Buddhism

On a day in the early spring of 1998 I found myself sitting in a hotel room in Hollywood waiting to hear whether or not I would be interviewing Carlos Castaneda. He was the author of The Teachings of Don Juan, published in 1968, a book which recounted his apprenticeship in the deserts of Mexico at the feet of an elderly Indian shaman and his induction through mind-altering substances into ‘the Yaqui way of knowledge’. In revealing the deeper reality behind the illusion of existence, providing a blueprint for the life of ‘a warrior’ free from the fear of death, Don Juan’s teachings were perfectly attuned to the zeitgeist of the age.

We often forget to ascribe agency to modern Tibet. Politically, it seems to lie mute in the behemoth shadow of China. Culturally, we encounter it more as the backdrop to journeys of self-discovery than a producer of modern culture in its own right. But the villages of the Tibetan plateau are defiantly cosmopolitan in Ning Ken’s novel, the first by this important Chinese writer to be translated into English. Sardonic and erudite, it’s the only major literary treatment of Sino-Tibetan relations to appear in English in decades. The author belongs to the generation of such era-defining Chinese novelists as Mo Yan and Yan Lianke, publishing his first fiction in the heady days of reform and opening-up.

Best remembered now in the English-speaking world as a lyricist, Friedrich Schiller is often quoted for his line: ‘Against stupidity the gods themselves struggle in vain.’ I was waiting for that observation in A Short History of Stupidity. It didn’t appear, but Stuart Jeffries assembles an impressive team of thinkers who have come to the same conclusion. You can’t win: imbecility will always ace you. The great crime for Socrates was ignorance – something often mistaken for stupidity There is of course the question of what exactly constitutes stupidity. It’s a hard thing to pin down and the definition strays into many areas. Jeffries offers a learned, picturesque ramble through world civilisation in an attempt to come up with some answers.

‘Everywhere I could see India, yet I could not recognise it.’ So said India’s great national poet Rabindranath Tagore of South-East Asia, after travelling there in 1927. Tagore was fascinated by how elements of ancient Indian culture had found their way eastwards: gods, temple architecture, the Sanskrit language and the great epics the Ramayana and the Mahabharata. A nationalist but also a universalist, Tagore welcomed the reshaping of these ideas by the people who received them, a process whose fruits he encountered in Malay literature and Balinese dance. He even hoped that one day a ‘regenerated Asia’, making creative use of its shared cultural heritage, might heal the world of the wounds he believed had been inflicted on it by the modern West.

In recent years when we’ve talked about the relations between India and the West, we’ve gone back to stressing the impossibility of interchange. A hundred years ago, E.M. Forster ended A Passage to India with the certainty that Aziz and Fielding could not be friends. Forster thought things would be different after Indian independence, but the spectres of cultural appropriation and the assertion of ongoing imperialist guilt have discouraged equal exchange.  Meher’s spiritual energy was soon devoted to persuading Hollywood to make a massive movie about his life That may explain why the excellent story Mick Brown tells in The Nirvana Express has hardly been covered in the past.

John Keay has for many years been a key historian and prolific contributor to the romance attaching to the highest mountains on Earth. His latest book is described as a summation of that lifetime’s contribution, offering an overview of the Himālaya – the Sanskrit version (‘Abode of Snow’) that Keay bids us use – both as a physical place and as a realm of intellectual inquiry. The book opens with a bang. Its first theme is the astonishing mountain-making forces that created the region. Specifically, Keay gives us the prolonged intellectual skirmishes among geologists as they tried to piece together the formative processes.

Early on in Enter the Dragon our hero, the acrobatic Kung Fu fighter Bruce Lee, tells a young pupil to kick him. Needless to say, the kid’s kick comes a cropper. ‘What was that?’, Lee sneers, clipping the lad’s ear. ‘An exhibition? We need emotional content, not anger.’ Even at 12, when I first read about this scene (in the poster magazine Kung Fu Monthly, whose first 26 issues are handsomely reproduced in Volume I of Carl Fox’s Archive Series), I thought it sounded like a load of chop suey hooey. An exhibition is precisely what I’d have wanted, if by some miracle I could have wise-guyed my way into seeing Lee’s X-rated picture. Anyway, if anger isn’t an emotion, what is it?