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Paz looks at the people and landscapes of India, based on his years with the Mexican embassy, offering a collection of essays on Indian history, culture, art, politics, language, and philosophy.

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我们活在遗忘与回忆之间：此刻是受绵亘不变的时间所侵蚀的一座岛屿。

在伊斯兰教建筑中，完全没有雕刻而成的，这与印度建筑大异其趣。这些建筑物的迷人之处在于它们周围环绕着庭院，依规律地重复而变化出来的几何图形所规划而成。五颜六色的广阔空地与沙面信道以棕榈树区隔，在它们之间，大型的长方形水池依照当时的时刻与光线的变化，而映照出静止的建筑物与飘过天际的云朵的不同风貌。光影与时间永不厌倦地游戏，不断翻新，也永远不变。水有神奇的双重功能：反映世界，以及将之粉碎。我们看见，然后又看不见；留下来的只有镜花水月般的短暂影像。这些陵寝毫无恐怖之处：它们让人有天地悠悠之感，也使心灵得到宁静。它们简单与和谐的形状可以满足精神最深沉的需求：对秩序的渴望，对均衡的喜爱。同时它们也激发了我们的幻想。这些亭园楼阁使我们忍不住想要梦想及飞行。它们是魔毯。

我永远忘不了有天下午，我无意间漫步至一座小清真寺中。寺里空无一人。墙壁是大理石打造，壁上刻有《古兰经》的经文。上方是平静祥和的蓝天，只有偶尔一群绿鹦鹉飞越，才会打破这股静谧。我待了几个小时，什么都没想。一段极乐至福的时光，当夜幕低垂，蝙蝠成群结队在天空盘旋，才让这股至高无上的幸福告一段落。它们不用开口，便已告诉我该回到现实世界了。蓝色的长方形水池内，一片万里无云的苍穹中显现天地悠悠的景象。几年后，我在阿富汗的赫拉特（Herat）也有相同的体验：不是在清真寺中，而是在一座已颓圮的伊斯兰教寺院尖塔的阳台上。我在此复述最后几句，因为，它们或许更能简明扼要地表达我目前对这种体验的回忆：

我没有见到无形象的景象，

我没有看到形貌回旋直到它们消失

在纹风不动的澄澈中，

本体没有苏菲派教徒的本质。

我没有啜饮丰足的虚无【……】

我看到一片蓝天及所有的蓝，

由白至绿，

白杨树的扇状叶，

以及一棵松树上，不像鸟而更像空气

一只黑白相...

The idea of a just society forms no part of the Hindu philosophical tradition. It has been argued that the concept of dharma compensates for this omission, but I disagree: dharma is an ethic, not a politics. The difference from the Christian ideal is even greater and more radical [than its difference from Greek philosophy]: to save oneself, for a Christian, is to enter into the Kingdom of Heaven. A kingdom is a collective entity… It is the opposite of the solitary liberated Hindu. Nor do Hindu texts—with one exception—extol civic action, unlike the Greeks, Romans, and Chinese. Confucius’ thinking is essentially political. Plato and Aristotle wrote books on politics… They did not, of course, believe that politics was the road to wisdom… In the case of Christianity, politics is permeated wit...

In China, although there was political criticism, people never discussed the foundations of society as they did in Greece. Only in two periods of profound social crisis did the philosophical and the political debate refer to original principles: in the era of the Warring States, and in the third century, when the Taoist philosophy of action-nonaction prevailed. In general, the criticism limited itself to praising or censuring the acts of the ministers of the Son of Heaven. The Chinese never doubted their institutions: they were defenders of a social order that for them was a reflection of the heavenly order.

我坐在一棵大树的树根，一尊夜的雕像之上，试着将我的所见所闻、所嗅、所感受到的，全都详列出来：眼花缭乱、惶恐、茫然、错愕、喜悦、狂热、恶心、无法抗拒的吸引力。是什么吸引了我？很难说：人类无法承担太多的真实。没错，太过真实就会成为不真实，不过那种不真实忽然幻化成一座阳台，我由此凝视——那是什么？凝视着远方，仍然无以名之……

至于当地民众的皈依伊斯兰教，上百万改变信仰的新信徒几乎都是来自种姓制度的下层阶级。这种现象是三种情况所形成的结果。第一，征服后之政治与军事的新秩序；第二，伊斯兰教提供了让人得以由轮回之锁链解脱的可能性，这种解脱不只是宗教的，也是社会的：皈依者成为信徒的兄弟，第三，伊斯兰教传教士的耕耘。苏菲派在两个地区不遗余力地宣教，如今这两地——巴基斯坦与孟加拉，都是伊斯兰教国家。

书籍介绍

Paz looks at the people and landscapes of India, based on his years with the Mexican embassy, offering a collection of essays on Indian history, culture, art, politics, language, and philosophy.