Theosophical Society of Detroit – Friday, December 7, 2018. 7:00 – 9:00 pm. Q&A. 27745 Woodward Avenue, Berkley, MI 48072.
Frederick Glaysher spoke about the long journey of modernity during the last 130 to 150 years in search of a universal conception of spirituality. Glaysher discusses the book The World’s Parliament of Religions, 1893, and key influential speakers and groups represented at The Parliament in Chicago, including Vivekananda, Brahmo Samaj, the Unitarian Church, and the Theosophical Society, highlighting and surveying Madame Blavatsky’s emphasis on Universal Brotherhood and the study of comparative religion. Further currents include Dara Shikoh, Rammohan Roy, Rabindranath Tagore, Abdul-Baha, Rumi, Kabir, poets and mystics, Emerson. Among other seeking souls touched on, Evelyn Underhill, Arnold Toynbee, Micea Eliade, Joseph Campbell, and Huston Smith.
The novelist R. K. Narayan (1906-2001) was born into a Tamil-speaking, Brahmin family. For several years he attended Christian schools in Madras, where he was raised by his grandmother, a devout Hindu who taught him the traditional songs and prayers. His fiction often presents a persona who undergoes a crisis that drives him back in some way to a resolution suffused with an evocation of the Hindu past. Often portrayed as a simple pious Hindu, R. M. Varma, of the University of Jodhpur, more insightfully observes, “Cultural ambivalence is a marked characteristic of Narayan’s fictional technique and he hovers between his Hindu faith and lack of it. He merely uses it as a landscape in his fiction.”
In his brilliant The Vendor of Sweets (1967), Narayan presents a character named Jagan who owns a small shop that sells sweetmeats. Presented as somewhat of a religious crank, he is a follower of Gandhi who still works his spinning wheel and sits in his shop reading the Bhagavad Gita in between customers. Jagan lives in an idealized traditional India of long ago incongruously conflated with the modern present.
Jagan’s only son Mali fully lives in the modern world, not only of India but of America as well. Dropping out of college, as Jagan had as a young man out of misconstrued loyalty to Gandhi, Mali, without consulting with his father, enrolls in a creative writing program in Michigan and helps himself to Jagan’s attic stash of rupees in order to pay his expenses. Narayan consistently portrays Mali as a son who has lost all the traditional Hindu virtues while Jagan spoils him and makes excuses for him.
After three years in America Jagan abruptly receives a cable announcing Mali’s return with “another person” whom upon arrival at the train station he introduces as his wife, Grace. Jagan suffers a severe shock. His son has not only gone to America, where he in fact does begin to eat beef, but married there without informing his family. Further disoriented because the girl is a Korean-American, Jagan thinks she is Chinese and reflects, “Don’t you know that one can’t marry a Chinese nowadays? They have invaded our borders. . . .” Having stopped reading the Bhagavad Gita while receiving letters he believed were from Mali in America, but were actually from Grace, Jagan starts reading it “becoming mentally disturbed once again.” Narayan subtly dramatizes his reading of the Gita as linked to his disturbed relationship with his son and thereby with modern India. Before long Grace, his new daughter-in-law, begins to take charge of the house and care for Jagan, his wife having died while Mali was in America. Soon she transforms the part of the nineteenth-century house in which she and Mali live with modern Western paintings and furnishings.
In one of the few revealing statements by Mali, “with a gesture of disgust,” he says to his father, “Oh, these are not the days of your ancestors. Today we have to compete with advanced countries not only in economics and industry, but also in culture.” Satirizing the trash creative writing programs churn out in America, Narayan underscores simultaneously the gulf between father and son, traditional and modern.
Shock upon modern shock rolls over Jagan. His son not only lived unmarried with a foreign woman of mixed descent in his ancestral home but shamelessly concealed it from his father. As Jagan explains to the cousin, “Even my grandfather’s brother, who was known to be immoral, never did this sort of thing.” His “dirtied” home, “which had remained unsullied for generations, had this new taint to carry.” Since all of Jagan’s traditional, conventional relations have already “ostracized him” over the “beef-eating Christian girl for a daughter-in-law,” Jagan realizes they would “remove themselves further” should they learn of the “latest development.” In a significant moment of honesty, Jagan observes he “felt grateful for being an outcast, for it absolved him from obligations as a member of the family.” Jagan sits in the dark by the Sir Frederick Lawley statue, a relic from the British past, and meditates on his own arranged marriage in a richly embellished chapter that brilliantly evokes the traditional marriage customs of the joint family system in India and devastatingly insinuates the decayed state of his own house and modern India.
