The Abundance Page 8

  It had been a long time since Father had heard the music played loud enough. Maybe he was still imagining it, fondly, some little bar back away somewhere, so small he and the other regulars sat in the middle of the blaring band, or stood snapping their fingers, drinking bourbon, telling jokes between sets. He knew a lot of jokes. Did he think of himself as I thought of him, as the man who had cut out of town and headed, wearing tennis shoes and a blue cap, down the river toward New Orleans?

  I was gaining momentum. It was only a matter of months till I went to college and got free. Downstairs in the basement, I played “Shake, Rattle, and Roll” on the piano. Why not take up the trumpet, why not marry this wonderful boy, write an epic, run a medical mission in the Amazon as always intended? What happened to painting, what happened to science? My boyfriend seemed never to sleep. “I can sleep when I am dead,” he said. Was this not grand?

  I was approaching escape velocity. What would you do if you had fifteen minutes to live before the bomb went off? Quick: What would you read?

  I drove up and down the boulevards—fast—up and down the highways, around Frick Park, over the flung bridges, and up into the springtime hills. My boyfriend and I played lightning chess, ten games an hour. We drove up the Allegheny River into West Virginia and back. In my room I shuffled cards. I wrote poems about the sea. I wrote poems imitating the psalms. I held my pen on the red paper label of the modern jazz record on the turntable, played that side past midnight over and over, and let the pen draw a circle an hour thick.

  In New Orleans—if you could get to New Orleans—would the music be loud enough?

  THE WRITING LIFE

  A WRITER IN THE WORLD

  PEOPLE LOVE PRETTY MUCH THE SAME THINGS BEST. A writer, though, looking for subjects asks not after what he loves best, but what he alone loves at all. Strange seizures best us. Frank Conroy loved his yo-yo tricks, Emily Dickinson her slant of light; Richard Selzer loves the glistening peritoneum; Faulkner, the muddy bottom of a little girl’s drawers just visible when she’s up a pear tree. “Each student of the ferns,” I read, “will have his own list of plants that for some reason or another stir his emotions.”

  Why do you never find anything written about that idiosyncratic thought you advert to, about your fascination with something no one else understands? Because it is up to you. There is something you find interesting, for a reason hard to explain because you have never read it on any page; there you begin. You were made and set here to give voice to this, your own astonishment. “The most demanding part of living a lifetime as an artist is the strict discipline of forcing oneself to work steadfastly along the nerve of one’s own most intimate sensitivity.” Anne Truitt, the sculptor, said this. Thoreau said it another way: Know your own bone. “Pursue, keep up with, circle round and round your life. . . . Know your own bone: gnaw at it, bury it, unearth it, and gnaw at it still.”

  Write as if you were dying. At the same time, assume you write for an audience consisting solely of terminal patients. That is, after all, the case. What would you begin writing if you knew you would die soon? What could you say to a dying person that would not enrage by its triviality?

  Write about winter in the summer. Describe Norway as Ibsen did, from a desk in Italy; describe Dublin as James Joyce did, from a desk in Paris. Willa Cather wrote her prairie novels in New York City; Mark Twain wrote Huckleberry Finn in Hartford, Connecticut. Recently, scholars learned that Walt Whitman rarely left his room.

  The writer studies literature, not the world. He lives in the world; he cannot miss it. If he has ever bought a hamburger, or taken a commercial airplane flight, he spares his readers a report of his experience. He is careful of what he reads, for that is what he will write. He is careful of what he learns, because that is what he will know.

  The writer as a consequence reads outside his time and place. He reads great novels: Daniel Deronda, say, and the novels of James McBride. His nonconformity may be his only hope.

  The writer knows his field—what has been done, what could be done, the limits—the way a tennis player knows the court. And he, too, plays the edges. That’s where the exhilaration is: He hits up the line. He pushes the edges. Beyond this limit, here, the reader must recoil. Reason balks, poetry snaps, some madness enters, or strain. Now courageously and carefully, can he enlarge it? Can he nudge the bounds? And enclose what wild power?

