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Journey to the East

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Indian Holy Man

In many ways, most of my life has been a “Journey to the East.” I was raised as a Roman Catholic, going to Catholic schools from the 2nd through the 12th grades. Even at Dartmouth College, I was a worshiper at the Newman Club. In fact, when I fell into a coma in September 1966, it was Father William Nolan, the Catholic chaplain at Dartmouth, who urged the school’s medical insurance program to keep covering me, even though my coverage had officially lapsed at the beginning of the month. So my family and I owe a debt of gratitude to the Catholic Church.

One does not undergo a massive physical trauma without affecting the way one thinks and believes. That September, I was getting ready to take the train to Los Angeles to start graduate school in film history and criticism at UCLA. I had to delay my film classes until the winter quarter to allow me to recuperate.

What was the first book I read when I arrived in Los Angeles? It was Hermann Hesse’s Siddhartha, closely followed by Paul Reps’s Zen Flesh Zen Bones. I had begun my own Journey to the East, mostly in my reading.

Why did I never fly to Asia to experience Hinduism, Taoism, and Buddhism directly? Strangely—especially for someone who was visited so much of Latin America—I was afraid that I wouldn’t survive the experience. Among my fellow Clevelanders who attended Dartmouth College was a student by the name of Noel Yurch. I was shocked to find out from the alumni magazine after I had graduated from college that he had gone to India and died of some gastrointestinal disease.

Curiously, my niece Hilary went to India and studied Yoga at an ashram without suffering any major adverse effects. Today, she is a yoga instructor in the Seattle area. But I was convinced it would be fatal for me. Was it nothing but funk? Perhaps.

Today, I still read many books about the Eastern religions. I consider myself to be a strange combination of Catholic, Hindu, Taoist, and Buddhist. Although I do not go to church on Sundays, I do not consider myself to be an Atheist or even an Agnostic. And when I visit Mexico or South America, I spend hours visiting Catholic churches and even attending Mass. But I no longer buy the whole package.

So in my so-called Journey to the East, I still have one foot in the Catholic Church, or at least one or two toes.

“Wind, Water, Stone”

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Mexican Poet Octavio Paz (1914-1998)

As I grow older, I am drawn more and more toward poetry as the most profound literary medium. There is something utterly simple about “Wind, Water, Stone” by Mexican Nobel-Prize winning poet Octavio Paz, yet that simplicity is merely a pathway to wide vistas that keep drawing one in.

Wind, Water, Stone

For Roger Caillois

Water hollows stone,
wind scatters water,
stone stops the wind.
Water, wind, stone.

Wind carves stone,
stone's a cup of water,
water escapes and is wind.
Stone, wind, water.

Wind sings in its whirling,
water murmurs going by,
unmoving stone keeps still.
Wind, water, stone.

Each is another and no other:
crossing and vanishing
through their empty names:
water, stone, wind.

Palmyra

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Ruins of Roman Theatre in Palmyra

It’s all in ruin now, more so since the Islamic State (ISIS) decided to extend the ruination in 2015. There was a brief time in the third century A.D. when Palmyra was independent and prosperous. It stood midway between Rome and Persia and was coveted by both. It was ruled by such enlightened leaders as Septimius Odaenathus and, after his death, his widow Septimia Zenobia. Under Zenobia, Palmyra controlled lands from central Anatolia to Southern Egypt.

That was too much for Rome. In 273, the Roman Emperor Aurelian destroyed Palmyra and exiled Zenobia to Rome. At that time, the city had some 200,000 inhabitants. Somewhat later, Diocletian re-established the city, but it never again grew to the size and power it had under Odaenathus and Zenobia.

It is a wonderment to me that throughout history there existed little “golden ages” of relative happiness and prosperity. At Palmyra’s height, its people were considerably wealthier than the citizens of Rome itself. By the third century, the Roman Empire itself was powerful, though its original inhabitants had passed their zenith as all the resources were spent building up the massive army presence along the northern and eastern borders.

I sincerely hope the same thing will not happen to the United States. With this election, I breathed a little more easily and had a few glimmerings of hope.

Urban vs Rural

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Do You Want Rural America to Set Your Priorities?

Looking at the coverage for the 2022 Midterm Elections, I find myself appalled by the decisions made by voters in Rural America. Although I am pleasantly surprised by the many failures of Republican candidates (as opposed to what pundits had predicted), I wonder by rural voters vote the way they do.

