharsis presented in Aristotle's Poetics.  

#IndianLiterature #Literature #LiteraryTheory #CriticalTradition #LiteraryCriticism




Monday, 16 March 2015

Literary Arts and Truth


Welcome to the prophetic words of one of the 20th century's literary greats, T. S. Eliot:

The endless cycle of idea and action, 
Endless invention, endless experiment, 
Brings knowledge of motion, but not of stillness; 
Knowledge of speech, but not of silence; 
Knowledge of words, and ignorance of the Word. 
All our knowledge brings us nearer to our ignorance, 
All our ignorance brings us nearer to death, 
But nearness to death no nearer to GOD.                                                          
(The Rock, 1934)

Pause and ponder as to how the poet develops a binary between 'words' and the 'Word' and 'speech' and 'silence'. Doesn't it remind you of what we talked of in my blog post on 'Kashmir Shaivism and the Theory of Language'? Well, hardly surprising, for Eliot was groomed intensively well in Sanskrit Language and Literature from where he imbibed many of the concepts that he later developed in his literary works and literary criticism. 

Appropriately enough, his poem, The Wasteland ends with: 
Datta Dayadhvam Damyata
Aum Shantih Shantih Shantih

The invocation at the end reminds one of the Vedic prayers, which invariably end on this note. What it is significant here as in all Vedic chants and prayers is the prayer for Peace, which lies in the Transcendent Source of Existence, which is signified by the reference to the 'Word' in The Rock. 

Eliot is clearly building up a case, like a modern day Vedic Seer-Poet, for the need to evolve from the world of 'words' to the Supramental plane of the 'Word', the 'anhata naad' Aum, which is the mother of all sounds. 

At another place, Eliot speaks of the negation of the self in the act of Creation, as in the act of administering the Mass by a priest. What Eliot is implying is that when a literary artist creates, (s)he transcends his/her personal limitations to let Truth shape his/her vision in his/her works.

When D. H. Lawrence, another great litterateur, proclaims the Novel to be the Book of Life, he echoes this concern of a literary work with a metonymic presentation of the metaphorical vision. Mark how Lawrence echoes Eliot when he declares, 'Trust the tale but not the teller', for the 'novelist is a liar, but the Novel is the Book of Life'. 


The Age of Enlightenment heralded an Age of Epistemological Heresy. It privileged one method of discovery of Truth over all others. Not only did it centre reasoning, particularly empirical rationality, as the privileged method of inquiry of Truth, but it also laboured to discredit all other methods such as the imaginative and the intuitive. 

Contrasting the Vedantic phase of Indian civilization with its Vedic phase, Sri Aurobindo regards the former as a declension from the latter as the mode of cognition changed from the intuitive to the rational from one phase to another. 

Keats presents this fact beautifully, while commenting on the relationship between Reason and Imagination in poetry. He says that in poetry, Reason is in the dock and Imagination, the judge. No wonder, he could utter such mellifluous and prophetic lines as: 'Heard melodies are sweet, but those unheard sweeter' and 'Beauty is Truth, Truth Beauty'. It would take ages for the rationalist to realize this truth that the poet in Keats realized in the first flush of youth.   

Imagination and intuition have in recent times been rescued from the tyranny of reason in critical discourse, but not yet in formal education. Reason continues to hold the fort there. It will take some time for rationalists to realize that there are equally and much more powerful instruments of discovering Truth. 

Here, the situation varies from the West to the East. The entire superstructure of Western civilization is based on the edifice of reason. So admittedly, it finds it difficult to admit intuition and imagination into the academia as alternative modes of cognition. But, the East has always been a champion of imagination and intuition, for which it has had to even suffer the contempt of the West as the land of superstition and retrogressive religion.
No wonder, the East abounds in myths and supra-rational legends.  

Suffice it to say  that the greatest avocation of the literary artist is with discovering Truth in his/her works in the sub-textual folds of his/her work's surface narrative. 

