People creep along the street. I wonder what life once moved beneath their feet? It was there for billions of years, before roses bloomed and lilies grew here, observed by these same stars, which never grow old, but I still continue my work, because weeds never stop growing, and questions I can’t answer, disturb my weeding.
AFTER AN EVENING WALK
After a warm rain the grass stretches to the horizon, where it meets the infinite sky. The gardens are as brilliant as Persian carpets, but storm clouds like boulders gather in that sky. Turning away with eyes looking firmly ahead, I avoid a muddy weed bed, and the leaves which hang from sagging branches, like soggy lanterns, as they begin to fall on my hatless head.
George Freek’s poetry has recently appeared in The Ottawa Arts Review, Acumen, The Lake, The Whimsical Poet, Triggerfish and Torrid Literature.
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Cyclones in Odisha – Landfall, Wreckage and Resilience by Bhaskar Parichha cannot be underestimated given the recent impact of Dana (October 2024) which despite being less aggressive than Amphan (May 2020) disrupted life as we know it. Bijoy K Mishra writes about the book and its relevance.
4.5 millionimpacted by Amphan in Odisha3.959 million impacted in Odisha by Cyclone DanaPhotos from Public Domain
Climate Change will increase the incidence of cyclones in Odisha. Rising sea levels and warmer ocean temperatures create more favourable conditions for cyclones to form and intensify, posing a significant threat to the people of the state.
This has been clearly stated in the book, Cyclones in Odisha – Landfall, Wreckage and Resilience by senior journalist journalist and author, Bhaskar Parichha, “[C]limate change has a profound effect on Odisha’s disaster preparedness plans in various ways. The increasing temperatures and sea levels are contributing to more frequent and severe disasters such as cyclones, floods, droughts, and heat waves.” Published by Pen in Books, the book was released on October 29th to coincide with the Super Cyclone that struck the Odisha coast twenty-five years ago.
Odisha Super Cyclone 1999 (29/10/1999): 12.9 million people were affected by the storm. The India Meteorological Department indicated that around 9,887 were killed, 40 persons missing and 2,507 others injured. Photo from: Public Domain
The book, which traces the history of cyclones in Odisha in the past one hundred years, says: “The rise in sea levels due to climate change and the increased intensity of storms pose a threat to coastal infrastructure, including cyclone shelters and evacuation routes. Regular maintenance and improvement of these structures are essential to minimize the impact of climate change.”
Health Sector
While there is a need to ensure full-bodied evacuation drills, shelter maintenance, and emergency response planning more frequently, the prevalence of water and vector-borne diseases like malaria and dengue fever is worsened by climate change. The author suggests, “[T]he health sector must incorporate climate change considerations into health policies, enhance disease management, and implement measures to mitigate the impact of heat waves.”
With changes in monsoon patterns and more frequent cyclones resulting in widespread food and nutrition insecurity, the book has some precise suggestions; “Disaster preparedness efforts should prioritize ensuring access to nutritious food and promoting sustainable agricultural practices. Raising awareness about climate change and being prepared require ongoing community involvement and capacity building. This involves training volunteers, promoting safe migration practices, and increasing media coverage of climate change issues.”
Economic Impact
On the impact of the economy, the book says: “Climate change can negatively impact economic growth and exacerbate poverty. Disaster preparedness strategies need to address these economic risks by encouraging sustainable industries, renewable energy, and climate-resilient infrastructure.
“Odisha’s disaster preparedness strategies must evolve to ensure effective response and mitigation measures. This requires ongoing investment in disaster preparedness and response measures, as well as efforts to address the underlying causes of climate change. By taking proactive steps to mitigate the impact of cyclones and adapt to changing climatic conditions, Odisha can better protect its coastal region and ensure its safety and well.”
East Coast
The book emphasises financial investment in measures to reduce disaster risk and adapt to climate change is essential for the East Coast of India. This includes funding for the development and maintenance of early warning systems, the construction of resilient infrastructure, and community preparedness initiatives. Investment in research and development of new technologies and strategies for cyclone mitigation is crucial in building a more resilient and adaptive East Coast community.
Underlining the need for effective disaster management strategies and resilient infrastructure to protect the vulnerable populations of Odisha, we are told: “In the face of a cyclone, communities must come together to prepare and respond to the impending disaster. Early warning systems and evacuation plans can help to minimize the impact of a cyclone, saving lives and reducing property damage. In the aftermath of a cyclone, communities must work together to rebuild and recover, showing resilience in the face of adversity.”
