The Year of Magical Thinking (12 page)

16.

I
said I knew what John meant when he said we were not having any fun.

What he meant was something that had to do with Joe and Gertrude Black, a couple we had met in Indonesia in December 1980. We were there on a USIA trip, giving lectures and meeting Indonesian writers and academics. The Blacks had shown up in a classroom one morning at Gadjah Mada University in Jogjakarta, an American couple apparently at home in the remote and in many ways alien tropic of central Java, their faces open and strikingly luminous. “The critical theories of Mr. I. A. Richards,” I remember a student asking me that morning. “What think?” Joe Black was then in his fifties, Gertrude a year or two younger but again, I suppose in her fifties. He had retired from the Rockefeller Foundation and come to Jogjakarta to teach political science at Gadjah Mada. He had grown up in Utah. As a young man he had been an extra in John Ford’s
Fort Apache.
He and Gertrude had four children, one of whom had been, he said, hit hard by the 1960s. We talked to the Blacks only twice, once at Gadjah Mada and a day later at the airport, when they came to see us off, but each of these conversations was curiously open, as if we had found ourselves stranded together on an island. Over the years John mentioned Joe and Gertrude Black frequently, in each case as exemplary, what he thought of as the best kind of American. They represented something personal to him. They were models for the life he wanted us eventually to live. Because he had mentioned them again a few days before he died I searched his computer for their names. I found the names in a file called “AAA Random Thoughts,” one of the files in which he kept notes for the book he was trying to get off the ground. The note after their names was cryptic: “Joe and Gertrude Black: The concept of service.”

I knew what he meant by that too.

He had wanted to be Joe and Gertrude Black. So had I. We hadn’t made it. “Fritter away” was a definition in the crossword that morning. The word it defined was five letters, “waste.” Was that what we had done? Was that what he thought we had done?

Why didn’t I listen when he said we weren’t having any fun?

Why didn’t I move to change our life?

According to the computer dating the file called “AAA Random Thoughts” was last amended at 1:08 p.m. on December 30, 2003, the day of his death, six minutes after I saved the file that ended
how does
“
flu
”
morph into whole-body infection.
He would have been in his office and I would have been in mine. I cannot stop where this leads me. We should have been together. Not necessarily in a classroom in central Java (I do not have a sufficiently deluded view of either of us to see that scenario intact, nor was a classroom in central Java what he meant) but together. The file called “AAA Random Thoughts” was eighty pages long. What it was he added or amended and saved at 1:08 p.m. that afternoon I have no way of knowing.

17.

G
rief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect this shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return and need his shoes. In the version of grief we imagine, the model will be “healing.” A certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to “get through it,” rise to the occasion, exhibit the “strength” that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact (and here lies the heart of the difference between grief as we imagine it and grief as it is) the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.

A
s a child I thought a great deal about meaninglessness, which seemed at the time the most prominent negative feature on the horizon. After a few years of failing to find meaning in the more commonly recommended venues I learned that I could find it in geology, so I did. This in turn enabled me to find meaning in the Episcopal litany, most acutely in the words
as it was in the beginning, is now and ever shall be, world without end,
which I interpreted as a literal description of the constant changing of the earth, the unending erosion of the shores and mountains, the inexorable shifting of the geological structures that could throw up mountains and islands and could just as reliably take them away. I found earthquakes, even when I was in them, deeply satisfying, abruptly revealed evidence of the scheme in action. That the scheme could destroy the works of man might be a personal regret but remained, in the larger picture I had come to recognize, a matter of abiding indifference. No eye was on the sparrow. No one was watching me.
As it was in the beginning, is now and ever shall be, world without end.
On the day it was announced that the atomic bomb had been dropped on Hiroshima those were the words that came immediately to my ten-year-old mind. When I heard a few years later about mushroom clouds over the Nevada test site those were again the words that came to mind. I began waking before dawn, imagining that the fireballs from the Nevada test shots would light up the sky in Sacramento.

