April 04, 2020
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The Ho-Humdrum

The yawn of lassitude, the drab of the quotidian, the assembly line of repetition—the late poet laureate waxes soporific on the redundancy of time.

The Ho-Humdrum
Illustration by Sorit
The Ho-Humdrum
But should you fail to keep your kingdom And, like your father before you come Where though accuses and feeling mocks, Believe your pain...

- W.H. Auden, Alonso to Ferdinand

Known under several aliases—anguish, ennui, tedium, doldrums, humdrum, the blahs, apathy, listlessness, stolidity, lethargy, languor, accidie, etc—boredom is a complex phenomenon and by and large a product of repetition. It would seem, then, that the best remedy against it would be constant inventiveness and originality. That is what you, young and newfangled, would hope for. Alas, life won’t supply you with that option, for life’s main medium is precisely repetition.

One may argue, of course, that repeated attempts at originality and inventiveness are the vehicle of progress and—in the same breath—civilisation. As benefits of hindsight go, however, this one is not the most valuable. For should we divide the history of our species by scientific discoveries, not to mention ethical concepts, the result will not be in our favour. We will get, technically speaking, centuries of boredom. The very notion of originality or innovation spells out the monotony of standard reality, of life, whose main medium—nay, idiom—is tedium.

In that, it—life—differs from art, whose worst enemy, as you probably know, is cliche. Small wonder, then, that art, too, fails to instruct you as to how to handle boredom. There are few novels about this subject; paintings are still fewer; and as for music, it is largely non-semantic. On the whole, art treats boredom in a self-defensive, satirical fashion. The only way art can become a solace from boredom, the existential equivalent of cliche, is if you yourselves become artists. Given your number, though, this prospect is as unappetising as it is unlikely.

But even should you march out of this commencement in full force to typewriters, easels and Steinway grands, you won’t shield yourselves from boredom entirely. If repetitiveness is boredom’s mother, you, young and newfangled, will be quickly smothered by lack of recognition and low pay, both chronic in the world of art. In these respects, writing, painting, composing music are plain inferior to working for a law firm, a bank, or even a lab.

The notion of originality spells out the monotony of standard reality, of life, whose main medium, nay idiom, is tedium.

Herein, of course, lies art’s saving grace. Not being lucrative, it falls victim to demography rather reluctantly. For if, as we’ve said, repetition is boredom’s mother, demography (which is to play in your lives a far greater role than any discipline you’ve mastered here) is its other parent. This may sound misanthropic to you, but I am more than twice your age, and I have lived to see the population of our globe double. By the time you are my age, it will have quadrupled, and not exactly in the fashion you expect.

That alone will reduce the prospects of originality and inventiveness as antidotes to boredom. But even in a more monochromatic world, the other trouble with originality and inventiveness is precisely that they literally pay off. Provided that you are capable of either, you will become well off rather fast. Desirable as that may be, most of you know first-hand that nobody is as bored as the rich, for money buys time, and time is repetitive. Assuming that you are not heading for poverty—for otherwise you wouldn’t have entered college—one expects you to be hit by boredom as soon as the first tools of self-gratification become available to you.

Thanks to modern technology, those tools are as numerous as boredom’s synonyms. In light of their function—to render you oblivious to the redundancy of time—their abundance is revealing. Equally revealing is the function of your purchasing power, towards whose increase you will walk out of this commencement ground through the click and whirr of some of those instruments tightly held by your parents and relatives. It is a prophetic scene, for you are entering the world where recording an event dwarfs the event itself—the world of video, stereo, remote control, jogging suit, and exercise machine to keep you fit for reliving your own or someone else’s past: canned ecstasy claiming raw flesh.

Illustration by Sorit

Everything that displays a pattern is pregnant with boredom. That applies to money in more ways than one, both to the banknotes as such and to possessing them. That is not to bill poverty, of course, as an escape from boredom—although St Francis, it would seem, has managed exactly that. Yet for all the deprivation surrounding us, the idea of new monastic orders doesn’t appear particularly catchy in this era of video-Christianity. Besides, young and newfangled, you are more eager to do good in some South Africa or other than next door, keener on giving up your favourite brand of soda than on venturing to the wrong side of the tracks. So nobody advises poverty for you. All one can suggest is to be a bit more apprehensive of money, for the zeros in your accounts may usher in their mental equivalents.

A man shooting heroin into his vein does so, in general, for the same reason you buy a CD: to dodge the redundancy of time.

As for the poverty, boredom is the most brutal part of its misery, and the departure from it takes more radical forms: of violent rebellion or drug addiction. Both are temporary, for the misery of poverty is infinite; both, because of that infinity, are costly. In general, a man shooting heroin into his vein does so largely for the same reason you buy a video: to dodge the redundancy of time. The difference, though, is that he spends more than he’s got, and that his means of escape become as redundant as what he is escaping from faster than yours. On the whole, the difference in tactility between a syringe’s needle and a stereo’s push button roughly corresponds to that between the acuteness and dullness of time’s impact upon the have-nots and the haves. In short, whether rich or poor, sooner or later you will be afflicted by this redundancy of time.

Potential haves, you’ll be bored with work, friends, spouses, lovers, the view from your window, the furniture or wallpaper in your room, your thoughts, yourselves. Accordingly, you’ll try to devise ways of escape. Apart from the self-gratifying gadgets mentioned before, you may take up changing jobs, residence, company, country, climate; you may take up promiscuity, alcohol, travel, cooking lessons, drugs, psychoanalysis.

