Eat, Pray, Love (29 page)

61

R
ichard from Texas left today. Flew back to Austin. I took the drive with him to the airport, and we were both sad. We stood for a long time on the sidewalk before he went inside.

“What am I gonna do when I don’t have Liz Gilbert to kick around anymore?” He sighed. Then he said, “You’ve had a good experience at the Ashram, haven’t you? You look all different from a few months back, like maybe you chucked out some of that sorrow you been hauling around.”

“I’m feeling really happy these days, Richard.”

“Well, just remember—all your misery will be waiting for you at the door upon your exit, should you care to pick it up again when you leave.”

“I won’t pick it up again.”

“Good girl.”

“You’ve helped me a lot,” I told him. “I think of you as an angel with hairy hands and cruddy toenails.”

“Yeah, my toenails never really did recover from Vietnam, poor things.”

“It could’ve been worse.”

“It
was
worse for a lot of guys. At least I got to keep my legs. Nope, I got a pretty cushy incarnation in this lifetime, kiddo. So did you—never forget that. Next lifetime you might come back as one of those poor Indian women busting up rocks by the side of the road, find out life ain’t so much fun. So appreciate what you got now, OK? Keep cultivating gratitude. You’ll live longer. And, Groceries? Do me a favor? Move ahead with your life, will ya?”

“I
am.
”

“What I mean is—find somebody new to love someday. Take the time you need to heal, but don’t forget to eventually share your heart with someone. Don’t make your life a monument to David or to your ex-husband.”

“I won’t,” I said. And I knew suddenly that it was true—I
wouldn’t.
I could feel all this old pain of lost love and past mistakes attenuating before my eyes, diminishing at last through the famous healing powers of time, patience and the grace of God.

And then Richard spoke again, snapping my thoughts back quickly to the world’s more basic realities: “After all, baby, remember what they say—sometimes the best way to get over someone is to get under someone else.”

I laughed. “OK, Richard, that’ll do. Now you can go back to Texas.”

“Might as well,” he said, casting a gaze around this desolate Indian airport parking lot. “Cuz I ain’t gettin’ any prettier just standing around here.”

62

O
n my ride back to the Ashram, after seeing Richard off at the airport, I decide that I’ve been talking too much. To be honest, I’ve been talking too much my whole life, but I’ve really been talking too much during my stay at the Ashram. I have another two months here, and I don’t want to waste the greatest spiritual opportunity of my life by being all social and chatty the whole time. It’s been amazing for me to discover that even here, even in a sacred environment of spiritual retreat on the other side of the world, I have managed to create a cocktail-party-like vibe around me. It’s not just Richard I’ve been talking to constantly—though we did do the most gabbing—I’m always yakking with somebody. I’ve even found myself—in an
Ashram,
mind you!—creating appointments to see acquaintances, having to say to somebody, “I’m sorry, I can’t hang out with you at lunch today because I promised Sakshi I would eat with her . . . maybe we could make a date for next Tuesday.”

This has been the story of my life. It’s how I am. But I’ve been thinking lately that this is maybe a spiritual liability. Silence and solitude are universally recognized spiritual practices, and there are good reasons for this. Learning how to discipline your speech is a way of preventing your energies from spilling out of you through the rupture of your mouth, exhausting you and filling the world with words, words, words instead of serenity, peace and bliss. Swamiji, my Guru’s master, was a stickler about silence in the Ashram, heavily enforcing it as a devotional practice. He called silence the only true religion. It’s ridiculous how much I’ve been talking at this Ashram, the one place in the world where silence should—and can—reign.

So I’m not going to be the Ashram social bunny anymore, I’ve decided. No more scurrying, gossiping, joking. No more spotlight-hogging or conversation-dominating. No more verbal tap-dancing for pennies of affirmation. It’s time to change. Now that Richard is gone, I’m going to make the remainder of my stay a completely quiet experience. This will be difficult, but not impossible, because silence is universally respected at the Ashram. The whole community will support it, recognizing your decision as a disciplined act of devotion. In the bookstore they even sell little badges you can wear which read, “I am in Silence.”

I’m going to buy four of those little badges.