Later, after I married and had a child, I learned to find equal meaning in the repeated rituals of domestic life. Setting the table. Lighting the candles. Building the fire. Cooking. All those soufflés, all that crème caramel, all those daubes and albóndigas and gumbos. Clean sheets, stacks of clean towels, hurricane lamps for storms, enough water and food to see us through whatever geological event came our way.
These fragments I have shored against my ruins,
were the words that came to mind then. These fragments mattered to me. I believed in them. That I could find meaning in the intensely personal nature of my life as a wife and mother did not seem inconsistent with finding meaning in the vast indifference of geology and the test shots; the two systems existed for me on parallel tracks that occasionally converged, notably during earthquakes. In my unexamined mind there was always a point, John’s and my death, at which the tracks would converge for a final time. On the Internet I recently found aerial photographs of the house on the Palos Verdes Peninsula in which we had lived when we were first married, the house to which we had brought Quintana home from St. John’s Hospital in Santa Monica and put her in her bassinet by the wisteria in the box garden. The photographs, part of the California Coastal Records Project, the point of which was to document the entire California coastline, were hard to read conclusively, but the house as it had been when we lived in it appeared to be gone. The tower where the gate had been seemed intact but the rest of the structure looked unfamiliar. There seemed to be a swimming pool where the wisteria and box garden had been. The area itself was identified as “Portuguese Bend landslide.” You could see the slumping of the hill where the slide had occurred. You could also see, at the base of the cliff on the point, the cave into which we used to swim when the tide was at exactly the right flow.

The swell of clear water.

That was one way my two systems could have converged.

We could have been swimming into the cave with the swell of clear water and the entire point could have slumped, slipped into the sea around us. The entire point slipping into the sea around us was the kind of conclusion I anticipated. I did not anticipate cardiac arrest at the dinner table.

Y
ou sit down to dinner and life as you know it ends.

The question of self-pity.

People in grief think a great deal about self-pity. We worry it, dread it, scourge our thinking for signs of it. We fear that our actions will reveal the condition tellingly described as “dwelling on it.” We understand the aversion most of us have to “dwelling on it.” Visible mourning reminds us of death, which is construed as unnatural, a failure to manage the situation. “A single person is missing for you, and the whole world is empty,” Philippe Ariès wrote to the point of this aversion in
Western Attitudes toward Death.
“But one no longer has the right to say so aloud.” We remind ourselves repeatedly that our own loss is nothing compared to the loss experienced (or, the even worse thought, not experienced) by he or she who died; this attempt at corrective thinking serves only to plunge us deeper into the self-regarding deep.
(Why didn’t I see that, why am I so selfish.)
The very language we use when we think about self-pity betrays the deep abhorrence in which we hold it: self-pity is
feeling sorry for yourself,
self-pity is
thumb-sucking,
self-pity is
boo hoo poor me,
self-pity is the condition in which those feeling sorry for themselves
indulge,
or even
wallow.
Self-pity remains both the most common and the most universally reviled of our character defects, its pestilential destructiveness accepted as given. “Our worst enemy,” Helen Keller called it.
I never saw a wild thing / sorry for itself,
D. H. Lawrence wrote, in a much-quoted four-line homily that turns out on examination to be free of any but tendentious meaning.
A small bird will drop frozen dead from a bough / without ever having felt sorry for itself.

This may be what Lawrence (or we) would prefer to believe about wild things, but consider those dolphins who refuse to eat after the death of a mate. Consider those geese who search for the lost mate until they themselves become disoriented and die. In fact the grieving have urgent reasons, even an urgent need, to feel sorry for themselves. Husbands walk out, wives walk out, divorces happen, but these husbands and wives leave behind them webs of intact associations, however acrimonious. Only the survivors of a death are truly left alone. The connections that made up their life—both the deep connections and the apparently (until they are broken) insignificant connections—have all vanished. John and I were married for forty years. During all but the first five months of our marriage, when John was still working at
Time,
we both worked at home. We were together twenty-four hours a day, a fact that remained a source of both merriment and foreboding to my mother and aunts. “For richer for poorer but never for lunch,” one or another of them frequently said in the early years of our marriage. I could not count the times during the average day when something would come up that I needed to tell him. This impulse did not end with his death. What ended was the possibility of response. I read something in the paper that I would normally have read to him. I notice some change in the neighborhood that would interest him: Ralph Lauren has expanded into more space between Seventy-first and Seventy-second Streets, say, or the empty space where the Madison Avenue Bookshop used to be has finally been leased. I recall coming in from Central Park one morning in mid-August with urgent news to report: the deep summer green has faded overnight from the trees, the season is already changing.
We need to make a plan for the fall,
I remember thinking.
We need to decide where we want to be at Thanksgiving, Christmas, the end of the year.