#LiteraryTheory #IndianLiterature #Literature #Truth #Epistemology #Savitri #SriAurobindo #TSEliot #DHLawrence #TheBible

Saturday, 14 March 2015

Putting the Theory of Language in Rational Perspective


In the theory of language I presented in my pervious blog post, I by and large stuck to the language of Kashmir Shaivism. Now, ever since the modernity bug bit the Western man in the Age of Enlightenment, such language has come to be frowned upon as an unscientific idiom, threatening (wo)man to suck him back into the period of 'pre-history'.

The love of the rational idiom has withstood the ascendancy of quantum mechanics and the debunking of the all-explanatory classical Physics. So, even when the world has come to accept forms of non-rational idiom as 'feminine ecriture',  it has not been able to overcome its distaste for non-rational lexicon. So, to make the theory intellectually palatable for the rationalist in the 'modernized (wo)man', I intend to 're-present' the theory of language in its rational avatar.

Kashmir Shaivism is one with Science in accounting for the birth of the world. The following mathematical equality presents this phenomenon:

0 = x + (-x)

In the above equation, while the left hand side represents the unmanifest reality, the right hand side represents the manifest one. Philosophically, we could allude to the left hand side as 'Asat' (Non-Being) and the right hand side as 'Sat' (Being) or the former as the Immutable Essence and the latter as the Phenomenological Existence.

As Science tells us, zero is the 'other face' of infinity. True to this, the above equation accounts for the birth of infinite pairs of opposite forms. So, the infinite expresses itself in 'in-finite' forms. By its very nature, the zero enjoys a paradoxical existence: it is and isn't. As 'nothing', it isn't, but as infinity, it is everything. As the other face of the infinite sea of Conscious Energy, zero/non-being is able to deliver infinite pairs of antithetical discrete entities, in both the states of matter and energy.

Prior to Creation, there is seemingly nothing. Sri Aurobindo in the Book of Creation in Savitri refers to it as the 'fathomless zero'. Spanning the left hand side and the right hand side of the equation is the bridge of Energy that is both 'continuous' as a wave and 'discrete' as a point of light, somewhat similar to what Quantum Mechanics refers to as the dual aspect of light as a set of discrete particles and as a wave.  It is here that the ancient Indian mystics situate Shiva as the Truth-Consciousness  and Shakti as the Supraconscious Energy, dissuading at the same time people from trying to see the two as being separate. 

The birth of Time and Space is a consequence of the vibratory explosion that the scientists have referred to as the Big Bang. As students of science, we know that sound is a vibration. So, when vibration is born in the infinite sea of conscious energy, which till then is in a potential state, the sound that is born is 'Aum', the Primordial Sound. Not surprisingly, all religions of the world invoke it in varied forms as 'Ameen', 'Amen' and 'Aumkar'.

As the vibration of the Primordial Sound gives birth to secondary vibrations, they give birth first to vowels, which represent the various energies of Truth-Conscious Energy and then to consonants, which represent the various elements which constitute the universe(s). So, one sound gives birth to multiple sounds as the Existence of paired opposites comes into being.

It follows from this that sound 'pre-venes' objects as well as meanings. It is for this reason the mystics have always held prosody superior to meaning. It is contended that if you create the right rhythm you can create the form (ethereal/material) corresponding to that. This was the Science that the Mystics of the past espoused and practiced.    













 

Thursday, 12 March 2015

Kashmir Shaivism & the Theory of Language


In my previous blog posting, The Sound of Creation, I made a mention of the theory of sound according to Kashmir Shaivism. In this post, I intend to explain it. Kashmir Shaivism holds that Lord Shiva (Supramental Consciousness) is imbued with five Energies (Shakti). These are Truth-Consciousness Energy (Chaitanya Shakti), Bliss-Consciousness Energy (Ananda Shakti), Will-Power (Iccha Shakti), Cognitive Power (Jnana Shakti), and Executrix Energy (Kriya Shakti). These five Shaktis are represented by the the Sanskrit vowels: 'a', 'aa', 'i', 'ee', 'u', 'oo', 'e', 'ei', 'au', and 'aau'.  While 'a' represents Truth-Consciousness Energy, 'aa' represents Bliss-Consciousness Energy, with the two always acting together, emphasizing the fact that Truth Consciousness and Bliss are forever co-existent. 

