Eat, Pray, Love, Page 21

  But all this is inconsequential. The really amazing thing happened the same day I’d jumped out of the building. That afternoon, I ran into Delia, my roommate. I told her that she had padlocked me into our room. She was aghast. She said, “I can’t imagine why I would’ve done that! Especially because you’ve been on my mind all morning. I had this really vivid dream about you last night. I haven’t been able to stop thinking about it all day.”

  “Tell me,” I said.

  “I dreamt that you were on fire,” Delia said, “and that your bed was on fire, too. I jumped up to try to help you, but by the time I got there, you were nothing but white ash.”

  55

  It was then I decided I needed to stay here at the Ashram. This was so totally not my original plan. My original plan had been to stay here for just six weeks, have a bit of transcendental experience, then continue traveling all over India . . . um . . . looking for God. I had maps and guidebooks and hiking boots and everything! I had specific temples and mosques and holy men I was all lined up to meet. I mean—it’s India! There’s so much to see and experience here. I’ve got a lot of mileage to cover, temples to explore, elephants and camels to ride. And I’d be devastated to miss the Ganges, the great Rajasthani desert, the nutty Mumbai movie houses, the Himalayas, the old tea plantations, the Calcutta rickshaws racing against each other like the chariot scene from Ben-Hur. And I was even planning on meeting the Dalai Lama in March, up in Daramsala. I was hoping he could teach me about God.

  But to stay put, to immobilize myself in a small Ashram in a tiny little village in the middle of nowhere—no, this was not my plan.

  On the other hand, the Zen masters always say that you cannot see your reflection in running water, only in still water. So something was telling me it would be spiritually negligent to run off now, when so much was happening right here in this small, cloistered place where every minute of the day is organized to facilitate self-exploration and devotional practice. Did I really need to get on a bunch of trains and pick up intestinal parasites and hang around backpackers right now? Couldn’t I do that later? Couldn’t I meet the Dalai Lama some other time? Won’t the Dalai Lama always be there?(And, if he should die, heaven forbid, won’t they just find another one?) Don’t I already have a passport that looks like a tattooed circus lady? Is more travel really going to bring me any closer to revelatory contact with divinity?

  I didn’t know what to do. I spent a day wavering over the decision. As usual, Richard from Texas had the last word.

  “Stay put, Groceries,” he said. “Forget about sightseeing—you got the rest of your life for that. You’re on a spiritual journey, baby. Don’t cop out and only go halfway to your potential. You got a personal invitation from God here—you really gonna turn that away?”

  “But what about all those beautiful things to see in India?” I asked. “Isn’t it kind of a pity to travel halfway around the world just to stay in a little Ashram the whole time?”

  “Groceries, baby, listen your friend Richard. You go set your lily-white ass down in that meditation cave every day for the next three months and I promise you this—you’re gonna start seeing some stuff that’s so damn beautiful it’ll make you wanna throw rocks at the Taj Mahal.”

  56

  Here’s what I caught myself thinking about in meditation this morning.

  I was wondering where I should live once this year of traveling has ended. I don’t want to move back to New York just out of reflex. Maybe a new town, instead. Austin is supposed to be nice. And Chicago has all that beautiful architecture. Horrible winters, though. Or maybe I’ll live abroad. I’ve heard good things about Sydney . . . If I lived somewhere cheaper than New York, maybe I could afford an extra bedroom and then I could have a special meditation room! That’d be nice. I could paint it gold. Or maybe a rich blue. No, gold. No, blue . . .

  Finally noticing this train of thought, I was aghast. I thought: Here you are in India, in an Ashram in one of the holiest pilgrimage sites on earth. And instead of communing with the divine, you’re trying to plan where you’ll be meditating a year from now in a home that doesn’t yet exist in a city yet to be determined. How about this, you spastic fool—how about you try to meditate right here, right now, right where you actually are?

  I pulled my attention back to the silent repetition of the mantra.

  A few moments later, I paused to take back that mean comment about calling myself a spastic fool. I decided maybe that wasn’t very loving.

  Still, I thought in the next moment, a gold meditation room would be nice.

  I opened my eyes and sighed. Is this really the best I can do?

  So, that evening, I tried something new. I’d recently met a woman at the Ashram who’d been studying Vipassana meditation. Vipassana is an ultraorthodox, stripped-down and very intensive Buddhist meditation technique. Basically, it’s just sitting. An introductory Vipassana course lasts for ten days, during which time you sit for ten hours a day in stretches of silence that last two to three hours at a time. It’s the Extreme Sports version of transcendence. Your Vipassana master won’t even give you a mantra; this is considered a kind of cheating. Vipassana meditation is the practice of pure regarding, witnessing your mind and offering your complete consideration to your thought patterns, but allowing nothing to move you from your seat.