(First Published in Political And Business Daily, Odisha)
Bijoy Ketan Mehta is the resident editor of Political and Business Daily. He can be contacted at bijoykm1259@gmail.com.
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By a fountain that slowly shed its rainbows of water, I led my wond’ring-eyed daughter.
And the rhythm of the waves that casually lazed made her sleepy as I rocked her.
By that fountain I finally felt fulfilment of which I had dreamt feeling sublime breezes pelt
petals upon me. And I held her close in the crook of my arm as she slept, breathing harmony.
By a river that brazenly rolled, my daughter and I strolled toward the setting sun,
and the cadence of the cold, chattering waters that flowed reminded us both of an ancient song,
so we sang it together as we walked along —unsure of the words, but sure of our love— as the waterfall sighed and the sun died above.
HAVE I BEEN TOO LONG AT THE FAIR?
Have I been too long at the fair? The summer has faded, the leaves have turned brown, the ferris wheel teeters, not up, yet not down . . . Have I been too long at the fair?
GONE
Tonight, it is dark and the stars do not shine.
A man who is gone was a good friend of mine.
We were friends.
And the sky was the strangest shade of orange on gold when I awoke to find him gone ...
Michael R. Burch’s poems have been published by hundreds of literary journals, taught in high schools and colleges, translated into fourteen languages, incorporated into three plays and two operas, and set to music by seventeen composers.
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Chintu, a fifth-grader, was known for his intelligence beyond his years. Every day, he walked a mile to school by himself. When his parents offered to accompany him, he confidently replied, “I can go by myself. I’m grown up now.” Since their village, Seethanagaram, was a small town, there wasn’t much fear of children being abducted or harmed, so his parents didn’t object.
One day, Chintu woke up early and set out for school earlier than usual. He packed a small spade, a water bottle, and his books into his schoolbag and slung it over his shoulder.
His mother, who had been observing him, asked, “Why are you leaving so early? There’s still time for school.”
“I have some work, mother. I’ll tell you when I come back,” Chintu replied.
On his way to school, Chintu spotted some discarded mango seeds. He carefully picked out the good ones and walked a little further from the road. Using his small spade, he dug holes and buried the seeds. Then, he poured some water from his bottle over them.
As Chintu was about to leave, an old beggar woman sitting under a nearby tree called out, “Come here, boy.”
Chintu approached her and greeted her politely.
“I saw you planting those seeds. That’s a good deed. But who will water them every day?” she asked.
“I pass this way to school every day. I will water them,” Chintu replied.
While talking to the old woman, Chintu noticed she looked weak and was coughing frequently. Concerned, he asked, “Do you have a fever? Have you eaten anything?”
“I don’t have the strength to move. I haven’t gone anywhere and haven’t eaten anything either,” the old woman replied.
“Oh no, that’s not good,” said Chintu, opening his lunch box and offering her some food.
The old woman hesitated. “You’ll be hungry in school. Don’t worry about me, son. I’m used to this.”
“Don’t worry about me. My friends will share their food with me,” Chintu reassured her. He then gave her water to drink and asked some passersby to help take her to the hospital before heading to school.
After school, on his way back home, Chintu saw a small puppy being chased by a big dog. The puppy, terrified, ran in search of shelter, letting out pitiful cries. It squeezed through the gate of a house, but the house dog barked at it, causing it to retreat. The puppy then ran into an alley, where a pig scared it further. Not knowing what to do, the puppy let out a helpless whimper.
Seeing the puppy in distress, Chintu took out his spade and used it to chase away the big dog. He picked up the trembling puppy and comforted it, saying, “Don’t be scared. I chased it away.”
Just then, a woman from the house across the street came outside and noticed the puppy in Chintu’s arms. “Its mother died in an accident while crossing the road. You can take it home if you want to raise it,” she said.
Without a second thought, Chintu took the puppy home.
When Chintu’s mother saw him with the puppy, she frowned. “Why did you bring a puppy home? It will make a mess everywhere. Leave it where you found it.”
“Poor thing… its mother died, and a big dog and a pig were chasing it. It was so frightened. Let’s take care of it for a while. We can let it go later. First, give it some food and milk,” Chintu pleaded.
“You seem to be taking on more responsibilities than necessary. You should be focusing on school, not trying to act like a grown-up,” his mother scolded.
“But if everyone thought that way, who would help those in need? Grown-ups can’t always do everything, and if kids aren’t allowed to help either, then who will assist those in trouble? Remember when you asked me this morning where I was going early? Let me explain now. I heard my teacher say that many people throw away mango seeds after eating the fruit. He said they shouldn’t go to waste. So, I buried some seeds by the roadside, and I’ll water them every day. There was an old woman with a fever under a tree. I gave her my lunch, and she was so happy. She blessed me,” Chintu said, his eyes wide with excitement.