  The body of literature, with its limits and edges, exists outside some people and inside others. Only after the writer lets literature shape her can she perhaps shape literature. In working-class France, when an apprentice got hurt, or when he got tired, the experienced workers said, “It is the trade entering his body.” The art must enter the body too. A painter cannot use paint like glue or screws to fasten down the world. The tubes of paint are like fingers; they work only if, inside the painter, the neural pathways are wide and clear to the brain. Cell by cell, molecule by molecule, atom by atom, part of the brain changes physical shape to fit the paint.

  You adapt yourself, Paul Klee said, to the contents of the paintbox. Adapting yourself to the contents of the paintbox, he said, is more important than nature and its study. The painter, in other words, does not fit the paints to the world. He most certainly does not fit the world to himself. He fits himself to the paint. The self is the servant who bears the paintbox and its inherited contents. Klee called this insight, quite rightly, “an altogether revolutionary new discovery.”

  A well-known writer got collared by a university student who asked, “Do you think I could be a writer?”

  “Well,” the writer said, “I don’t know. . . . Do you like sentences?”

  The writer could see the student’s amazement. Sentences? Do I like sentences? I am twenty years old, and do I like sentences?

  If he had liked sentences, of course, he could have begun, like a joyful painter I knew. I asked him how he came to be a painter. He said, “I liked the smell of the paint.”

  Hemingway studied, as models, the novels of Knut Hamsun and Ivan Turgenev. Isaac Bashevis Singer, as it happened, also chose Hamsun and Turgenev as models. Ralph Ellison studied Hemingway and Gertrude Stein. Thoreau loved Homer; Eudora Welty loved Chekhov. Faulkner described his debt to Sherwood Anderson and Joyce; E. M. Forster, his debt to Jane Austen and Proust. By contrast, if you ask a twenty-one-year-old poet whose poetry he likes, he might say, unblushing, “Nobody’s.” In his youth, he has not yet understood that poets like poetry, and novelists like novels; he himself likes only the role, the thought of himself in a hat.

  Rembrandt and Shakespeare, Tolstoy and Gauguin, possessed, I believe, powerful hearts, not powerful wills. They loved the range of material they used, the work’s possibilities excited them; the field’s complexities fired their imaginations. The caring suggested the tasks; the tasks suggested the schedules. They learned their fields and then loved them. They worked, respectfully, out of their love and knowledge, and they produced complex bodies of work that endure. Then, and only then, the world maybe flapped at them some sort of hat, which, if they were still living, they ignored as well as they could, to keep at their tasks.

  It makes more sense to write one big book—a novel or nonfiction narrative—than to write many stories or essays. Into a long, ambitious project you can fit or pour all you possess and learn. A project that takes five years will accumulate those years’ inventions and richnesses. Much of those years’ reading will feed the work. Further, writing sentences is difficult whatever their subject. It is no less difficult to write sentences in a recipe than sentences in Moby-Dick. So you might as well write Moby-Dick. Similarly, since every original work requires a unique form, it is more prudent to struggle with the outcomes of only one form—that of a long work—than to struggle with the many forms comprising a collection. Each chapter of a prolonged narrative is problematic, too, of course, and the writer undergoes trials as the structure collapses and coheres by turns—but at least the labor is not all on spec. The chapter already has a context: a ton
e, setting, characters. The work is already off the ground. You must carry the reader along, of course, but you need not, after the first chapters, bear him aloft while performing a series of tricky introductions.

  Writing every book, the writer must solve two problems: Can it be done? and, Can I do it? Every book has an intrinsic impossibility that its writer discovers as soon as his first excitement fades. The problem is structural; it is insoluble; it is why no one can ever write this book. Complex stories, essays, and poems have this problem, too—the prohibitive structural defect the writer wishes he’d never noticed. He writes it in spite of that. He finds ways to minimize the difficulty; he strengthens other virtues; he cantilevers the whole narrative out into thin air, and it holds. If it can be done, then he can do it, and only he. For there is nothing in this material that suggests to anyone but him its possibilities for meaning and feeling.

