The Book of Disquiet (20 page)

I often wonder what I would be like if, shielded from the winds of fate by the screen of wealth, I’d never been brought by the dutiful hand of my uncle to an office in Lisbon, nor risen from it to other offices, all the way up to this paltry pinnacle as a competent assistant bookkeeper, with a job that’s like a siesta and a salary that I can live on.

I realize that if I’d had this imagined past, I wouldn’t now be able to write these pages, which are at least something, and therefore better than all the pages I would only have dreamed of writing in better circumstances. For banality is a form of intelligence, and reality –
especially if stupid or crude – is a natural complement of the soul.

My job as a bookkeeper is responsible for a large part of what I’m able to feel and think, since this occurs as a denial and evasion of that selfsame job.

If I had to list, in the blank space of a questionnaire, the main literary influences on my intellectual development, I would immediately jot down the name of Cesário Verde,* but I would also write in the names of Senhor Vasques my boss, of Moreira the head bookkeeper, of Vieira the local sales representative, and of António the office boy. And as the crucial address of them all I would write LISBON in big letters.

The fact is that not only Cesário Verde, but also my co-workers, have served as correction coefficients for my vision of the world. I think that’s the term (whose exact meaning I obviously don’t know) for the treatment given by engineers to mathematics so that it can be applied to life. If it is the right term, then that’s what I meant. If it isn’t, then let’s imagine it could be, the intention substituting for the failed metaphor.

And if I think, with all the lucidity I can muster, about what my life has apparently been, I see it as a coloured thing – a chocolate wrapper or a cigar band – swept from the dirty tablecloth by the brisk brush of the housemaid (who’s listening overhead) and landing in the dustpan with the crumbs and the crusts of reality proper. It stands out from other things with a similar destiny by its privilege of getting to ride in the dustpan as well. And above the maid’s brushing the gods continue their conversation, indifferent to the affairs of the world’s servants.

Yes, if I’d been wealthy, shielded, spruce, ornamental, I wouldn’t even have been this brief episode of pretty paper among crumbs; I would have remained on a lucky dish – ‘Thank you but no’ – and have retreated to the sideboard to grow old. This way, rejected after my useful substance has been eaten, I go to the rubbish bin with the dust of what’s left of Christ’s body, and I can’t imagine what will follow and among what stars, but something – inevitably – will follow.

Since I have nothing to do and nothing to think about doing, I’m going to describe my ideal on this sheet of paper –

Note

The sensibility of Mallarmé in the style of Vieira;* to dream like Verlaine in the body of Horace; to be Homer in the moonlight.

To feel everything in every way; to be able to think with the emotions and feel with the mind; not to desire much except with the imagination; to suffer with haughtiness; to see clearly so as to write accurately; to know oneself through diplomacy and dissimulation; to become naturalized as a different person, with all the necessary documents; in short, to use all sensations but only on the inside, peeling them all down to God and then wrapping everything up again and putting it back in the shop window like the sales assistant I can see from here with the small tins of a new brand of shoe polish.

All these ideals, possible or impossible, now end. Now I face reality, which isn’t even the sales assistant (whom I don’t see), only his hand, the absurd tentacle of a soul with a family and a fate, and it twists like a spider without a web while putting back tins of polish in the window.

And one of the tins fell, like the Fate of us all.*

The more I contemplate the spectacle of the world and the ever-changing state of things, the more profoundly I’m convinced of the inherent fiction of everything, of the false importance exhibited by all realities. And in this contemplation (which has occurred to all thinking souls at one time or another), the colourful parade of customs and fashions, the complex path of civilizations and progress, the grandiose commotion of empires and cultures – all of this strikes me as a myth and a fiction, dreamed among shadows and ruins. But I’m not sure
whether the supreme resolution of all these dead intentions – dead even when achieved – lies in the ecstatic resignation of the Buddha, who, once he understood the emptiness of things, stood up from his ecstasy saying, ‘Now I know everything’, or in the jaded indifference of the emperor Severus: ‘Omnia fui, nihil expedit – I’ve been everything, nothing’s worth the trouble.’