In fact, you may lump all these together; and for a while that may work. Until the day, of course, when you wake up in your bedroom amid a new family and a different wallpaper; in a different state and climate, with a heap of bills from your travel agent and your shrink, yet with the same stale feeling toward the light of day pouring through your window. You’ll put on your loafers only to discover they’re lacking bootstraps to lift yourself out of what you recognise. Depending on your temperament or the age you are at, you will either panic or resign yourself to the familiarity of the sensation; or else you’ll go through the rigmarole of change once more.

Neurosis and depression will enter your lexicon; pills, your medical cabinet. Basically, there is nothing wrong about turning life into the constant quest for alternatives, into leapfrogging jobs, spouses, surroundings, etc, provided you can afford the alimony and jumbled memories.

This predicament, after all, has been sufficiently glamorised on screen and in Romantic poetry. The rub, however, is that before long this quest turns into a full-time occupation, with your need for an alternative coming to match a drug addict’s daily fix.

There is yet another way out of it, however. Not a better one, perhaps, from your point of view, and not necessarily secure, but straight and inexpensive. Those of you who have read Robert Frost’s Servant to Servants may remember a line of his: “The best way out is always through.” So what I am about to suggest is a variation on the theme. When hit by boredom, go for it. Let yourself be crushed by it; submerge, hit boredom. In general, with things unpleasant, the rule is, the sooner you hit bottom, the faster you surface.

The idea here, to paraphrase another great poet of the English language, is to exact full look at the worst. The reason boredom deserves such scrutiny is that it represents pure, undiluted time in all its repetitive, redundant, monotonous splendour.

In a manner of speaking, boredom is your window on time, on those properties of it one tends to ignore to the likely peril of one’s mental equilibrium. In short, it is your window on time’s infinity, which is to say, on your insignificance in it. That’s what accounts, perhaps, for one’s dread of lonely, torpid evenings, for the fascination with which one watches sometimes a fleck of dust aswirl in a sunbeam, and somewhere a clock tick-tocks, the day is hot, and your willpower is at zero.

The more finite a thing is, the more it is charged with life, joy, emotions. Infinity isn’t terribly lively. Boredom tells you that.

Once this window opens, don’t try to shut it; on the contrary, throw it wide open. For boredom speaks the language of time, and it is to teach you the most valuable lesson in your life—the one you didn’t get here, on these green lawns—the lesson of your utter insignificance. It is valuable to you, as well as to those you are to rub shoulders with. ‘You are finite’, time tells you in a voice of boredom, ‘and whatever you do is, from my point of view, futile.’ As music to your ears, this, of course, may not count; yet the sense of futility, of limited significance even of your best, most ardent actions is better than the illusion of their consequences and the attendant self-aggrandisement.

For boredom is an invasion of time into your set of values. It puts your existence into its perspective, the net result of which is precision and humility. The former, it must be noted, breeds the latter. The more you learn about your own size, the more humble and the more compassionate you become to your likes, to that dust aswirl in a sunbeam or already immobile atop your table. Ah, how much life went into those flecks! Not from your point of view but from theirs.

You are to them what time is to you; that’s why they look so small. And do you know what the dust says when it’s being wiped off the table?

‘Remember me,’

Whispers the dust.

Nothing could be farther away from the mental agenda of any of you, young and newfangled, than the sentiment expressed in this two-liner of the German poet Peter-Huchel, now dead.

I’ve quoted not because I’d like to instil in you affinity for things small—seeds and plants, grains of sand or mosquitoes—small but numerous. I’ve quoted these lines because I like them, because I recognise in them myself, and, for that matter, any living organism to be wiped off from the available surface. “Remember me,” whispers the dust. And one hears in this that if we learn about ourselves from time, perhaps time, in turn, may learn something from us. What would that be? That inferior in significance, we best it in sensitivity.

This is what it means to be insignificant. If it takes will-paralysing boredom to bring this home, then hail the boredom. You are insignificant because you are finite. Yet the more finite a thing is, the more it is charged with life, emotions, joy, fears, compassion. For infinity is not terribly lively, not terribly emotional. Your boredom, at least, tells you that much. Because your boredom is the boredom of infinity.

Respect it, then, for its origins—as much perhaps as for your own. Because it is the anticipation of that inanimate infinity that accounts for the intensity of human sentiments, often resulting in a conception of a new life. This is not to say that you have been conceived out of boredom, or that the finite breeds the finite (though both may ring true). It is to suggest, rather, that passion is the privilege of the insignificant.

So try to stay passionate, leave your cool to constellations. Passions, above all, are a remedy against boredom. Another one, of course, is pain, physical more so than psychological, passion’s frequent aftermath, although I wish you neither. Still, when you hurt you know that at least you haven’t been deceived (by your body or your psyche). By the same token, what’s good about boredom, about anguish and the sense of the meaninglessness of your own, of everything else’s existence, is that it is not a deception.

You also might try detective novels or action movies—something that leaves you where you haven’t been verbally/visually/mentally before—something sustained, if only for a couple of hours. Avoid TV, especially flipping the channels: that’s redundancy incarnate. Yet should those remedies fail, let it in, ‘fling your soul upon the growing gloom’. Try to embrace, or let yourself be embraced by, boredom and anguish, which anyhow are larger than you. No doubt you’ll find that bosom smothering, yet try to endure it as long as you can, and then some more. Above all, don’t think you’ve goofed somewhere along the line, don’t try to retrace your steps to correct the error. No, as the poet said, “Believe your pain.” This awful bear hug is no mistake. Nothing that disturbs you is. Remember all along that there is no embrace in this world that won’t finally unclasp.

(Excerpts from the celebrated essay In Praise of Boredom by Joseph Brodsky in the collection On Grief and Reason with permission from Penguin. It was originally delivered as a commencement address at Dartmouth College, USA, in July 1989)

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