  Why are we reading, if not in hope of beauty laid bare, life heightened, and its deepest mystery probed? Can the writer isolate and vivify all in experience that most deeply engages his intellect and heart—and our own? Can the writer renew our hope for literary forms? Why are we reading if not in hope that the writer will magnify and dramatize our days, will illuminate and inspire us with wisdom, courage, and the possibility of meaning, and will press upon our minds the deepest mysteries, so we may feel again their majesty and power? What do we ever know that is higher than the power which, from time to time, seizes our lives and reveals us startlingly to ourselves as creatures set down here bewildered? Why does death so catch us by surprise, and why love? We still and always want waking. We should amass half-dressed in long lines like tribesmen and shake gourds at one another, to wake up; instead we watch television and miss the show.

  And if we are reading for these things—and only if—why would any of us read books with advertising slogans and brand names in them? Why would anyone write such books? Commercial intrusion has overrun and crushed, like the last glaciation, a humane landscape. The new landscape and its climate put metaphysics on the run. Must writers collaborate? Well, in fact, the novel as a form has only rarely been metaphysical; usually it presents society as it is. The novel often aims to fasten down the spirit of its time, to make a heightened simulacrum of our recognizable world in order to present it shaped and analyzed. This has never seemed to me worth doing, but it is certainly one thing literature has always done. Writers attracted to metaphysics can simply ignore the commercial blare, as if it were a radio, or use historical settings, or flee to nonfiction or poetry.

  The sensation of writing a book is the sensation of spinning, blinded by love and daring. It is the sensation of rearing and peering from the bent tip of a grass-blade, looking for a route. At its absurd worst, it feels like what mad Jacob Boehme, the German mystic, described in his first book. He was writing incoherently as usual, about the source of evil. The passage here, though, will serve as well for the source of books.

  The whole Deity has in its innermost or beginning Birth, the Pith or Kernel, a very tart, terrible Sharpness, in which the astringent Quality is a very horrible, tart, hard, dark and cold Attraction or Drawing together, like Winter, when there is a fierce, bitter cold Frost, when Water is frozen into Ice, and besides is very intolerable.

  If you can dissect out the very intolerable, tart, hard, terribly sharp Pith or Kernel, and begin writing the book compressed therein, the sensation changes. Now it feels like alligator wrestling, at the level of the sentence. This is your life. You are a Seminole alligator wrestler. Half-naked, with your two bare hands, you hold and fight a sentence’s head while its tail tries to knock you over.

  Several years ago in Florida, an alligator wrestler lost. He was grappling with an alligator in a lagoon in front of a paying crowd. The crowd watched the young Seminole and the alligator twist belly to belly in and out of the water; after one plunge, they failed to rise. A writer named Lorne Ladner described it. Bubbles came up on the water. Then blood came up, and the water stilled. As the minutes elapsed, the people in the crowd exchanged glances; silent, helpless, they quit the stands. It took the Seminoles a week to find the man’s remains.

  At its best, the sensation of writing is that of any unmerited grace. It is handed to you, but only if you look for it. You search, you break your heart, your back, your brain, and then—and only then—it is handed to you. From the corner of your eye you see motion. Something is moving through the air and headed your way, on two white wings. It flies directly at you; you can read your name on it. If it were a baseball, you’d hit it out of the park. It is that one pitch in a thousand you see in slow motion; its wings beat slowly as a hawk’s.

  One line of a sonnet, the poet said—only one line of fourteen, but thank God for that one line—drops from the ceiling.

  Push it. Examine all things intensely and relentlessly. Probe and search each object in a piece of art. Do not leave it, do not course over it as if it were understood, but instead follow it down until you see it in the mystery of its own specificity and strength. Giacometti’s drawings and paintings show both his bewilderment and persistence. If he had not acknowledged his bewilderment, he would not have persisted. A twentieth-century master of drawing, Rico Lebrun, taught that “the draftsman must aggress; only by persistent assault will the live image capitulate and give up its secret to an unrelenting line.” Who but an artist fierce to know—not fierce to seem to know—would suppose that a live image possessed a secret? The artist is willing to give all his or her strength and life to probing with blunt instruments those same secrets no one can describe in any way but with those instruments’ faint tracks.