When the Founding Fathers decided on what sort of government the former British colonies would have, they saw the new nation as a union of states. That led, among other things, to the infamous Electoral College which gave the edge in Presidential elections to rural states. The very fact that all states, irrespective of population, have two senators meant that the least populous state, Wyoming, with 580,000 residents, had as much clout in the senate as California, with 39.24 million residents.

The way the Electoral College works is that, for each state, one adds the number of U.S. senators (two per state0 to the number of members of the House of Representatives. That means that Wyoming has 3 electoral votes, whereas California has 53. That doesn’t look so bad at first, until you realize that California has roughly 78 times as many people as Wyoming, not 19 times as many. That distortion is caused by the addition of Wyoming’s two senators.

I don’t get a good feeling about the voters who live in rural America. They’re not all sturdy independent farmers: More likely, they’re living from hand to mouth and are bitterly opposed to us city folks. I also get the feeling that theirs is primarily an “F—k You“ vote.

We have to be aware of the fact that rural voters can get into an awful snit and sink the Ship of State for no good reason.

Among the Dead

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Day of the Dead Participants

This is kind of a coda to yesterday’s post entitled “Dia de los Muertos.” Many of the attendees at the Day of the Dead Festival in Canoga park wore nifty costumes and frequently had very professional face painting jobs. There was a booth at the festival where most of the work was probably done.

As much as Martine felt intimidated by the size of the crowd, I wound up enjoying the artistry of the costumes and makeup, and the obvious sincerity of the ofrendas (the little altars to a family’s dead).

A Gathering of Skeletons

I will probably have to go by myself, but I wouldn’t mind traveling to other Day of the Dead observances next year. As much as I like Halloween, I also admire the Mexicans’ celebratory confrontation of their own future demise.

Dia de los Muertos

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Although the Mexican Day of the Dead actually occurred on November 2, All Souls Day in the Catholic liturgy, the neighborhood of Canoga Park decided to hold their festival today. Martine and I were to meet a friend at the festival, but there was the usual problem with cell phones: It was too loud to here the telephone ring.

That was the first thing that set Martine off. Second was the size of the crowd. Neither of us positively like crowds, but her dislike of them approaches the realm of phobia. Thirdly, she abhors skeletons and costumes that suggest death. Finally, there were a lot of classical cars on display; but they were all tricked out as Mexican low-riders.

Only the first two things set me off, but I was interested in the costumes people wore and the cars. Many of the cars had ofrendas, little memorials to loved ones who have passed on.

An Ofrenda Occupying the Trunk of a Low-Rider

Where Martine did not particularly like Mexican customs, I, on the other hand, have many years of traveling in the Republic and admiring from afar these same customs. I remember one bus ride I had back in the 1980s on the Dia de los Muertos between Mazatlán and Durango. The bus was filled with Mexican families on their way to have a picnic at the cemetery by the grave of their loved ones. I thought it was a splendid custom, and I helped out by holding a baby for a few miles while the young mother who sat next to me was otherwise occupied.

In the end, I knew I had to make it up to Martine. I could have made a scene and called her too thin-skinned, but instead I bought her her first cotton candy in sixty years. Then, on the way home, we stopped at Bea’s Bakery in Reseda for some of their first class pastries.So, in the end, she had some good things to remember.

Family Life in America

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What’s wrong with this picture? Well, first of all, it’s a big family dinner with all the trimmings in which all the participants are openly delighted with one another. And they’re actually listening to one another. Where’s the strange uncle wearing the red MAGA hat? Where are the scowling teenagers? On the plus side, there isn’t any food on the plates yet, though there’s a big turkey at the far end of the table waiting to be carved. So perhaps there’s still time for the expression of discontent.

Martine and I both agreed that we liked Halloween better than Thanksgiving or Christmas. There was no need for any pretense of a closely-knit family. One just pretends to be someone else and pigs out on candy. Americans don’t do family well. We talk about it a lot, but most families at best have the appearance of an armed truce.

Read J. D. Vance’s Hillbilly Elegy or Tara Westover’s Educated to get an accurate picture of family life in America. Oh, I’m not saying that the disaffection is universal, just that it’s dismayingly prevalent.

It wasn’t that way for my own family: but, being Hungarians, we did not care that much for American holiday traditions. Except my brother and I really got into the Halloween sugar rush. We never had turkey for dinner in Cleveland, as both my father and I did not like it very much, and I still don’t. We usually had Christmas dinner with my aunt and uncle in Novelty, Ohio, but it was usually as much Hungarian as it was American. Come to think of it, back then we enjoyed the holidays without feeling in any way obliged to grin and bear it.