…the world – a dunghill of instinctive forces that nevertheless shines in the sun with pale shades of light and dark gold.

The way I see it, plagues, storms and wars are products of the same blind force, sometimes operating through unconscious microbes, sometimes through unconscious waters and thunderbolts, and sometimes through unconscious men. For me, the difference between an earthquake and a massacre is like the difference between murdering with a knife and murdering with a dagger. The monster immanent in things, for the sake of his own good or his own evil, which are apparently indifferent to him, is equally served by the shifting of a rock on a hilltop or by the stirring of envy or greed in a heart. The rock falls and kills a man; greed or envy prompts an arm, and the arm kills a man. Such is the world – a dunghill of instinctive forces that nevertheless shines in the sun with pale shades of light and dark gold.

To oppose the brutal indifference that constitutes the manifest essence of things, the mystics discovered it was best to renounce. To deny the world, to turn our backs on it as on a swamp at whose edge we suddenly find ourselves standing. To deny, like the Buddha, its absolute reality; to deny, like Christ, its relative reality; to deny .....

All I asked of life is that it ask nothing of me. At the door of the cottage I never had, I sat in the sunlight that never fell there, and I enjoyed the future old age of my tired reality (glad that I hadn’t arrived there yet). To still not have died is enough for life’s wretches, and to still have hope .....

..... satisfied with dreams only when I’m not dreaming, satisfied with the world only when I’m dreaming far away from it. A swinging pendulum, back and forth, forever moving to arrive nowhere, eternally captive to the twin fatality of a centre and a useless motion.

I seek and don’t find myself. I belong to chrysanthemum hours, neatly lined up in flowerpots. God made my soul to be a decorative object.

I don’t know what overly pompous and selective details define my temperament. If I love the ornamental, it must be because I sense something there that’s identical to the substance of my soul.

The simplest, truly simplest things, which nothing can make semi-simple, become complex when I live them. To wish someone a good day sometimes intimidates me. My voice gets caught, as if there were a strange audacity in saying these words out loud. It’s a kind of squeamishness about existing – there’s no other way to put it!

The constant analysis of our sensations creates a new way of feeling, which seems artificial to those who only analyse with the intellect, and not with sensation itself.

All my life I’ve been metaphysically glib, serious at playing around. I haven’t done anything seriously, however much I may have wanted to. A mischievous Destiny had fun with me.

To have emotions made of chintz, or of silk, or of brocade! To have emotions that could be described like that! To have describable emotions!

I feel in my soul a divine regret for everything, a choked and sobbing grief for the condemnation of dreams in the flesh of those who dreamed
them. And I hate without hatred all the poets who wrote verses, all the idealists who saw their ideals take shape, all those who obtained what they wanted.

I haphazardly roam the calm streets, walking until my body is as tired as my soul, grieved to the point of that old and familiar grief that likes to be felt, pitying itself with an indefinable, maternal compassion set to music.

Sleep! To fall asleep! To have peace! To be an abstract consciousness that’s conscious only of breathing peacefully, without a world, without heavens, without a soul – a dead sea of emotion reflecting an absence of stars!

The burden of feeling! The burden of having to feel!

… the hypersensitivity of my feelings, or perhaps merely of their expression, or perhaps, more accurately, of the intelligence which lies between the former and the latter and which forms, from my wish to express, the fictitious emotion that exists only to be expressed. (Perhaps it’s just the machine in me that reveals who I’m not.)

There’s an erudition of acquired knowledge, which is erudition in the narrowest sense, and there’s an erudition of understanding, which we call culture. But there’s also an erudition of the sensibility.

Erudition of the sensibility has nothing to do with the experience of
life. The experience of life teaches nothing, just as history teaches nothing. True experience comes from restricting our contract with reality while increasing our analysis of that contact. In this way our sensibility becomes broader and deeper, because everything is in us – all we need to do is look for it and know how to look.