At the Dawn of Creation, when Lord Shiva is in the state of Sat-Chit-Ananda (Truth and Bliss Consciousness), there manifests in Him the Will to create a reflection of Him. This Will manifests at two levels: unagitated and agitated. In its unagitated form, the Will power is manifest in the vowel 'i', and in the agitated form, it is represented by the vowel 'ee'. The Energy of Knowledge, Jnana Shakti, is represented by the vowels 'u' and 'oo', the first vowel indicative of the imminence of creation, while the second one indicative of the apprehension of Shiva that He may lose His Truth-Blisss-Consciousness, if He were to continue to project Himself as the Created World. Yet, Truth-Consciousness Energy and Bliss-Consciousness Energy brush aside this Doubt as puerile and urge the Lord to keep manifesting His Glory in the form of the Creation. So, these two twin Energies engage in the process of creating the four states of Executrix Energy, Kriya Shakti, by combining with the Energy of Will and that of Knowledge. The four states/stages of Kriya Shakti are represented by the vowels 'e', 'ei', 'au', and 'aau', with the first state/stage of Executrix Energy being not vivid (asphuta), the second vivid (sphuta), the third more vivid (sphutatara) and the fourth most vivid (sphutatama). 

Swami Lakshmanjoo asserts that it is in 'this energy of action, (that) the reflection of the whole universe takes place'. Though the Supramental Consciousness (Lord Shiva) has projected Existence as a reflection of Itself, there has been no lessening of its Truth Consciousness. It remains pure as ever. The Sanskrit vowel 'um' indicates indicates this ever-anchored state of Shiva in its Truth-Bliss-Consciousness. And the visarga 'aah' indicates in its two dots, one above the other, that this world is nothing but an interplay of Shiva and Shakti. 

At this point, I am reminded of the haloed lines from Guru Granth Sahib Ji, 'divas raat dui dai daya, khele sagal jagat', which I interpret as, 'This entire world is an interplay of opposites day and night'. 

With the five Energies in place, the process of Creation begins. Each of these five Energies combines with itself and the other four Energies to deliver 25 elements of which this Cosmos is made up. In other words, this Existence of 25 elements is a product of five by five Energies. Each of these 25 elements are represented by the 25 consonants of the Sanskrit alphabet. Creation is an inverse reflection of the Sat-Chit-Ananda, that is Shiva.

The process of Creation begins with the birth of the grossest elements and ends with that of the finest ones. The first to be delivered are the five gross elements (panch mahaabhootas) by the unified action of the twin Energies of Consciousness and Bliss, along with themselves and the other three Energies. The five consonants, 'ka', 'kha', 'ga', 'gha', and 'na', represent the five gross elements of the earth, water, fire, air, and ether respectively. Similarly, when Iccha Shakti combines with the five energies of Shiva, it gives birth to the five subtle elements (tanamaatraas) of  smell (gandha), taste (rasa), form (roopa), touch (sparsha), and sound (shabda), represented by the five consonants of 'cha', 'chha', 'ja', 'jha', and 'nya' respectively. Likewise are produced the five organs of action (karmendryas) and the five organs of cognition (jnaanaendriyas) represented by their respective cluster of five consonants each. The five finest elements of mind (manas), intellect (buddhi), ego (ahankaara), nature (prakriti) and the finite self (purusha) are produced by jnaana Shakti in combination with the five Energies, with each of these elements represented by the remaining five consonants of the Sanskrit alphabet. 

As the Creation of 25 elements is an inverted image of the Truth-Bliss-Consciousness, that is Shiva, Indian Mystics have referred to it as Brahmaanda, with the top hemisphere being representative of Shiva and Shakti and the bottom hemisphere, as its inverted reflection. 