“Is that so? You did a good thing. Keep helping others whenever you can. I’ll get some food for the puppy. Don’t worry about it. We’ll take care of it for a while and then find it a good home,” his mother said kindly.
“Let’s do that. I didn’t tell you this morning because I thought you might scold me. But now I know you’re kind-hearted and will understand. From now on, I’ll tell you everything I plan to do,” Chintu promised.
“You’re my precious child,” his mother said, hugging him lovingly.
From Public Domain
Naramsetti Umamaheswararao has written more than a thousand stories, songs, and novels for children over 42 years. he has published 32 books. His novel, Anandalokam, received the Central Sahitya Akademi Award for children’s literature. He has received numerous awards and honours, including the Andhra Pradesh Government’s Distinguished Telugu Language Award and the Pratibha Award from Potti Sreeramulu Telugu University. He established the Naramshetty Children’s Literature Foundation and has been actively promoting children’s literature as its president.
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Poetry and translation from Italian by Ivan Pozzoni
Ivan Pozzoni
HOTEL ACAPULCO
My emaciated hands continued to write, turning each voice of death into paper… That he has left no will, forgetting to look after what everyone defines as normal business of every human being: office, home, family, the ideal, at last, of a regular life.
Abandoned, back in 2026, labelled as unbalanced, I'm locked in the centre of Milan in Hotel Acapulco, a decrepit hotel, calling upon the dreams of the marginalised, exhausting a lifetime's savings in magazines and meagre meals.
When will the carabinieri burst into the decrepit room of the Hotel Acapulco and find yet another dead man without a will? Who will tell the ordinary story of an old man who lived breaking wind?
Ivan Pozzoni was born in Monza in 1976. Between 2007 and 2018, he published 13 poetry books. He has written 150 volumes, 1000 essays and founded an avant-garde movement (NéoN-avant-gardisme).
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Book Title: The Long Strider in Jehangir’s Hindustan: In the Footsteps of the Englishman Who Walked From England to India in the Year 1613
Authors: Dom Moraes and Sarayu Srivatsa
Publisher: Speaking Tiger Books
During the years, in the early seventeenth century, when East India Company began a search for the possibilities of trade with India via sea route, Thomas Coryate of the village Odcombe in Somerset, England, made an ambitious plan to travel to the Indies, as he called it, on foot. This wasn’t his first undertaking. Having travelled across Europe on foot before, writing a travelogue Crudities on his experience which brought him some fame, he now wished to travel to a place no Englishmen had gone before. Motivated by the thought of gaining more fame with this venture so as to win the affection of Lady Ann Harcourt of Prince Henry’s Court, even the idea of traversing 5000 miles on foot as compared to 1975 miles that he did in Europe did not dissuade him.
Known as ‘the long strider’, in 1612, Coryate set for his journey to the Indies from London. And in year 1999, more than three hundred years later, his journey and subsequent struggles, somehow inspired Dom Moraes to traverse the same route to correlate Coryate’s experience in the now altered places and its people. Coryate travelled alone, Moraes took the journey with Sarayu Srivatsa, the co-author of this book.
Dom Moraes, poet, novelist and columnist, is seen as a foundational figure in Indian English Literature. He published nearly thirty books in his lifetime. In 1958, at the age of twenty, he won the prestigious Hawthornden Prize for poetry. He was awarded the Sahitya Akademi Award for English in 1994. The Long Strider in Jehangir’s Hindustan was first published in the year 2003. Moraes passed away in 2004.
Sarayu Srivatsa, trained as an architect and city planner at the Madras and Tokyo universities, was a professor of architecture at Bombay University. Her book, Where the Streets Lead, published in 1997 had won the JIIA Award. She also co-authored two books with Dom Moraes: The Long Strider, and Out of God’s Oven (shortlisted for the Kiriyama Prize). Her first novel, The Last Pretence, was longlisted for the Man Asian Literary Prize, and upon its release in the UK (under the title If You Look For Me, I am Not Here), was also included on The Guardian’s Not the Booker Prize longlist.
Srivatsa, who travelled with Moraes to all the places Coryate passed through, writes diary chapters coextending the same routes subsequently. So, each fictive reconstruction of a period and place of Coryate’s travel by Moraes is followed by a diary chapter for the same place by Srivatsa. In that sense the book becomes part biographical fiction and part memoir.