We now usually go out for Thanksgiving with friends. But over the last several years, Martine and I celebrate Christmas with home-cooked beef stew served with a Hungarian red wine, preferably Egri Bikavér (Bull’s Blood of Eger).

Ocosingo

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The year was 1979. My brother and I were taking an Autransportes Lacandonia bus from Palenque to San Cristóbal de las Casas. Today, the trip can be done in five hours. Back then, we boarded the reconverted North American school bus at 5:00 AM and got into San Cristóbal eleven hours later.

Enroute, we saw another Lacandonia bus that was run off the road into a ditch. It was surrounded by the passengers who were milling around. Luckily none of them seemed to be hurt. Then, about an hour or so later, as we neared Ocosingo, we were pulled over by the Mexican Army, who searched our luggage for weapons. We were not far from the Guatemalan border, and many Mexicans and even some foreigners were involved in gun-running to the rural Maya combatants across the border.

When we pulled into Ocosingo, a young boy boarded the bus selling something that was wrapped in straw. The boy didn’t understand my Spanish, and I didn’t understand his Tzotzil or Tzeltal Maya, but it didn’t cost much. Apparently, Ocosingo is famous for its queso amarillo (yellow cheese), which actually was pretty good—especially on a bus ride that seemed to take forever.

I wouldn’t mind returning to Ocosingo some day, having some more queso amarillo and visiting the Maya ruins at nearby Toniná. This relatively small Maya site bested the much larger Palenque in battle and got to sacrifice the royal family to their gods.

Every place I have ever visited in Mexico has left an indelible mark on my memory. Faced with a map of the country, I can follow my itinerary from city to city. These included places like Los Mochis, the Barranca del Cobre (Copper Canyon), Mazatlan, Durango, Zacatecas, Guanajuato, San Miguel de Allende, Querétaro, Mexico City, Patzcuaro, Uruapan, Guadalajara, Puerto Vallarta, Puebla, Cholula, Xalapa, Veracruz, Papantla, Oaxaca, and points south too numerous to mention.

“Ineffable”

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I have just finished reading Joan Didion’s short book on the right-wing death squad violence in El Salvador forty years ago. Back in 1964, she had voted for Barry Goldwater for President. A rancher’s daughter from Sacramento, she did not really personally encounter the disconnect between what Ronald Reagan was saying in Washington and what Roberto D’Aubuisson and his adherents were doing to the people of El Salvador.

Here Joan talks about something that shocked her about the availability of “actual information”:

Actual information was hard to come by in El Salvador, perhaps because this was not a culture in which a high value was placed on the definite…. All numbers in El Salvador tended to materialize and vanish and rematerialize in a different form, as if the numbers denoted only the “use” of numbers, an intention, a wish, a recognition that someone, somewhere, for whatever reason, needed to hear the ineffable expressed as a number. At any given time in El Salvador a great deal of what goes on is considered ineffable, and the use of numbers in this context tends to frustrate people who try to understand them literally, rather than as a proposition to be floated, “heard,” “mentioned.” There was the case of the March 28, 1982 election, about which there continued into that summer the rather scholastic argument first posed by Central American Studies, the publication of the Jesuit university in San Salvador: Had it taken an average of 2.5 minutes to cast a vote or less? Could each ballot box hold 500 ballots, or more? The numbers were eerily Salvadoran. There were said to be 1.3 million people eligible to vote on March 28, but 1.5 million people were said to have voted. These 1.5 million people were said, in turn, to represent not 115 percent of the 1.3 million eligible voters but 80 percent (or, on another float, “62-68 percent”) of the eligible voters….

Election Onslaught

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As we raggedly slouch toward election day, my mailbox is filled to overflowing with negative political advertising. Indeed, there is so much of it that the local post office has 100% more mail to deliver—most of it being junk. Since November is here, the really nasty stuff is coming out: lies, accusations, exaggerations, empty promises, and enough bile to choke a wharf rat.

No wonder that Americans dread election time. So much money is being spent to influence voters, and for longer periods of time, that when we finally do submit our ballots, it is with a taste of ashes in our gorge.

I left my ballot in a drop box last week, and I received an email indicating that it was received and submitted. Martine chooses to vote in person on election day. I do not, as I abhor all forms of political posturing. I do believe if I saw someone wearing a MAGA hat on election day, I would sweep it off his/her/its head. So it’s probably not a good idea for me to vote in person, ever!

Would I ever run for office? Not in this country at this time. I fear I would succumb to the nastiness and become warped.