  Admire the world for never ending on you—as you would admire an opponent, without taking your eyes from him, or walking away.

  One of the few things I know about writing is this: Spend it all, shoot it, play it, lose it, all, right away, every time. Don’t hoard what seems good for a later place in the book, or for another book; give it, give it all, give it now. The very impulse to save something good for a better place later is the signal to spend it now. Something more will arise for later, something better. These things fill from behind, from beneath, like well water. Similarly, the impulse to keep to yourself what you have learned is not only shameful; it is destructive. Anything you do not give freely and abundantly becomes lost to you. You open your safe and find ashes.

  After Michelangelo died, someone found in his studio a piece of paper on which he had written a note to his apprentice, in the handwriting of his old age: “Draw, Antonio, draw, Antonio, draw and do not waste time.”

  THIS IS THE LIFE

  ANY CULTURE TELLS YOU HOW TO LIVE your one and only life: to wit, as everyone else does.

  Probably most cultures prize, as ours rightly does, making a contribution by working hard at work that you love; being in the know, and intelligent; gathering a surplus; and loving your family above all, and your dog, your cat; bird-watching. Beyond those things our culture may place a special focus on money, on celebrity, on physical beauty. These are not universal.

  Elsewhere it might be: You wear the best shoes you can afford, you seek to know Rome’s best restaurants and their staffs, drive the best car, and vacation on Tenerife. And what a cook you are!

  Or you take the next tribe’s pigs in thrilling raids; you grill yams; you trade for televisions and hunt white-plumed birds. Everyone you know agrees: This is the life. Perhaps you burn captives. You set fire to drunks. Yours is the human struggle, or the elite one, to achieve . . . whatever your own culture tells you: to publish the paper that proves the point; to progress in the firm and gain high title and salary, stock options, benefits; to get the loan to store the beans till their price rises; to elude capture; to feed your children or educate them to a feather edge; to count coup or perfect your calligraphy; to eat the king’s deer or catch the poacher; to spear the seal, intimidate the enemy, and be a big man or beloved woman and die respected for the pigs or the title or the shoes. Not a funeral. Forget funeral. A big birthday
party.

  Since everyone around you agrees ever since there were people on earth that land is value, or labor is value, or learning is value, or title, degree, necklaces, murex shells, the ownership of slaves. Everyone knows bees sting and ghosts haunt and giving your robes away humiliates your rivals. That the enemies are barbarians. That wise men swim through the rock of the earth; that houses breed filth, airstrips attract airplanes, tornadoes punish, ancestors watch, and you can buy a shorter stay in purgatory. The black rock is holy, or the scroll; or the pangolin is holy, the quetzal is holy, this tree, water, rock, stone, cow, cross, or mountain—and it’s all true. The Red Sox. Or nothing at all is holy, as everyone intelligent knows.

  Who is your everyone? Chess masters scarcely surround themselves with motocross racers. Do you want aborigines at your birthday party? Or is it yak-butter tea you are serving? Popular culture deals not in its distant past, or any other past, or any other culture. You know no one who longs to buy a mule or be presented at court or thrown into a volcano.

  So the illusion, like the visual field, is complete. It has no holes except books you read and soon forget. And death takes us by storm. What was that, that life? What else offered? If for him it was contract bridge, if for her it was copyright law, if for everyone it was and is an optimal mix of family and friends, learning, contribution, and joy—of making and ameliorating—what else is there, or was there, or will there ever be?

  What else is a vision or fact of time and the peoples it bears issuing from the mouth of the cosmos, from the round mouth of eternity, in a wide and parti-colored utterance. In the complex weave of this utterance like fabric, in its infinite domestic interstices, the centuries and continents and classes dwell. Each people knows only its own squares in the weave, its wars and instruments and arts, and also perhaps the starry sky.