Coryate, son of a Vicar and dwarfish in stature, was seized by this desire to gain fame and respect. What desire seized the imagination of Moraes, eludes this reader. It, however, doesn’t escape the notice that both the writers shared somewhat similar plight towards the end.
Some of Coryate’s writing during the period did not survive as it was destroyed by Richard Steele, but the rest was sent to England and was posthumously published in an anthology in 1625. Basing his research on such sources, after extensive three years of investigation, Moraes managed to create an account of Coryate’s demeanour, his lived life in a new land with diverse people and customs at different places which he found both shocking and fascinating. Coryate found the people of India loud and violent but he was also touched by their generosity and kindness. He witnessed the disagreements between Hindus and Muslims, the caste system where the upper caste oppressed the people from lower caste, sati, and the ways of Buddhist monks, Sikhs, pundits of Benaras and Aghoris[1], the lifestyle of Jehangir and the city of Agra before Taj Mahal. He was fortunate to have an audience with Jehangir, the main reason of his travel, but he failed in securing his patronage or enough money to continue to China which he had been his original intent.
In Moraes’ writing, the era comes alive. Vivid imagery and description makes the struggles and sufferings of Coryate palpable on one hand and on the other offer a view on the unfolding of history in a country where these many hundred years later, the echoes of a past similar to the present can be heard. In the preface, Moraes posits one of the reasons to take on the book — to compare the India then with the country during his times. As the reader proceeds with the story, the comparison becomes apparent in Moraes’ construction vis-a-vis Srivatsa’s entries.
Towards the end, an ailing Coryate succumbed to his illness and his body was buried somewhere near the dock at Surat. He could not make a journey home in 1615, but in 2003 a brick from his supposed tomb was sent back to the church in Odcombe by Srivatsa where a ninety six year old vicar waited patiently for the only famous man from Odcombe to return home. The epilogue by Srivatsa gives an account of Moraes’ own struggle with cancer and his demise in 2004, a year after the book was published. It is but right that the soil from his grave in Mumbai also found a resting place in Odcombe.
Rakhi Dalal writes from a small city in Haryana, India. Her work has appeared in Kitaab, Scroll, Borderless Journal, Nether Quarterly, Aainanagar, Hakara Journal, Bound, Parcham and Usawa Literary Review.
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No longer does this heart sing the way it did, In those days of years past, when it's abode Was in your arms; when in your eyes it lived Or under the calm shadow of your locks.
It would sleep when the days got all too harsh. Now it but murmurs rarely a few songs From days of old, as the book of the past Lies open on the table half read and torn.
Shahalam Tariq is based in Rawalpindi, Pakistan. His writings on history, theory and literature have appeared in The Friday Times and Bazm e Dana. His poems have appeared in The Writers Sanctuary, an anthology of poetry.
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From Left to Right: Boethius, Keirkegaard and Montaigne. Courtesy: Abdullah Rayhan
“Do you hear the whisper of the shadows? This happiness feels foreign to me. I am accustomed to despair.”
-Forough Farrokhzad (1934-1967), Iranian Poet and Filmmaker
We seek psychotherapy to deal with the distress, sadness, depression, and psychological dimensions that are beyond our reach. Even after going through the medical procedure, we are seldom left with the satisfying sensation we deeply crave. This is where philosophy comes in.
To Socrates, philosophy was basically the way to live a life. He mainly observed how life functions and examined the influences that allocate life with certain affects. Other philosophical ideas too somewhat try to interpret the nature of existence in a similar manner. There are tons of such schools: from absurdism, to existentialism, nihilism, Hegelian, Kantian, and whatnot. But, apart from offering ideas and perspectives on existence, what else do they contribute? It can be a bit vague to trace the purpose of such philosophical ideas where the basic understanding, instead of leading toward fulfillment, can plunge us into the deepest pit of darkest despair. Existential philosophy will constantly remind you of life’s futility, ethical philosophies will keep painting idealistic portraits all to no avail. Finally, you are left with novel knowledge that does not necessarily help you deal with the struggles drowning your heart within a blurry tumult.
Fortunately, practical application of philosophy exists. Last year, when I was particularly at my lowest, estranged from everything I adored, all prospects of happiness ruined, abandoned to face monstrous adversities with a heavy bleeding heart, I found Boethius[1] comforting.