Jagan awakens in the dawn from his night of memories, fantasizing again of entering “a new janma.” In regard to the traditional ceremony marking a man turning sixty, the narrator honestly concedes again that Jagan himself “had had his fill of these festivals.” In his own way, the narrator frequently intimates, Jagan has picked over and repudiated various customs from the past. So one relative is imagined as saying how could the son Mali be different with “a father like Jagan.” Narayan suggests a subtle, logical, and culminating connection of decline between father and son.
The values of the Ramayana and other sacred texts have no resonance for Mali. Jagan, lost and faltering, unable to cope fully with the clash of his traditional values with the modern world, resolves absurdly to retreat across the river, taking his bank book with him, after agreeing to pay for a lawyer for Mali and offering an airline ticket for Grace to return to America: “It’s a duty we owe her.”
V. S. Naipaul has remarked of Narayan’s The Vendor of Sweets that it is “a novel in which his fictional world is cracked open, its fragility finally revealed, and the Hindu equilibrium . . . collapses into something like despair.” In his “On Alternative Modernities,” Dilip Parameshwar Gaonkar has similarly observed, “Everywhere, at every national or cultural site, the struggle with modernity is old and familiar.” Narayan has so thoroughly undermined and complicated Jagan with the tensions of twentieth-century life, deep within the structure of the narrative voice itself, only the most shallow or tendentious reading can fail to perceive the scathing critique of both the antedated and bankrupt, traditional and modern, values of India and Western civilization.
My epic poem, The Parliament of Poets, is partly set in India, at Kurukshetra, the Himalayan Foothills, Fatehpur Sikri, and elsewhere, with Vyasa, Valmiki, Tagore, Kabir, Lalan, and many other Indian poets and sages as characters, on Earth and on the Moon…
Read a free chapter online at Amazon, India. https://www.amazon.in/Parliament-Poets-Epic-Poem-ebook/dp/B00AAQCCU0
As I’ve journeyed through Angkor Wat and Cambodia, the antinomies have further clarified, on numerous fronts, including modernity. Broadly speaking, I can now see as never before the three major traditions of exclusivism and those of non-exclusivism in sharper detail, contrast, and comparison. That wasn’t really my intention, so I’m surprised that it’s happened. Partly, I think, it’s in the material itself. The attempt to find and give it form brought it all out.
So there are vistas I’ve never realized before. As with Hinduism, the complexities and teachings of Buddhism have been fascinating to study once again, its various interpretations and flavors. Another surprise has been that the Internet has proven an invaluable tool for study and for finding the right historical nuance and detail, especially on the more human level of lived thought and belief, opening the antinomies ever deeper into the soul.
Though only on the way to Dunhuang, now in Bagan, Burma, I look forward to the Mogao Caves, visiting them again, as with Chang-an, and Japan. Saigyo shall guide me back to his great metaphor.
I’ll first outline in brief the experiment of the Charles Street Meeting House in Boston, from 1949 to about 1960, and sketch a little how it looks now given the life of our country and culture during the intervening fifty-five years, and then suggest the value the experiment might still hold for today. In 1964, […]
Encore Michigan Article on Apollo's Troupe. A Parliament of Poets 05/17–05/19. DETROIT—On May 17, the theater company, Apollo’s Troupe, will debut the stage-adaptation of the critically- acclaimed epic poem, The Parliament of Poets, written by Michigan poet Frederick Glaysher and published in 2012 by Earthrise Press. The show will be at the newly-renamed Underground at […]
Apollo's Troupe in The Underground at The Hilberry Theatre, Wayne State University. (Formerly Studio Theatre) May 17, 8:00pm; May 18, 8:00pm; May 19, 3:00pm Students: $15, Faculty/Staff: $23, General $28 Approximately 2 hours. 15-minute intermission. TICKETS at WSU www.WSUshows.com (Apollo's Troupe) Continue reading →
Frederick Glaysher discusses the book The World’s Parliament of Religions, 1893, and key influential speakers and groups represented at The Parliament in Chicago, including Vivekananda, Brahmo Samaj, the Unitarian Church, and the Theosophical Society. Continue reading →