  It’s physically grueling too. You are forbidden to shift your body at all once you have been seated, no matter how severe your discomfort. You just sit there and tell yourself, “There’s no reason I need to move at all during the next two hours.” If you are feeling discomfort then you are supposed to meditate upon that discomfort, watching the effect that physical pain has on you. In our real lives, we are constantly hopping around to adjust ourselves around discomfort—physical, emotional and psychological—in order to evade the reality of grief and nuisance. Vipassana meditation teaches that grief and nuisance are inevitable in this life, but if you can plant yourself in stillness long enough, you will, in time, experience the truth that everything (both uncomfortable and lovely) does eventually pass.

  “The world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world,” says an old Buddhist teaching. In other words: Get used to it.

  I don’t think Vipassana is necessarily the path for me. It’s far too austere for my notions of devotional practice, which generally revolve around compassion and love and butterflies and bliss and a friendly God (what my friend Darcey calls “Slumber Party Theology”). There isn’t even any talk about “God” in Vipassana, since the notion of God is considered by some Buddhists to be the final object of dependency, the ultimate fuzzy security blanket, the last thing to be abandoned on the path to pure detachment. Now, I have my own personal issues with the very word detachment, having met spiritual seekers who already seem to live in a state of complete emotional disconnect from other human beings and who, when they talk about the sacred pursuit of detachment, make me want to shake them and holler, “Buddy, that is the last thing you need to practice!”

  Still, I can see where cultivating a measure of intelligent detachment in your life can be a valuable instrument of peace. And after reading about Vipassana meditation in the library one afternoon, I got to thinking about how much time I spend in my life crashing around like a great gasping fish, either squirming away from some uncomfortable distress or flopping hungrily toward ever more pleasure. And I wondered whether it might serve me (and those who are burdened with the task of loving me) if I could learn to stay still and endure a bit more without always getting dragged along on the potholed road of circumstance.

  All these questions came back to me this evening, when I found a quiet bench in one of the Ashram gardens and decided to sit in meditation for an hour—Vipassana-style. No movement, no agitation, not even mantra—just pure regarding. Let’s see what comes up. Unfortunately, I had forgotten about what “comes up” at dusk in India: mosquitoes. As I soon as I sat down on that bench in the love
ly gloaming, I could hear the mosquitoes coming at me, brushing against my face and landing—in a group assault—on my head, ankles, arms. And then their fierce little burns. I didn’t like this. I thought, “This is a bad time of day to practice Vipassana meditation.”

  On the other hand—when is it a good time of day, or life, to sit in detached stillness? When isn’t there something buzzing about, trying to distract you and get a rise out of you? So I made a decision (inspired again by my Guru’s instruction that we are to become scientists of our own inner experience). I presented myself with an experiment—what if I sat through this for once? Instead of slapping and griping, what if I sat through the discomfort, just for one hour of my long life?

  So I did it. In stillness, I watched myself get eaten by mosquitoes. To be honest, part of me was wondering what this little macho experiment was meant to prove, but another part of me well knew—it was a beginner’s attempt at self-mastery. If I could sit through this nonlethal physical discomfort, then what other discomforts might I someday be able to sit through? What about emotional discomforts, which are even harder for me to endure? What about jealousy, anger, fear, disappointment, loneliness, shame, boredom?

  The itch was maddening at first but eventually it just melded into a general burning feeling and I rode that heat to a mild euphoria. I allowed the pain to lose its specific associations and become pure sensation—neither good nor bad, just intense—and that intensity lifted me out of myself and into meditation. I sat there for two hours. A bird might very well have landed on my head; I wouldn’t have noticed.

  Let me be clear about one thing. I recognize that this experiment wasn’t the most stoic act of fortitude in the history of mankind, and I’m not asking for a Congressional Medal of Honor here. But there was something mildly thrilling for me about realizing that in my thirty-four years on earth I have never not slapped at a mosquito when it was biting me. I’ve been a puppet to this and to millions of other small and large signals of pain or pleasure throughout my life. Whenever something happens, I always react. But here I was—disregarding the reflex. I was doing something I’d never done before. A small thing, granted, but how often do I get to say that? And what will I be able to do tomorrow that I cannot yet do today?

  When it was all over, I stood up, walked to my room and assessed the damage. I counted about twenty mosquito bites. But within a half an hour, all the bites had diminished. It all goes away. Eventually, everything goes away.

  57

  The search for God is a reversal of the normal, mundane worldly order. In the search for God, you revert from what attracts you and swim toward that which is difficult. You abandon your comforting and familiar habits with the hope (the mere hope!) that something greater will be offered you in return for what you’ve given up. Every religion in the world operates on the same common understandings of what it means to be a good disciple—get up early and pray to your God, hone your virtues, be a good neighbor, respect yourself and others, master your cravings. We all agree that it would be easier to sleep in, and many of us do, but for millennia there have been others who choose instead to get up before the sun and wash their faces and go to their prayers. And then fiercely try to hold on to their devotional convictions throughout the lunacy of another day.