Camus, Sartre, and Nietzsche will comfort you with the assurance that you can construct optimism with your own effort. They tell your life has no inherent meaning, thus you are allowed to come up with your own sense of existence and give it any meaning you can conjure up at will. Bentham will tell you how to establish collective contentment. Kant will give you formulas to maintain peace. But none of them essentially gives a clear picture of what happiness really is. This makes Boethius unique. He doesn’t adhere to any false hopes, he rejects all things that are constructed, yet, through a transparent honesty, he shows a path that can lead toward organic satisfaction, not laced with any promises of universal fulfillment, just simple reasoning advocating for individual contentment.
Boethius basically inspires us to contemplate on our happiness. He directly questions the idea of happiness we so intimately endorse. Boethius asks you,
“Do you really hold dear that kind of happiness which is destined to pass away? Do you really value the presence of Fortune when you cannot trust her [Fortune] to stay and when her departure will plunge you in sorrow? And if it is impossible to keep her at will and if her flight exposes men to ruin, what else is such a fleeting thing except a warning of coming disaster?”
We consider ourselves lucky when we get our desired happiness. But, being lucky or ‘fortunate’ cannot be the standard that constructs happiness. In Boethius’ words, “happiness can’t consist in things governed by chance” mainly because there’s no guarantee it will last. He argues anything that is ephemeral, transient, and temporary cannot be of any value in terms of happiness as when that happiness evaporates, it is replaced by sorrow that is sometimes too much to bear. In this way, state of happiness is “a warning of coming disaster”. Happiness should not be the reason for despair and discontent. Thus, happiness brought by luck is not what it appears to be.
He further asks if something that is temporary can really be claimed as one’s own. Boethius’s voice renders one mute when he states, “I can say with confidence that if the things whose loss you are bemoaning were really yours, you could never have lost them.”
A significant portion of Boethius’s argument is surrounding the transience of happiness. If happiness lies in what’s temporary, then isn’t misery temporary as well? Boethius puts it with much clarity. He comforts you, saying: “If you do not consider that you have been lucky because your onetime reasons for rejoicing have passed away, you cannot now think of yourself as in misery, because the very things that seem miserable are also passing away.”
Boethius inspires you to wonder about the nature of misery. We are miserable, sad, melancholic usually because we had a taste of happiness sometimes in the past, which is missing at the moment. We were happy once. But happiness is no longer part of our lives, and this absence is what’s causing our misery. Had we not had that happiness before, we wouldn’t have the misery that chokes our heart with a suffocating grip. This is the reason Boethius called happiness “a warning of coming disaster”.
Think about it. Someone who is currently living the same life as you may not be in similar misery as you because, as they haven’t had the happiness you had, they are not burdened to deal with the absence that you are compelled to plummet in. Thus, neither happiness nor misery operate based on any strict blueprint, rather it is something formed by one’s own experience and are inter-dependent. Boethius puts it very eloquently saying, “There is something in the case of each of us that escapes the notice of the man who has not experienced it, but causes horror to the man who has […] Nothing is miserable except when you think it so, and vice versa, all luck is good luck to the man who bears it with equanimity”. We lose our ability to “bear it (despair) with equanimity” because of our past interactions with pleasant experiences.
Perhaps you would relate to Boethius in terms of misery though not in an entirely literal sense. Boethius had everything. A beautiful wife, two affectionate children, popularity, respect, novelty, an amazing home, and enough money to live without any worrying. Yet, because of some false accusation, he was suddenly deprived of it all and was imprisoned. His happy life suddenly became a dark den overpouring with impenetrable despair. Many of our misery too is born because of its contrast to the time when we were happy. Now think about it for a moment. Boethius was devastated in the cell because he previously had a satisfying life. Had he lived like a homeless person with nothing of his own, the confined space of that very cell would appear satisfactory because of the roof over the head and chunks of food on the plate no matter how dim and damp the dark roof or how stale the smelly food. It shows how subjective the texture of happiness is.
Boethius deconstructs the common perception of happiness, breaking it down to a rather ‘mundane’ prospect of life on the contrary to our belief of it being a significant one. He believes our idea of happiness itself is laced with misery. He proclaims, “how miserable the happiness of human life is; it does not remain long with those who are patient and doesn’t satisfy those who are troubled.”
So, if happiness indeed is of the nature that compulsorily leaves one unsatisfied, then does happiness deserves to be attributed with divine epithet? Boethius disagrees. He presents a compelling argument for this, saying, “[H]appiness is the highest good of rational nature and anything that can be taken away is not the highest good – since it is surpassed by what can’t be taken away …” It is the unreliability of our perceived idea of happiness that makes it a futile one with little or no value.