The vowels and consonants of the Sanskrit alphabet combine to form speech, which is again viewed by the Shaivite Mystics as manifesting itself in three stages/states: subtlest speech (Pashyanti vaak), subtle speech (Madhyamaa vaak), and gross speech (Vaikhari vaak). Flowing out of summit-knowledge (shikharastha jnaana), Pashyanti vaak is indistinct and 'thoughtless' as it occurs when even thought has not taken shape. The third state/stage of speech, Vaikhari vaak, in contrast, is gross in so far as it is manifest in discrete words and phrases, which refer back to the underlying thoughts and feelings being communicated. The subtle speech (Madhyamaa vaak) occurs in the middle space between the first and the third states/stages of speech and as such refers to the stage when only thought has taken shape, without verbalization. 

The philosophical moorings of language enunciated by the Shaivite philosophy is unparalleled in the history of linguistics and is moored in the modern day discoveries of Physics and mathematics, which I would like to take up some other time for exposition. 

(My exposition of the theory of language is inspired by Swami Lakshmanjoo's lectures on Kashmir Shaivism, as recorded and edited by John Hughes. My deepest sense of gratitude to both for introducing me to this beautiful insight into the birth of language.)       






Wednesday, 11 March 2015

The Word

The following poem on The Word presents an artist's perception of the birth of Anhata Naad, the Primordial Sound. Interestingly enough, it was published in the Journal of English Literary Club of the Department of English, University of Peshawar, Pakistan.


Out of the silent womb of infinity
It fell, the Word
Into the gaping oyster-lips of Man
And he afire with Wisdom Supreme
Sang out in reverential chant
Aum, Amen and Ameen

 There came then the Night of the Soul
The fire within was utterly lost
In columns of pitch dark smoke and
Man dwarfed strove to confront
Aum with Amen and Ameen

 The Bright Dawn knocks again at
The door of mortal existence 

Look!
The birds, the beasts and the plants
And even this mute insensate earth
Sing glories of the fructifying Word 
Why then should you, o slothful man
Soil yourself in the mire of Ignorance

Cast off the veil!
Let Anger, Greed, and phantom Lust
Slither down like a scree
And rebaptised in the Spirit of Truth
Behold the Beauty of the Word.
 
(My other poems can be accessed at http://www.ravikdhar.in/poetrysection.html)

 

Tuesday, 10 March 2015

The Preamble : The Sound of Creation



According to the Wisdom of the Mystics, the Anhata Naad precedes Creation. At the cusp of Time and Timelessness, when the distinction between the Sat (Being) and the Asat (Non-Being) was blurred, were born Space and Time, with a Spandan (Vibration), that was reflective of the Will of the Transcendental Supra-Consciousness (Shiva) to create a motley reflection of His Immutable Self through His Chaitanya Shakti (the Supraconscious Energy), referred to as The Divine Mother.


The phenomenon finds an echo in John 1:1, The Bible (King James Version), when it says, "In the beginning was the Word, and the Word was with God, and the Word was God", notwithstanding the interpretation given to it. Nearer home, the Venerable Guru of Gurus, Guru Nanak Dev Ji, begins the Japji Sahib with the ever-resonating Words, "Ek Aumkar Sat Naam...", declaring to the wide world the One Word, "Aumkar" that holds sovereign sway over all phenomenal things and their labels.


The Vedic Seers called it "Aum" and attributed to it the soveregn status of the Primordial Sound, the Anhata Naad, by invoking it in the beginning of all their incantatory verses and chants. Interestingly enough, "Aum" has its variants in "Amen" and "Ameen", drawing attention to the universality of spiritual grammar across religious boundaries.


Kashmir Shaivism presents a complete theory of the birth of this world, based on its theory of speech. The theory finds its best expression in the revelatory lectures of the great philosopher Saint, Swami Lakshmanjoo, recorded, edited and published by John Hughes in the book Kashmir Shaivism: The Secret Supreme.

Picking up the thread of discourse from the Wisdom of the Mystics, this blog purports to critique literary works from the perspective of the role of literature in leading (wo)man from sensory perception of reality, bound by knowledge, to the immanent heights of Truth-Consciousness. It was not for nothing that the Mystics the world over were at once Seers and Poets, institutionalized in India in the tradition of the Seer-Poet.

#WisdomoftheMystics #Indian Literature #SriAurobindo #KashmirShaivism #Spirituality #QuantumMechanics #OrphansOfTheStorm #Savitri #Mahabharata #Ramayana