  The devout of this world perform their rituals without guarantee that anything good will ever come of it. Of course there are plenty of scriptures and plenty of priests who make plenty of promises as to what your good works will yield (or threats as to the punishments awaiting you if you lapse), but to even believe all this is an act of faith, because nobody amongst us is shown the endgame. Devotion is diligence without assurance. Faith is a way of saying, “Yes, I pre-accept the terms of the universe and I embrace in advance what I am presently incapable of understanding.” There’s a reason we refer to “leaps of faith”—because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don’t care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn’t. If faith were rational, it wouldn’t be—by definition—faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be . . . a prudent insurance policy.

  I’m not interested in the insurance industry. I’m tired of being a skeptic, I’m irritated by spiritual prudence and I feel bored and parched by empirical debate. I don’t want to hear it anymore. I couldn’t care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way sunlight amuses itself on water.

  58

  My prayers are becoming more deliberate and specific. It has occurred to me that it’s not much use to send prayers out to the universe that are lazy. Every morning before meditation, I kneel in the temple and talk for a few minutes to God. I found during the beginning of my stay here at the Ashram that I was often dull-witted during those divine conversations. Tired, confused and bored, my prayers sounded the same. I remember kneeling down one morning, touching my forehead to the floor and muttering to my creator, “Oh, I dunno what I need . . . but you must have some ideas . . . so just do something about it, would you?”

  Similar to the way I have oftentimes spoken to my hairdresser.

  And, I’m sorry, but that’s a little lame. You can imagine God regarding that prayer with an arched eyebrow, and sending back this message: “Call me again when you decide to get serious about this.”

  Of course God already knows what I need. The question is—do I know? Casting yourself at God’s feet in helpless desperation is all well and good—heaven knows, I’ve done it myself plenty of times—but ultimately you’re likely to get more out of the experience if you can take some action on your end. There’s a wonderful old Italian joke about a poor man who goes to church every day and prays before the statue of a great saint, begging, “Dear saint—please, please, please . . . give me the grace to win the lottery.” This lament goes on for months. Finally the exasperated statue comes to life, looks down at the begging man and says in weary disgust, “My son—please, please, please . . . buy a ticket.”

  Prayer is a relationship; half the job is mine. If I want transformation, but can’t even be bothered to articulate what, exactly, I’m aiming for, how will it ever occur? Half the benefit of prayer is in the asking itself, in the offering of a clearly posed and well-considered intention. If you don’t have this, all your pleas and desires are boneless, floppy, inert; they swirl at your feet in a cold fog and never lift. So now I take the time every morning to search myself for specificity about what I am truly asking for. I kneel there in the temple with my face on that cold marble for as long as it takes me to formulate an authentic prayer. If I don’t feel sincere, then I will stay there on the floor until I do. What worked yesterday doesn’t always work today. Prayers can become stale and drone into the boring and familiar if you let your attention stagnate. In making an effort to stay alert, I am assuming custodial responsibility for the maintenance of my own soul.

  Destiny, I feel, is also a relationship—a play between divine grace and willful self-effort. Half of it you have no control over; half of it is absolutely in your hands, and your actions will show measurable consequence. Man is neither entirely a puppet of the gods, nor is he entirely the captain of his own destiny; he’s a little of both. We gallop through our lives like circus performers balancing on two speeding side-by-side horses—one foot is on the horse called “fate,” the other on the horse called “free will.” And the question you have to ask every day is—which horse is which? Which horse do I need to stop worrying about because it’s not under my control, and which do I need to steer with concentrated effort? />
  There is so much about my fate that I cannot control, but other things do fall under my jurisdiction. There are certain lottery tickets I can buy, thereby increasing my odds of finding contentment. I can decide how I spend my time, whom I interact with, whom I share my body and life and money and energy with. I can select what I eat and read and study. I can choose how I’m going to regard unfortunate circumstances in my life—whether I will see them as curses or opportunities (and on the occasions when I can’t rise to the most optimistic viewpoint, because I’m feeling too damn sorry for myself, I can choose to keep trying to change my outlook). I can choose my words and the tone of voice in which I speak to others. And most of all, I can choose my thoughts.

  This last concept is a radically new idea for me. Richard from Texas brought it to my attention recently, when I was complaining about my inability to stop brooding. He said, “Groceries, you need to learn how to select your thoughts just the same way you select what clothes you’re gonna wear every day. This is a power you can cultivate. If you want to control things in your life so bad, work on the mind. That’s the only thing you should be trying to control. Drop everything else but that. Because if you can’t learn to master your thinking, you’re in deep trouble forever.”