So, if happiness is something that is transient, unreliable, and can never offer the contentment it promises, then is happiness really something to chase after? “Happiness which depends on chance comes to an end with the death of the body,” propounds Boethius. Thus, to cling on to happiness is to cling on to a slippery rope dangling on top of a void filled to the brim with invisible abyss. You cannot do anything to make this notion of happiness fruitful in the sense you believe it to be. Boethius thinks it’s foolish to attempt to make this ineffective happiness endure and persist. He words it differently saying, “what an obvious mistake to make – to think that anything can be enhanced by decoration that does not belong to it.” Thus, again, the problem lies with the way we shape the notion of happiness.
As our immediate cognition tells us, the most apparent formula of happiness is a combination of romantic love and successful career. But is it really true? If you have understood Boethius, you probably realise that these temporary agents (romantic partner and career) cannot make you content for long. Something that is not entirely yours own cannot get you that contentment you crave. Kierkegaard too agrees how things that are not inherently one’s own are subject to loss, thus misery. Kierkegaard delivers the idea with a touch of subtle humour,
“Marry, and you will regret it; don’t marry, you will also regret it; marry or don’t marry, you will regret it either way. Laugh at the world’s foolishness, you will regret it; weep over it, you will regret that too; laugh at the world’s foolishness or weep over it, you will regret both. Believe a woman, you will regret it; believe her not, you will also regret it… Hang yourself, you will regret it; do not hang yourself, and you will regret that too; hang yourself or don’t hang yourself, you’ll regret it either way; whether you hang yourself or do not hang yourself, you will regret both.”
Kierkegaard and Boethius clearly intersect at certain points. Having happiness too, with its transience and all, is always the cause of a constant despair. Boethius very wittily points out that when we don’t have happiness, we strive and struggle to attain it. Once we have attained it, we become anxious to preserve it because no matter how much we enjoy happiness, at the back of our mind, we are aware of its temporary and fragile nature. This is why Kierkegaard says all our prospects of happiness are ultimately fated to end up in regret. Michel de Montaigne words this human tendency more concisely saying, “he who fears he shall suffer, already suffers what he fears”. In other words, as being in happiness always contains the risk of losing the happiness, this fear actually prevents one from ever fully attaining that state of mind.
Kierkegaard reaches such a conclusion because he too believed happiness as we know it is transient and fragile. The reason, as he locates, is its inorganic essence. Happiness modified with external force will never be permanent or make one content. He imagined happiness as an inswing door. He says, “the door of happiness opens inward, one should keep aside a little to open it: if one pushes, they close it more and more”. This is to say that one should not put any external force to influence happiness. That way, it’ll only cause more damage than good, or as Kierkegaard words it, the door of happiness will “close more and more”.
This overall means, our understanding of happiness, which is generally tied to external factors, can never bring within our reach the happiness we idealise with transcended romanticism. Thus, we are putting so much value in that idea of happiness in futile attempts, not knowing what it has in store for us while in reality it does not deserve to be the glorified item that sits at the epitome of human desire.
Interestingly, Boethius, Kierkegaard, and Montaigne have similar ideas on obtaining true contentment. They all agree that it’s not attainable with external properties and should be dug up from ones within. They commonly emphasise internal resources over external acquisitions.
Montaigne, for example, closely focuses on the nuanced foundation where the true happiness lies. Yes, material and metaphysical attainments can make us happy, he agrees, but not genuinely as we want it to be. He suggests, “[W]e should have wife, children, goods, and above all health, if we can, but we must not bind ourselves to them so strongly that our happiness depends on them. We must reserve a backshop wholly our own.” Similar to Boethius, Montaigne too recommends not relying our happiness on subjects that are subject to transience. Rather he advices to “reserve a backshop”. This “backshop” is the inner sanctum, a profound part of ourselves that remains untouched by the outer world, free from all kinds of external force. He designs this backshop as a space “wherein to settle our true liberty, our principal solitude and retreat”.
Kierkegaard too advocates for contentment that arises from within rather than from external influences whose essential nature is transient. In Kierkegaard’s perception, similar to Montaigne’s, it is silence, solitude, and introspection within us that can get us the contentment we idealise as happiness. He perceived all kinds of temporal gains as a reason for eventual dissatisfaction and advocated for things that remain untainted for eternity like intellect and truth.
Similar to Kierkegaard and Montaigne, Boethius agrees it is internal stability that overpowers the temporary shower of ecstatic sense of euphoria external fortune brings. Boethius advocates for this internal stability with better wording,
“If you are in possession of yourself you will possess something you would never wish to lose and something Fortune could never take away.”
