Using Masks as Tools of Self-Discovery

The Poems Of Vikram Babu
Poetry by Jesús Aguado / Translated By Electa Arenal / Beatrix Gates
Available: January 2009
Host Publications

Say not, “I have found the truth,” but
Rather, “I have found a truth.”
Say not, “I have found the path of the soul.”
Say rather, “I have met
the soul walking upon my path.”
For the soul walks upon all paths.
-Kahlil Gibran

There exists within every culture the desire to delve into the innermost workings of human nature and expose the conflicts and hypocrisies that divide every person from his or her Self. The poet has always served as a facilitator and mentor in this task, guiding those with the fortitude and desire for such a journey through the darkest passages of their own minds. The Spanish poet, Jesus Aguado, performs this sacred charge by adopting the guise of a seventeenth-century Indian mystic and basket-weaver called Vikram Babu. In his newest book of poems titled The Poems of Vikram Babu, Aguado presents the reader with dark scenarios and sometimes rather comical situations, and then poses questions that dare the reader to explore his or her relationship to the words on the page. But why does Aguado choose the persona of an Indian mystic? And why do the poems in this collection follow such a rigid pattern? While the specific reasons why Aguado imbues his poetry with these characteristics may not be known, it can be inferred that he uses the persona of an Indian mystic to create a sense of the student/teacher relationship between the speaker and the reader. This guise also allows Aguado to detach himself from his creation, giving the poetry in this collection a distinct personality that is not necessarily defined by the author’s own emotions and convictions. The rigid structure used by Aguado may be nothing more than an example of the way in which an Indian mystic may query his students, or it may be a way of inviting the reader to compare him or herself to the subject of the poem.

The persona has always been a standard tool of many of the greatest poets throughout history. Jeannine Hall Gailey, in her essay, “Why We Wear Masks,” writes, “a persona is the “I” of a narrative or the implied speaker of a lyric poem” (1). This is, of course, a rather text book definition for an element used in writing for as many different reasons as there are writers. But Gailey goes further by explaining that the use of the persona is “an exercise in empathy and analysis” (1) that frees the writer and allows the reader to feel what the speaker feels, and see what the speaker sees. In her poem, “Phantasia for Elvira Shatayev,” poet Adrienne Rich speaks through the voice of Elvira Shatayev, leader of a woman’s climbing team who died, along with the other women in her party, while climbing Lenin Peak during a storm in 1974. Addressing her husband, the speaker lists her reasons for undertaking such a dangerous climb, and explains the depth of comradery and love the women have for each other (4). Through this persona Rich is able to convey to the reader the struggle for validation and acceptance a woman in a male-dominated society must undergo, sometimes losing her life in the process. Many of Rich’s poems are written through the personas of real people with tragic stories, inviting the reader to view these individuals as being more than just media fodder, but real people with thoughts and feelings, hopes and dreams.

There are other ways that a poet can employ the use of a persona effectively in his or her works. Some poets pose riddles, enticing the reader to guess at what mask they have chosen to wear. Emily Dickinson does this with exceptional skill. She has been everything from an insect to a cloud, hiding behind clever metaphors and hints. Sylvia Plath’s poem, “Metaphors,” does essentially the same thing, although after reading the first line most will already guess the answer. When the speaker describes herself as “a riddle in nine syllables” (726), there is not much left to puzzle over for the reader. However, the riddle may not have been Plath’s main theme, but a vehicle to drive home another message.

Vikram Babu, the persona used by Jesus Aguado in his latest book of poems, is obviously not used in the same way that the previously mentioned poets choose to incorporate theirs. Instead, Aguado has more in common with Kahlil Gibran and his poetic masterpiece, titled The Prophet. Both Aguado and Gibran channel their inspiration through spiritual teachers who are sought out by those in need of guidance and instruction. Gibran’s persona, named “Almustafa,” (3) answers questions posed by the inhabitants of the city of Orphalese, where he has lived for the past twelve years. The narrative structure employed by Gibran works to draw the reader into the poetry, but more from the perspective of a bystander that is hearing, vicariously, the teachings of Almustafa to his followers. Aguado’s speaker is given no such background information or narrative context, and the reader must create for him or herself the conditions under which these poems are presented. This approach works well for Aguado, and I found myself reading the poems as if Vikram Babu was speaking directly to me, as we both sat meditating by the banks of the river. Both Gibran and Aguado, however, use their personas similarly, to create a textbook of sorts, to guide the reader on a path of truth seeking and self-discovery.