On the drive back to the Ashram, I really let myself dip into a fantasy about just how silent I am going to become now. I will be so silent that it will make me famous. I imagine myself becoming known as That Quiet Girl. I’ll just keep to the Ashram schedule, take my meals in solitude, meditate for endless hours every day and scrub the temple floors without making a peep. My only interaction with others will be to smile beatifically at them from within my self-contained world of stillness and piety. People will talk about me. They’ll ask, “Who
is
That Quiet Girl in the Back of the Temple, always scrubbing the floors, down on her knees? She never speaks. She’s so elusive. She’s so mystical. I can’t even imagine what her voice sounds like. You never even hear her coming up behind you on the garden path when she’s out walking . . . she moves as silently as the breeze. She must be in a constant state of meditative communion with God.
She’s the quietest girl I’ve ever seen.
”

63

T
he next morning I was down on my knees in the temple, scrubbing the marble floor again, emanating (I imagined) a holy radiance of silence, when an Indian teenage boy came looking for me with a message—that I needed to report to the Seva Office immediately.
Seva
is the Sanskrit term for the spiritual practice of selfless service (for instance, the scrubbing of a temple floor). The Seva Office administers all the work assignments for the Ashram. So I wandered over there, very curious as to why I’d been summoned, and the nice lady at the desk asked me, “Are you Elizabeth Gilbert?”

I smiled at her with the warmest piety and nodded. Silently.

Then she told me that my work detail had been changed. Due to a special request from management, I was no longer to be part of the floor-scrubbing team. They had a new position in mind for me at the Ashram.

And the title of my new job was—if you will kindly dig this—“Key Hostess.”

64

T
his was so obviously another one of Swamiji’s jokes.

You wanted to be The Quiet Girl in the Back of the Temple? Well, guess what . . .

But this is what always happens at the Ashram. You make some big grandiose decision about what you need to do, or who you need to be, and then circumstances arise that immediately reveal to you how little you understood about yourself. I don’t know how many times Swamiji said it during his lifetime, and I don’t know how many more times my Guru has repeated it since his death, but it seems I have not quite yet absorbed the truth of their most insistent statement:

“God dwells within you, as you.”

AS you.

If there is one holy truth of this Yoga, that line encapsulates it. God dwells within you as you
yourself,
exactly the way you are. God isn’t interested in watching you enact some performance of personality in order to comply with some crackpot notion you have about how a spiritual person looks or behaves. We all seem to get this idea that, in order to be sacred, we have to make some massive, dramatic change of character, that we have to renounce our individuality. This is a classic example of what they call in the East “wrong-thinking.” Swamiji used to say that every day renunciants find something new to renounce, but it is usually depression, not peace, that they attain. Constantly he was teaching that austerity and renunciation—just for their own sake—are not what you need. To know God, you need only to renounce one thing—your sense of division from God. Otherwise, just stay as you were made, within your natural character.

So what is my natural character? I love studying in this Ashram, but my dream of finding divinity by gliding silently through the place with a gentle, ethereal smile—who is that person? That’s probably someone I saw on a TV show. The reality is, it’s a little sad for me to admit that I will never be that character. I’ve always been so fascinated by these wraith-like, delicate souls. Always wanted to be the quiet girl. Probably precisely because I’m
not.
It’s the same reason I think that thick, dark hair is so beautiful—precisely because I don’t have it, because I can’t have it. But at some point you have to make peace with what you were given and if God wanted me to be a shy girl with thick, dark hair, He would have made me that way, but He didn’t. Useful, then, might be to accept how I was made and embody myself fully therein.

Or, as Sextus, the ancient Pythagorian philospher, said, “The wise man is always similar to himself.”

This doesn’t mean I cannot be devout. It doesn’t mean I can’t be thoroughly tumbled and humbled with God’s love. This does not mean I cannot serve humanity. It doesn’t mean I can’t improve myself as a human being, honing my virtues and working daily to minimize my vices. For instance, I’m never going to be a wallflower, but that doesn’t mean I can’t take a serious look at my talking habits and alter some aspects for the better—working
within
my personality. Yes, I like talking, but perhaps I don’t have to curse so much, and perhaps I don’t always have to go for the cheap laugh, and maybe I don’t need to talk about myself quite so constantly. Or here’s a radical concept—maybe I can stop interrupting others when they are speaking. Because no matter how creatively I try to look at my habit of interrupting, I can’t find another way to see it than this: “I believe that what I am saying is more important than what you are saying.” And I can’t find another way to see
that
than: “I believe that I am more important than you.” And that must end.

All these changes would be useful to make. But even so, even with reasonable modifications to my speaking habits, I probably won’t ever be known as That Quiet Girl. No matter how pretty a picture that is and no matter how hard I try. Because let’s be really honest about who we’re dealing with here. When the woman at the Ashram Seva Center gave me my new job assignment of Key Hostess, she said, “We have a special nickname for this position, you know. We call it ‘Little Suzy Creamcheese,’ because whoever does the job needs to be social and bubbly and smiling all the time.”

What could I say?

I just stuck out a hand to shake, bade a silent farewell to all my wishful old delusions and announced, “Madam—I’m your girl.”