This internal stability, according to Boethius, comes from one’s power of reasoning. Similar to Kierkegaard, Boethius prioritises intellectual resources because it has the ability to make one indifferent to their own fate. Intellect can make one recognise that there cannot be any prospect of contentment in things that are unstable, and everything that fortune brings is laced with this vicious instability. By fortune, Boethius does not mean a sudden stroke of good luck that potentiates all of our solvencies, but rather it’s everything good that happens to us without our own effort whether it’s a small gift from a loved one, or the smile of a baby. These make us happy, yet these are external forces. Fate intervenes in our life, leaving us with little to no control over our own selves. We can’t control a baby from smiling, and we won’t get out of our way and prevent a loved one from offering us a flower which they have invested so much thought in, but when babies do not smile at us, or when no one is left to offer even a stem of flower to us, that is when we experience a suffocation that could break our already shattered heart. Boethius asks us to realise all these with a clear conscience and allow our intellect and power of reasoning to locate what’s unstable and help us grip onto only what’s inherently ours.
All these perspectives boil down to the fact that the reason we are not happy isn’t because we are constantly chasing it, but rather we have a wrong perception of what happiness is. Happiness is not the greatest good, nor is it anything to die for. It is, as clichéd as it may sound, something present within all of us with a very apparent eminence, and all one has to do to access it is have an open mind and reach ones within with honesty. Through this lens one doesn’t have to ‘imagine’ Sisyphus happy, rather Sisyphus is ‘happy’ for real and for eternity.
Works Cited:
On the Consolation of Philosophy by Anicius Manlius Severinus Boethius
Either/Or by Søren Kierkegaard
[1] Anicius Manlius Severinus Boethius (480-524), Roman statesman, historian and polymath
Essais by Michel de Montaigne
Abdullah Rayhan studies Literature and Cultural Studies at Jahangirnagar University.
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Photo Courtesy: Jairam Pathak, provided by G Javaid Rasool.
The impulsive flashes of a birdwatcher Fills the birder’s ears with fluttering twitters. Her chattering words Begin to utter her vision. The body is illuminated with the avian soul --
Longing to fly, To be one among them, and Discovering the façade of being In yet another life for a moment.
Loud cheerful cackles flash In amusing oddity.
The desperation for a shot from a proficient vantage Is jolted when the subject moves hither and thither.
The birder’s wary eyes glow again and again, in other moments, As though virtually seeing From the bird’s perspective, And gulps all the loud cravings In a draught; shunning aside prudery For creatures of sky leave in a tearing hurry.
Roaming around trivial flats on the hillside, A piece of wet monsoon land dotted with scanty shrubberies, The birder begins his ferreting, suspicious Following bit by bit the hunch, the hope To shoot avian frolic.
Experiencing the euphoria of spirit, Yet wary of achieving some corporeal trance, The birdwatcher turns back And we begin going hand in hand Into the midnight of a garden of virtuality.
The virtuality vanishes, assigning us To discover the original clay in each of us.
G. Javaid Rasool, a self-proclaimed Lucknow boy, is a social worker. ‘The Wire’ has been publishing his poetic compositions. Besides, Varsity of Columbia, WCAR, etc. have carried his articles.
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When a friend of mine glorified living in the hills and suggested I should live close to nature in order to nurture my creative side, I disagreed without showing displeasure as it would have appealed to me a decade ago. Instead of shifting to the mountains to forge a deep connection with nature, now I prefer to increase my interactions with nature and its elements in the nearby surroundings every day. Even if these exchanges are small and trivial, these are spread throughthe day and keep happening with amazing frequency.
Finding ample time to feel the presence of nature all around leaves me with negligible desire to relocate to the hillside where I would have the privilege to spread myself on a roadside bench and gaze and wave at newly married couples clasping their hands and walking down the road with melting ice-cream cones. I do not wish to turn into another such old man with a toothless grin, who never shies away from showing his naughty side whenever an opportunity arises.
Not considering such indulgences as effective remedies to stay young at heart during old age, the all-pervasive burst of energy actually comes from the bout of inspiration to produce a new creative work. The hills or the muse are just two known – and popular – sources while the fact is that there are infinite sources to explore. It depends on the individual embarking on this journey to awaken the creative self.
Hills are romanticised and considered to be the abode of purity with the power to trigger creativity like no other place. My recent visits to the hills did not prod me to write. While such a visit could be inspiring for many people who prefer the serenity of the hills to produce a masterpiece, I would consider myself an exception or a part of the small group holding a divergent opinion. Those who say you do not face writer’s block on the hillside are not telling the entire truth. Without contesting their belief, I am quick to retort by saying that I do not stare at the blank page and do not face any shortage of ideas here. I am happy to live in the plains and remain a plain writer without any complaints.