Through Vikram Babu, Aguado dissociates his Self from his poems, making it easier for the reader to claim ownership of the ideas they contain. He is also able to transcend the boundaries of time, religious belief, and cultural constraint by donning the mask of such a benevolent character. In comparison, Gibran’s persona runs a striking parallel to the character of Jesus Christ. Even the way in which Gibran’s speaker addresses his followers is reminiscent of Christ’s sermons. But while Gibran’s speaker is addressing the inhabitants of a fictional city, Aguado’s speaker seems to be posing his questions directly to the reader.

Another important difference between Gibran and Aguado is in the way the poems are written. Gibran’s poems are free-flowing statements advocating a spiritual approach to everyday life, but Aguado’s poems are questions posed in the form of a simile, each one following a strict pattern of structure. Aguado deliberately uses the same format for all fifty of the poems in this collection, presumably to give a traditional voice to his mystic Indian speaker. But repetition is used quite frequently in poetry for a number of reasons. Some poets repeat significant phrases throughout their poems to help guide the reader’s interpretation. Others may incorporate the techniques of poetic meter to present their message in a more subtle way. Aguado’s use of repetition seems to be a way of connecting the poems to each other and to the reader. George Szirtes, author of an essay called, “Formal Wear: Notes on Rhyme, Meter, Stanza and Pattern,” says that patterns “can be the beginnings of religious vision” (5). Like the words a Buddhist monk chants in order to induce a state of pure meditation, the repeated structure in Aguado’s poems works to direct the reader’s gaze inward, until the message is completely absorbed into his or her consciousness.

One more definitive characteristic of The Poems of Vikram Babu is the use of simile found in every one of the poems. All of the poems begin with an almost identical format, such as, “Like the one who attempts” (Aguado 7). Using a Simile as structural support in these poems is a creative way of getting the reader to compare him or herself to the subject of the poem, even before the speaker asks the question, “you too?” (7). Although the use of the simile is by no means new to the poetic landscape, Aguado is able to incorporate this literary tool in such a way that the reader has no choice but to acknowledge the familiar aspects connecting him or her to the poem.

There are many different paths that lead to self-discovery, and some form of truth can be found through all of them. It is the poet’s task to create a map for the reader to consult in order to find his or her bearings in a world where society, like a thick fog, can sometimes bring fear and doubt to a confused and weary traveler. Through The Poems of Vikram Babu, Jesus Aguado has fashioned a map that will serve well the reader who decides to embark on this most serious of expeditions. The defining trait of a great poet is that “if he is indeed wise he does not bid you enter the house of his wisdom, but rather leads you to the threshold of your own mind” (Gibran 56). A debt of gratitude is undeniably owed to Electa Arenal and Beatrix Gates for translating The Poems of Vikram Babu, so that many more people around the world can now add a new and powerful tool to their inventory of indispensable equipment for the journey of self-discovery.

Works Cited

Aguado, Jesus. The Poems of Vikram Babu. Trans. Electa Arenal and Beatrix Gates. Austin: Host, 2008.

Gailey, Jeannine Hall. “Why We Wear Masks.” Poemeleon. 2008. 20 Nov. 2008. http://www.poemeleon.org/gailey-why-we-wear-masks-essay/

Gibran, Kahlil. The Prophet. New York: Alfred A Knopf, 1994.

Plath, Sylvia. “Metaphors.” Perrine’s Literature: Structure, Sound, and Sense. Ed. Thomas R. Arp and Greg Johnson. Boston: Thomson Wadsworth, 2006. 726.

Rich, Adrienne. The Dream of a Common Language. New York: Norton, 1993.

Szirtes, George. “Formal Wear: Notes on Rhyme, Meter, Stanza, and Pattern.” Poetry 187.5 (2006): 416(9). Expanded Academic ASAP. Gale. Cerro Coso Commuity College. 20 Nov. 2008. http://find.galegroup.com/itx/start.do?prodld=EAIM