Hanif Kureishi: Love + Hate: Stories and Essays

However, I figured out, years later, that I in particular had been persuaded. I had betrayed a more thoughtful and realistic position, getting everything the wrong way round. Somehow I had joined a protection racket or cult. Whatever happened, Dad couldn’t be disenchanted, or taste the bitterness of failure. It had become my job, as his disciple and imitator, to shield him from truths which, however tough they might have been, could have made him more imaginative. That was my naivety; but I was young, and this was ages ago, before I could recognise how necessary and important disappointment is, and long before I saw that others’ delusions keep them sane, but don’t necessarily do the same for us.

*

In many other ways, my mates and cohorts and those a bit older in the 60s and 70s, mature property owners now, were a generation of hoodwinked fools. We, who had denounced and given up on numerous authorities, had sought new masters over and over again. Friends, and those in our circles, were Maoists, Stalinists and Trotskyites of various types; others I knew followed Scientology and similar groups, like EST (Erhard Seminars Training), to which they showed cult-like dedication. We doubters seem to be easily impressed by those with conviction. And it is the attitude of the believer rather than the belief itself which is the crucial thing here. Whether it’s political or scientific salvation, seventy-two virgins waiting in heaven, a particular example of satanic ritual abuse, or the idea that one has a crucial message of liberation for the world, it is the state of absolute certainty and dogmatism which is the menace. The idea that by removing the object of the delusion one will cure the delusion is itself a delusion. Delusions are two-a-penny; what is significant is the attitude taken towards the material. Any fool can believe the sun will rise tomorrow: it takes a certain kind of absurd commitment to believe in, say, the efficacy of lifelong celibacy, or prayer or heaven, or some kind of political paradise — or to believe in a con man. It is the absurdity of the belief which makes the commitment to it absolutely necessary, and the intractability of the conviction will be in inverse proportion to the unsustainability of the idea.

In my case absurdity had certainly created commitment. I and some others kept Jeff going, as if he had started his own religion. But it was from this engagement with Jeff that a question formed in my mind, one of the most important there is. Can one person drive another person mad, persuading them to forsake that which is truly of value, collapsing their mind so they see reality askew? Certainly, adults can drive children mad, and adults can make one another crazy by creating conflicts in them which seem insoluble, or for which the only solution might appear to be a retreat into inner chaos and disintegration. Jeff seemed to have that effect on me. But if my head was parked under the bed, I had to wonder about my own part in putting it there. I seemed to have willingly joined a sect and come to believe that my suffering was worthwhile and would lead, eventually, to relief and happiness. I had believed Jeff was the solution when he was the problem, and that my madness was the only thing keeping me sane.

Sometimes you can only get anywhere by giving up on people, by cutting the links between you. How do you begin to do that? With Jeff, it felt as if he was no longer a real person in the world, but, rather, as if I’d swallowed but could not digest him. People can kill themselves to get rid of a devilish persecutor inside them.

*

The last time we met, in a cafe near my house, Jeff wasn’t in good shape. His fiancée seemed to have disappeared, and she didn’t want to know anything about where he’d got so much money from, or even hear from him again. Thugs had been coming to his place to threaten him, and he’d had to call the police. It seemed to me that his mania had surrendered to disintegration; his body had given up and he couldn’t get out of bed or wake up properly. He could barely breathe or talk. I told him that it had been nine months since my money had gone missing, and I was going to give a statement to the police. He looked alarmed and promised to give me a ‘little bit’ on Monday, and he winked. To prove it — and, perhaps to keep up appearances — he showed me a bank statement for forty-three million rials belonging to a Dubai sheik he’d ‘invested’ for.

I laughed and attempted to add to the bitterness of his woes by telling him that I’d worked briefly in a women’s prison and could still recall the hopeless cries of the self-harmers and the clink of keys being turned in locks. He nodded and said that it was now inevitable that he would have to do ‘time’. He knew he wouldn’t like it in jail, particularly as he was claustrophobic. His voice began to break, and he said he’d only stolen money — or ‘borrowed’ it, as he preferred to put it — when he’d received a notice claiming to deliver £350,000 to his account. He’d then begun to move money around, and everything went crazy, as it can when you get desperate and start to panic. I visualised him being encircled by those he’d wanted to enrich; and I knew he feared being shut in, and returned to the place he was most afraid of. The claustrophobic desires his own immurement, and he had brought it about that he would be shut in for a long time.

That’s justice for you, and as I watched the sexless, bland bean counter walk away, it just seemed obvious that time is more valuable than money. It took me a while to see this. Chandler had done me a terrible disservice by creating the impression that money was the only important thing in the world, that it was love itself, the milk of paradise, the medium that mattered the most, being more important than ideas, or poetry, or friendship or conversation. This was the point at which communism and capitalism met: where the single value was the crudest form of social utility.

*

One day I was released — by the pitying look on a good friend’s face. After he’d heard me out for at least the third time, he was firm. ‘More than enough already,’ he said. ‘This has gone too far. Let him go.’

‘Has it gone too far? Are you sure?’

‘All you can do is write it out.’

My heart sank, and my instinct was to resist such a terrible truth, one which was disruptive and uncomfortably liberating, connecting me to that which Henry James referred to as ‘the grim face of reality’. After all, the masochistic bond is one of the strongest there is. We choose our oppressors; we love them like our parents. Doesn’t La Boétie write somewhere, ‘Freedom is the one thing which men have no desire for’? I wandered around for a few days as if I’d been punched. Eventually, I dragged myself to my desk. Perhaps my friend was correct; perhaps there was nothing else for it but the breaking of that bond of voluntary servitude, and serious reflection. Jeff had enlarged my fears, at times making them very large indeed. But at least I could see what they were. I had to find a way to live around them.

It is exhausting work to disperse all goodness and create futility and pointlessness. None of this wild fantasy had been good for Jeff, for me, for anyone. Artists have an imagination, their minds can go anywhere, but their feet have to be on the ground, and their words organised. Insofar as it was possible, I would have to see Jeff as he was, and consider what I’d made of him. It can be real work keeping alive the most important things, and everybody hides from that which matters most to them. When it comes to writing, it is probably true that human weakness in all its varieties is the only subject there is, and I had had more than enough of that.

I began to write, throwing down thoughts as they occurred to me, while not being sure as I began on this piece that writing is quite the cure it can be made out to be. Not only is writing an indirect and long-term form of communication, but doesn’t writing open a wound before it heals it?