I am dropping my keys on the table inside the door before I fully remember. There is no one to hear this news, nowhere to go with the unmade plan, the uncompleted thought. There is no one to agree, disagree, talk back. “I think I am beginning to understand why grief feels like suspense,” C. S. Lewis wrote after the death of his wife. “It comes from the frustration of so many impulses that had become habitual. Thought after thought, feeling after feeling, action after action, had H. for their object. Now their target is gone. I keep on through habit fitting an arrow to the string, then I remember and have to lay the bow down. So many roads lead thought to H. I set out on one of them. But now there’s an impassable frontierpost across it. So many roads once; now so many cul de sacs.”

We are repeatedly left, in other words, with no further focus than ourselves, a source from which self-pity naturally flows. Each time this happens (it happens still) I am struck again by the permanent impassibility of the divide. Some people who have lost a husband or wife report feeling that person’s presence, receiving that person’s advice. Some report actual sightings, what Freud described in “Mourning and Melancholia” as “a clinging to the object through the medium of a hallucinatory wishful psychosis.” Others describe not a visible apparition but just a “very strongly felt presence.” I experienced neither. There have been a few occasions (the day they wanted to do the trach at UCLA, for example) on which I asked John point blank what to do. I said I needed his help. I said I could not do this alone. I said these things out loud, actually vocalized the words.

I am a writer. Imagining what someone would say or do comes to me as naturally as breathing.

Yet on each occasion these pleas for his presence served only to reinforce my awareness of the final silence that separated us. Any answer he gave could exist only in my imagination, my edit. For me to imagine what he could say only in my edit would seem obscene, a violation. I could no more know what he would say about UCLA and the trach than I could know whether he meant to leave the “to” out of the sentence about J.J. McClure and Teresa Kean and the tornado. We imagined we knew everything the other thought, even when we did not necessarily want to know it, but in fact, I have come to see, we knew not the smallest fraction of what there was to know.

W
hen something happens to me,
he would frequently say.

Nothing will happen to you,
I would say.

But if it does.

If it does,
he would continue. If it did, for example, I was not to move to a smaller apartment. If it did I would be surrounded by people. If it did I would need to make plans to feed these people. If it did I would marry again within the year.

You don’t understand,
I would say.

And in fact he did not. Nor did I: we were equally incapable of imagining the reality of life without the other. This will not be a story in which the death of the husband or wife becomes what amounts to the credit sequence for a new life, a catalyst for the discovery that (a point typically introduced in such accounts by the precocious child of the bereaved) “you can love more than one person.” Of course you can, but marriage is something different. Marriage is memory, marriage is time. “She didn’t know the songs,” I recall being told that a friend of a friend had said after an attempt to repeat the experience. Marriage is not only time: it is also, parodoxically, the denial of time. For forty years I saw myself through John’s eyes. I did not age. This year for the first time since I was twenty-nine I saw myself through the eyes of others. This year for the first time since I was twenty-nine I realized that my image of myself was of someone significantly younger. This year I realized that one reason I was so often sideswiped by memories of Quintana at three was this: when Quintana was three I was thirty-four. I remember Gerard Manley Hopkins:
Margaret, are you grieving / Over Goldengrove unleaving?
and
It is the blight man was born for, / It is Margaret you mourn for.

It is the blight
man
was born for.

We are not idealized wild things.

We are imperfect mortal beings, aware of that mortality even as we push it away, failed by our very complication, so wired that when we mourn our losses we also mourn, for better or for worse, ourselves. As we were. As we are no longer. As we will one day not be at all.

Elena’s dreams were about dying.

Elena’s dreams were about getting old.

Nobody here has not had (will not have) Elena’s dreams.

Time is the school in which we learn, / Time is the fire in which we burn
: Delmore Schwartz again.

I remember despising the book Dylan Thomas’s widow Caitlin wrote after her husband’s death,
Leftover Life to Kill.
I remember being dismissive of, even censorious about, her “self-pity,” her “whining,” her “dwelling on it.”
Leftover Life to Kill
was published in 1957. I was twenty-two years old. Time is the school in which we learn.