Fantasy and Allegory – A New Reading of a Timeless Favourite

I don’t think there will be many who do not know the story of The Chronicles of Narnia, even if they have not actually read the books. The stories of the four Pevensie children who discover the magical land of Narnia through the back of a wardrobe is the stuff of legend in literary circles – a land which they rule over as kings and queens after freeing it from the enchantment of the White Witch, under the benign yet firm supervision of Aslan the lion.

As fantasies for children go, this is a terrific universe filled with possibilities. There are talking animals, magical creatures from Greek mythology and English fairy-lore, and suitably satisfying and mysterious landscape worthy of exploration again and again. So one feels that if only the author in C. S. Lewis had let himself go he could have produced something similar to the The Lord of the Rings.

Unfortunately, he does not do that. The author sublimates himself to the Christian, so that the story becomes allegory – and mostly allegory. The spirit of gung-ho adventure is coated over with sickly-sweet preachiness which becomes so cloying towards the end that one almost feels like throwing up.

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The edition I read contained all the novels in the chronological order as regards the story:

1. The Magician’s Nephew
2. The Lion, the Witch and the Wardrobe
3. The Horse and His Boy
4. Prince Caspian
5. The Voyage of the Dawn Treader
6. The Silver Chair
7. The Last Battle

However, the actual order in which the books were published is:

1. The Lion, the Witch and the Wardrobe
2. Prince Caspian
3. The Voyage of the Dawn Treader
4. The Silver Chair
5. The Magician’s Nephew
6. The Horse and His Boy
7. The Last Battle

It seems that there is a hot dispute going on about the order in which the books should be read. After reading them in the chronological sequence, I would advise reading them in the sequence of publication. In my personal opinion, the last two – The Horse and His Boy, and The Last Battle – are better left unread, especially the last one. More about that later.

Aslan the Lion is Christ – this becomes evident in The Lion, the Witch and the Wardrobe itself. The White Witch (and later, the Queen of the Underworld) are embodiments of Evil with a capital E.

(I was a bit surprised that there was no sign of the gentleman with the horns and the forked tail. Evil is entirely feminine – that too, with a perverse sort of sexual attractiveness. It seems Lewis was genuinely frightened of woman’s sexuality: Susan becomes a “non-friend of Narnia” the moment she becomes a nubile young woman. Lewis’s protagonists, like that of Lewis Carroll, are prepubescent girls.)

The Christian world view is evident from the word go – for example, the animals and birds can all be killed and eaten, provided that they are not “talking animals”! (They have been specially blessed as such by Aslan, we are told, in the story of the creation of Narnia in The Magician’s Nephew.) This evidently comes from the Bible where Man is given dominion over every living thing on earth. In case we don’t get it, Aslan continuously addresses the boys as “Sons of Adam” and the girls as “Daughters of Eve” and says that only they can rule over Narnia. As the story progresses, it becomes more prevalent – and now racism and intolerance of the heathens also come into play.

The Calormenes – dark-skinned foreigners who worship a savage god Tash, wear turbans and carry scimitar-like swords – are an Englishman’s fantasy of the bloodthirsty and lecherous Turk. In their country, young girls are routinely married off to old codgers, and they wage war on the free countries like Narnia to rape and pillage. Their God Tash, however, is a pagan deity who is loosely associated with the gentleman I mentioned earlier – the guy with horns.

The unlikeable brat Eustace Scrubb is the son of liberal parents who are pacifists and vegetarians. He studies in a school which does not have corporal punishment and which does not teach the Bible – and is therefore full of bullies who are encouraged by the Principal! However, Eustace reforms after a visit to Narnia, and returns back to the school and hammers the living daylights out of the bullies. The Principal is removed from the school and ultimately becomes a Member of Parliament, where she lives happily ever after (note the point: M. P. ‘s are failed schoolteachers who fail to put the fear of God into children).

It is in the last book that Lewis outdoes himself. There is an ape who presents a donkey as Aslan. The ape is part of a conspiracy with the Caloremenes who present their God Tash and Aslan as the same, but don’t believe in either. Also, the ending is patently silly and for me, it was disgusting.

