The Complete Elizabeth Gilbert: Eat, Pray, Love; Committed; The Last American Man; Stern Men & Pilgrims (20 page)

54

This morning, I overslept. Which is to say—sloth that I am, I dozed until the ungodly hour of 4:15 AM. I woke up only minutes before the Gurugita was to begin, motivated myself reluctantly to get out of bed, splashed some water on my face, dressed and—feeling so crusty and cranky and resentful—went to leave my room in the predawn pitch-black . . . only to find that my roommate had left the room before me and had locked me in.

This was a really difficult thing for her to have done. It’s not that big a room and it’s hard not to notice that your roommate is still sleeping in the next bed. And she’s a really responsible, practical woman—a mother of five from Australia. This is not her style. But she did it. She literally padlocked me in the room.

My first thought, was:
If there were ever a good excuse not to go to
the Gurugita, this would be it.
My second thought, though? Well—it wasn’t even a thought. It was an action.

I jumped out the window.

To be specific, I crawled outside over the railing, gripping it with my sweaty palms and dangling there from two stories up over the darkness for a moment, only then asking myself the reasonable question, “Why are you jumping out of this building?” My reply came with a fierce, impersonal determination:
I have to get to the
Gurugita.
Then I let go and dropped backward maybe twelve or fifteen feet through the dark air to the concrete sidewalk below, hitting something on the way down that peeled a long strip of skin off my right shin, but I didn’t care. I picked myself up and ran barefoot, my pulse slamming in my ears, all the way to the temple, found a seat, opened up my prayer book just as the chant was beginning and—bleeding down my leg the whole while—I started to sing the Gurugita.

It was only after a few verses that I caught my breath and was able to think my normal, instinctive morning thought:
I don’t want
to be here.
After which I heard Swamiji burst out laughing in my head, saying:
That’s funny—you sure act like somebody who wants to
be here.

And I replied to him,
OK, then. You win.

I sat there, singing and bleeding and thinking that it was maybe time for me to change my relationship with this particular spiritual practice. The Gurugita is meant to be a hymn of pure love, but something had been stopping me short from offering up that love in sincerity. So as I chanted each verse I realized that I needed to find something—or somebody—to whom I could devote this hymn, in order to find a place of pure love within me. By Verse Twenty, I had it:
Nick.

Nick, my nephew, is an eight-year-old boy, skinny for his age, scarily smart, frighteningly astute, sensitive and complex. Even minutes after his birth, amid all the squalling newborns in the nursery, he alone was not crying, but looking around with adult, worldly and worried eyes, looking as though he’d done all this before so many times and wasn’t sure how excited he felt about having to do it again. This is a child for whom life is never simple, a child who hears and sees and feels everything intensely, a child who can be overcome by emotion so fast sometimes that it unnerves us all. I love this boy so deeply and protectively. I realized—doing the math on the time difference between India and Pennsylvania—that it was nearing his bedtime back home. So I sang the Gurugita to my nephew Nick, to help him sleep. Sometimes he has trouble sleeping because he cannot still his mind. So each devotional word of this hymn, I dedicated to Nick. I filled the song with everything I wished I could teach him about life. I tried to reassure him with every line about how the world is hard and unfair sometimes, but that it’s all OK because he is so loved. He is surrounded by souls who would do anything to help him. And not only that—he has wisdom and patience of his own, buried deep inside his being, which will only reveal themselves over time and will always carry him through any trial. He is a gift from God to all of us. I told him this fact through this old Sanskrit scripture, and soon I noticed that I was weeping cool tears. But before I could wipe the tears away the Gurugita was over. The hour and a half was finished. It felt like ten minutes had passed. I realized what had happened—that Nicky had carried
me
through it. The little soul I’d wanted to help had actually been helping me.

I walked to the front of the temple and bowed flat on my face in gratitude to my God, to the revolutionary power of love, to myself, to my Guru and to my nephew—briefly understanding on a molecular level (not an intellectual level) that there was no difference whatsoever between any of these words or any of these ideas or any of these people. Then I slid into the meditation cave, where I skipped breakfast and sat for almost two hours, humming with stillness.

Needless to say, I never missed the Gurugita again, and it became the most holy of my practices at the Ashram. Of course Richard from Texas went to great lengths to tease me about having jumped out of the dormitory, being sure to say to me every night after dinner, “See you at The Geet tomorrow morning, Groceries. And, hey—try using the stairs this time, OK?” And, of course, I called my sister the next week and she said that—for reasons nobody could understand—Nick suddenly wasn’t having trouble falling asleep anymore. And naturally I was reading in the library a few days later from a book about the Indian saint Sri Ramakrishna, and I stumbled upon a story about a seeker who once came to see the great master and admitted to him that she feared she was not a good enough devotee, feared that she did not love God enough. And the saint said, “Is there nothing you love?” The woman admitted that she adored her young nephew more than anything on earth. The saint said, “There, then. He is your Krishna, your beloved. In your service to your nephew, you are serving God.”

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 ultra-orthodox, 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 lovely 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.