What’s travel and what good is it? Any sunset is the sunset; one doesn’t have to go to Constantinople to see it. The sensation of freedom that travel brings? I can have it by going from Lisbon to Benfica,* and have it more intensely than one who goes from Lisbon to China, because if the freedom isn’t in me, then I won’t have it no matter where I go. ‘Any road,’ said Carlyle,* ‘this simple Entepfuhl road, will lead you to the end of the World.’ But the Entepfuhl road, if it is followed all the way to the end, returns to Entepfuhl; so that Entepfuhl, where we already were, is the same end of the world we set out to find.

Condillac begins his celebrated book* with: ‘No matter how high we climb or how low we descend, we never escape our sensations.’ We never disembark from ourselves. We never attain another existence unless we other ourselves by actively, vividly imagining who we are. The true landscapes are those that we ourselves create since, being their gods, we see them as they truly are, which is however we created them. None of the four corners of the world is the one that interests me and that I can truly see; it’s the fifth corner that I travel in, and it belongs to me.

Whoever has crossed all the seas has crossed only the monotony of himself. I’ve crossed more seas than anyone. I’ve seen more mountains than there are on earth. I’ve passed through more cities than exist, and the great rivers of non-worlds have flown sovereignly under my watching eyes. If I were to travel, I’d find a poor copy of what I’ve already seen without taking one step.

In the countries that others go to, they go as anonymous foreigners. In the countries I’ve visited, I’ve been not only the secret pleasure of the unknown traveller, but also the majesty of the reigning king, the indigenous people and their culture, and the entire history of the nation and its neighbours. I saw every landscape and every house because they were me, made in God from the substance of my imagination.

For a long time now I haven’t written. Months have gone by in which I haven’t lived, just endured, between the office and physiology, in an inward stagnation of thinking and feeling. Unfortunately, this isn’t even restful, since in rotting there’s fermentation.

For a long time now I haven’t written and haven’t even existed. I hardly even seem to be dreaming. The streets for me are just streets. I do my office work conscious only of it, though I can’t say without distraction: in the back of my mind I’m sleeping instead of meditating (which is what I usually do), but I still have a different existence behind my work.

For a long time now I haven’t existed. I’m utterly calm. No one distinguishes me from who I am. I just felt myself breathe as if I’d done something new, or done it late. I’m beginning to be conscious of being conscious. Perhaps tomorrow I’ll wake up to myself and resume the course of my own existence. I don’t know if that will make me more happy or less. I don’t know anything. I lift my pedestrian’s head and see that, on the hill of the Castle, the sunset’s reflection is burning in dozens of windows, in a lofty brilliance of cold fire. Around these hard-flamed eyes, the entire hillside has the softness of day’s end. I’m able at least to feel sad, and to be conscious that my sadness was just now crossed – I saw it with my ears – by the sudden sound of a passing tram, by the casual voices of young people, and by the forgotten murmur of the living city.

For a long time now I haven’t been I.

It sometimes happens, more or less suddenly, that in the midst of my sensations I’m overwhelmed by such a terrible weariness of life that I can’t even conceive of any act that might relieve it. Suicide seems a dubious remedy, and natural death – even assuming it brings unconsciousness – an insufficient one. Rather than the cessation of my
existence, which may or may not be possible, this weariness makes me long for something far more horrifying and profound: never to have existed at all, which is definitely impossible.

Now and then I seem to discern, in the generally confused speculations of the Indians, something of this longing that’s even more negative than nothingness. But either they lack the keenness of sensation to communicate what they think, or they lack the acuity of thought to really feel what they feel. The fact is that what I discern in them I don’t clearly see. The fact is that I think I’m the first to express in words the sinister absurdity of this incurable sensation.

And yet I do cure it, by writing about it. Yes, for every truly profound desolation, one that’s not pure feeling but has some intelligence mixed in with it, there’s always the ironic remedy of expressing it. If literature has no other usefulness, it at least has this one, though it serves only a few.