But…

If you can ignore the allegory and the preachiness, there are some pretty interesting adventures here. The first three books are rather well-written (although a bit simplistic) and The Voyage of the Dawn Treader is your classic sea adventure. The Magician’s Nephew is extremely funny in parts. One advice to prospective readers though – please give the last book a miss.

To a Bloodthirsty God

On the first of July, terrorists took over a cafe in the Bangladeshi capital of Dhaka and brutally hacked 20 hostages to death.  This has (understandably) shook the country and the world at large: especially since attacks against atheists, liberals and religious minorities are on the rise in the country since the past one year.  Predictably, posts lamenting the rise of Islamic fundamentalism (from the non-Muslim Right) and those stressing that this has nothing to do with Islam (from religious apologists) have swamped the social media.

This particular incident, in a world which is growing more and more xenophobic and violent, has set me thinking deeply: for the perpetrators of this outrage were mostly educated youth with middle class backgrounds.  The standard arguments about terrorism among the youth repeated ad nauseum by liberals (including yours truly!) – that mainly impoverished youngsters get sucked into terrorist outfits because it provides them sustenance; that terrorism arises mainly as a reaction against Western imperialist intervention – fall by the wayside here.  This was terrorism in the name of religion, pure and simple: a personal religion based on the hatred of the “other”.  And before my Muslim friends begin to take umbrage, let me reiterate that this kind of interpretation is possible with any faith.

Why?  Why do young people choose this path of hatred?

I have a theory.

I am an atheist for all practical purposes – I consider the concept of a personal god, sitting up there in the cloud distributing blessings to his sycophants and raining down thunderbolts on sinners and non-believers indescribably silly.  So also are the concepts of Indian gods with a multitude of faces and arms and gods who combine traits of animals and humans.  Taken literally, that is.  Once we consider these as metaphors, however, religious myths have an exquisite beauty.

I discovered Joseph Campbell in my early twenties.  Sadly, I don’t think he is read much now in India.  Campbell allowed me to look at myths, and thereby religion, in a new light.  I could suddenly understand why mythical stories thrilled me even when my rational mind refused to accept them; why I felt rejuvenated when the temple opened the doors of its sanctum sanctorum for the twilight aarathi.  Campbell put me in touch with my inner godhead, where all the journeys lead to, whether they are Hindu, Buddhist, Christian, Islamic or atheist.  This is the seat of the atman, the anatman, the immortal soul.  The various religions and their paraphernalia are all metaphors for the same inexpressible mystery of living – all different masks for the same God.

What we call spirituality is nothing but a name for this inner quest.  In Jungian terms, it is known as individuation; Campbell calls it the “Hero’s Journey”.  This spiritual side is essential to human beings, and in our current times when religion is no longer prominent in society, it is expressed through art and literature.

But the spiritual side is not all “good” – in fact, there is no good/ bad dichotomy there.  Everything is accepted.  One of the main aims of the spiritual quests is to go beyond good and evil.  This realm of the divine hosts both the ever-suffering Bhumi (The Earth Mother) as well as the bloodthirsty Kali.

One feature of our current society is the total abnegation of spirituality.  We have become a race of consumers, bent only on the satisfaction of sensual pleasures.  Success and failure are measured only on the basis of material gains: the growth of a country is evaluated solely on the basis of its GDP.  On the educational front, the humanities are frowned upon, seen as a refugee camp for those who cannot make it in the professions or hard science.

In this context, our thirsty spiritual side is desperately hunting for sustenance – and finding it in the call of a bloodthirsty god, worshipped by bigots of all colour.

C. G. Jung famously wrote an essay on Wotan, the Norse god of war, which frighteningly foretold the rise of Nazism and its link with the warlike mythology of the Germanic races.  Hitler was but a natural outgrowth of a warrior god who took over the psyche of a disenchanted people – and we know what level of destruction was wreaked on the world.  We do not want such a thing to happen again.

 

But to prevent that, we must reconnect with Indra, Wotan, Zeus, Kali… not in the public sphere but in the realm of the collective unconscious, without the intervention of bigoted middlemen, the self-proclaimed “spokespersons for God”.  We must recognise these entities within ourselves and sublimate them into our psyches.  Otherwise, the bloodthirsty god will carry away his pound of flesh – and this time, humanity may not recover.