They did nothing to offend me. Still, for the next two days I felt as if I had been cast out of paradise for having committed a mortal sin. It wasn't the expulsion itself that was so hard to bear. After all, I left of my own free will, doing what I felt was best for me. Still, I would have liked to hold on to my newfound bliss. The following noon I went back to the house on Szinva Street. The blinds of the second-story windows were still drawn. I was hoping the woman would open the door. I imagined her being alone in the flat. The little brass disk moved in the peephole, and the man could see my face. Slowly, very considerately, he let the disk swing back into place.
I dragged myself down the stairs, trying not to make any noise. I didn't understand what he could have meant by the encouraging look he'd given me before. Feeling cheated, I roamed the neighborhood for two days, waited, hung around the house. Had I given myself completely over to my pain, I suspect many things in my life would have turned out differently. Pain would have given me a chance to think through what had really happened in there. And if I had thought it through, I might have reached the frightening conclusion that I had learned to make love from the body of a man — not exclusively, but from the body of a man also— and this despite the fact that I have never, not then or at any other time, touched another man's body. And except for a bashful curiosity I have no desire to do so. Nevertheless, through the woman's body we did communicate. In trying to possess the woman, the other male body instinctively sought a common channel in which all our bodies could flow in a common rhythm. And that was the experience they deprived me of, but they also deprived themselves and each other of it. Something did happen, but what they took from me they could make use of only between themselves. Just as later, when I was with others, I made good use of what I'd learned from the two of them. The paternal encouragement in the young man's look referred to future times — it wasn't an invitation for me to come back.
Of course I didn't think all this through, I couldn't have. I found diversions, I avoided my pain. My urge to return to that place I sublimated in much more conventional ways. I formulated a code of behavior for myself. I never again indulged in pawing, grabbing, kissing, or running after girls; no courtship, no pining, no writing of love letters for me. Be smart, I said, with the encouraging paternal glance I had acquired from that stranger. I may not have been fully conscious of the origin of this high-handed, knowing glance, but I used it all the time. In some ways, I still do. And the girls, at least the ones I've wanted something to do with, have always proved to be smart.
I became part of an open world in which the laws of exclusive possession and appropriation do not apply, in which I enter into a mutual relationship not with a single chosen individual but with everybody. Or nobody, if you like. At the same time, my mother, ever since I can remember, all but forbade me to return her affection, which was, now that I think of it, a clever and instinctively cautious move on her part. In me she loved the man she had lost, but only through a tragic deception could my emotions have compensated her for that loss. She spared me from the pangs of love, and that is why it took me a very long time to understand that suffering is as much a part of a human relationship as pleasure is. I resisted tooth and nail every form of suffering. And it didn't occur to me that anyone expected me to reciprocate intense feelings; after all, my good looks earned me special privileges. Not that my looks could in any way make up for the indignities I had to endure on account of my family origins. But the tension between my social situation and my physical looks was enough to make me want to take root in a world that, whether it adored me or rejected me, did not lay claim to the whole of my life.
The devotion and admiration were meant for my physical attractiveness, the rejection for my social position. Unlike my friend, whose greatest ambition was to get to know, conquer, comprehend, bond another human being to himself and make that person his own, my own need to know and possess was fueled not by an overwhelming, self-effacing desire to understand, to identify totally with another being, but by the ambition to create order in my own affairs. We each lacked half of ourselves. I had a home, but not a homeland. He had a homeland, but not a home.
When it came to practical, expedient self-control, I was no less irrational than my friend. This self-control became my freedom. I used the natural affection of others as a means to an end, and to the same extent I curbed my own inclinations if they didn't fit a given situation and might hamper me in realizing my goals. So much for my moral justification. I never expected more from another person than I was willing to give of myself. I preferred to get less. I trained myself to be so sensible, so hard-nosed, that the very possibility of love was out of the question. My first adventure in physical pleasure most likely determined my subsequent experiences, but it was only part of a process. If one is forced to use oneself as an instrument, one remains an instrument in relation to another person as well. The quality of my first sexual adventure I consider to be identical with the quality of my ambitions. But I am neither so stupid nor so insensitive as to have let the need for love die in me completely. Except I couldn't have any experience in love — it would catch me unprepared— because I acquired my experiences in affairs and relationships. And that's how things stand with me.
Actually, it was that visit to Rákosi's residence that gave me courage to apply for admission to the Ferenc Rákôczi II Military Academy. I didn't understand, and still don't, how they happened to pick me for that honor, but they did, and that meant that the impossible could happen. I didn't understand, because I knew that before summoning me to the principal's office they had to have clarified my family background. Or if for some reason they had neglected this, why did they disregard my principal's explicit warning? The reproachful gesture of his finger, the way he pointed to the little box next to my name in the class grades book and made sure everyone saw it, can never be forgotten. Cows are branded, not out of some conviction, but out of the practical necessity to distinguish one from the other.
Even as a child, with my still limited comprehension, I concluded that the system I lived under could not possibly regulate life by enforcing the inhumanly rigid and passionless rules it had devised. I sensed that only in the gaps and loopholes of this incomprehensible and absurdly rigid set of rules could I develop my own potential. True, I couldn't decide whether they fell into my trap or I into theirs, but I wasn't eager to know. I did know, however, that I wanted to get into that restricted zone. And the very people who created restricted zones were the ones to get me there. The condition of entry was my knowledge of Russian, yet it would never have occurred to me to study the language seriously if my father hadn't perished in a POW camp or maybe in that bullet-riddled automobile. The only way I could crawl through the tiny gap they offered me was by cunningly revealing something of my real intentions. If I could appear trustworthy enough to be able to go on being insincere. My knowledge of Russian and my pretty face got me in, and all they asked for was a trifle, that I pledge my faith. And why shouldn't I have considered myself worthy of speaking any foreign language? It's true of course that in the process I wound up rejecting my father and betraying my friend. But the system compensated me for my pledge of faith and for my services. It revealed its weakest side to me. Namely, that for all its professed ideals, it can make soup only from the vegetables that grow in its own garden.