Those who live in the hills and write profusely get to write about nature and the people they observe closely during their long walks. The hill towns also have a vast population of ghosts to write about since they prefer to live and breathe clean, fresh air and enjoy the mist and fog of the mountains. This category of dead folks brings so many stories to life. With deadpan humour, the writers relate engaging stories but if there is an abundance of paranormal tales from writers in the hills, it does not mean that the writers from the small towns across the country do not have spooky encounters to narrate. There is no dearth of ghosts to explore in the haunted, dilapidated buildings, cemeteries and treetops. If the emerging and established writers take a keen interest to spin bewitching tales, there can be a potpourri of ghostly delights to feast upon. Instead of trekking to the hills in search of lively characters where the human population is not dense, it is better to seek variety in the plains where the population is teeming with saints and sinners of varying degrees, climbing the heights of divine glory and plumbing the lows of depravity.
Abandon the idea of finding a goldmine of ideas in the hills and choose to focus on the world you live in. Relocating to get inspired involves disconnecting in the greed of enrichment. The ability to source the hidden treasures from the town or the locality comes to those who respect it unconditionally, just as we value the love we get unconditionally. There are many who leave for the hills to become fantastic storytellers, but their output fails to impress and loses consistency. Only when they come down and hit the mean streets, travel in crowded buses and trains, enter flea markets and dingy, narrow lanes do they become an integral part of the creative madness and their output shows that solitude is not the sole stimulant: a chaotic environment can also work its magic to stir creativity in wandering souls.
In case you have garnered a modicum of success and wish to experiment, you can try the hills or the beaches to measure the impact on your creative output. But in case you realise you can write well without changing your pin code, and all you need is a house with big windows providing a wide view of the verdant garden lined with trees and plants, offering a clear vision of quietness, then you can deliver a good creative work by sourcing material from the life lived, from the things you can imagine.
Taking a short break to tour the hills has left me disappointed once again. A depressed state of mind and boredom gripped me more than the lush green vistas. I missed the traffic, the mad rush for trains, and the tearing hurry to cross bridges, the restlessness to leave others behind. The sense of satisfaction found in the hill people seemed to infect me. With limited sources of entertainment, preferring to hit the sleep mode was the best thing to do. The idyllic scenery relaxed me for a few days and then the craving for frenzy took over. Depriving myself of it further would make me sick. So, I returned earlier than I had planned to, with the realisation that writing in the hills would be a challenging job for me. It could force me to quit writing forever. I could well be one of those seasonal types who retreat there to recharge their batteries and come back super charged to face the daily hectic grind of the real world.
How long would an ambulance take to reach me during a medical emergency in the hills also loomed large as a growing concern. Negotiating a sharp bend and thinking about such situations made me feel low. As I grow older, I refuse to be enchanted by apples and apple-picking. The childhood fancy of farm-picking sessions, of plucking litchis, berries, and cherries and apples and eating them in the orchards can be skipped or realised within a week. This charming activity cannot make a strong case to become a resident of the hills. Besides, the local market in the neighbourhood has good supplies throughout the year.
Dozens of markets, malls, bargain stores, eating joints, beauty parlours, and multiplexes are likely to be missed in the hills where consumerism is still not rampant. Aside from natural produce, other staple items are more expensive in the hills. Maintaining budgets would be an uphill task for an aspiring writer. Farmer markets would tempt me exploit those, but I do not want to join the list of discredited experts who exploit and then write about exploitation, thereby showcasing their hypocrisy to the world. Locating an advertising agency in a hill station would be another challenge as the clients think creative honchos from the ad world and film world live in the big cities. Agreed, having a second home in the hills for vacation purpose or weekend breaks is a good option. But writers cannot have this luxury unless they churn out bestsellers to finance a second home.
You could be a writer who is read not just in the hills but also read by those from the plains and beyond. Make your location immaterial for writing. Junk the idea that a masterpiece with a universal appeal can come from a serene place alone. Writing thrives with speed, pace, and action. And the plains are remarkably good at offering this advantage, not just the slow-moving life and stillness in the hills that makes the mind race faster when the body is in a state of relaxation.
Devraj Singh Kalsiworks as a senior copywriter in Kolkata. His short stories and essays have been published in Deccan Herald, Tehelka, Kitaab, Earthen Lamp Journal, Assam Tribune, and The Statesman. Pal Motors is his first novel.
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