Wheresover she was; THERE was Eden.

By watching, I know that the stars are not going to last. I have seen some of the best ones melt and run down the sky. Since one can melt, they can all melt; since they can all melt, they can all melt the same night. That sorrow will come — I know it. I mean to sit up every night and look at them as long as I can keep awake. And I will impress those sparkling fields on my memory so that by and by when they are taken away, I can by my fancy restore those lovely myriads to the black sky and make them sparkle again. And double them by the blur of my tears.

— Eve, from The Diaries of Adam & Eve, translated by Mark Twain

Bloch-head

“I never allow myself to be influenced in the smallest degree either by atmospheric disturbances or by the arbitrary divisions of what is known as time. I would willingly reintroduce the use of the opium pipe or the Malay kris, but I know nothing about those infinitely more pernicious and moreover flatly bourgeois implements, the umbrella and the watch.”

— Bloch, in Proust

The following note is not an apology of suicide —

Line 493:    She took her poor young life

.

The following note is not an apology of suicide — it is the simple and sober description of a spiritual situation.

The more lucid and overwhelming one’s belief in Providence, the greater the temptation to get it over with, this business of life, but the greater too one’s fear of the terrible sin implicit in self-destruction. Let us first consider the temptation. As more thoroughly discussed elsewhere in this commentary (see note to line 550), a serious conception of any form of afterlife inevitably and necessarily presupposes some degree of belief in Providence; and, conversely, deep Christian faith presupposes some belief in some sort of spiritual survival. The vision of that survival need not be a rational one, i.e., need not present the precise features of personal fancies or the general atmosphere of a subtropical Oriental park. In fact, a good Zemblan Christian is taught that true faith is not there to supply pictures or maps, but that it should quietly content itself with a warm haze of pleasurable anticipation. To take a homely example: little Christopher’s family is about to migrate to a distant colony where his father has been assigned to a lifetime post. Little Christopher, a frail lad of nine or ten, relies completely (so completely, in fact, as to blot out the very awareness of this reliance) on his elders’ arranging all the details of departure, passage and arrival. He cannot imagine, nor does he try to imagine, the particular aspects of the new place awaiting him but he is dimly and comfortably convinced that it will be even better than his homestead, with the big oak, and the mountain, and his pony, and the stable, and Grimm, the old groom, who has a way of fondling him whenever nobody is around.

Something of this simple trust we too should have. With this divine mist of utter dependence permeating one’s being, no wonder one is tempted, no wonder one weighs on one’s palm with a dreamy smile the compact firearm it its case of suede leather hardly bigger than a castlegate key or a boy’s seamed purse, no wonder one peers over the parapet into an inviting abyss.

I am choosing these images rather casually. There are purists who maintain that a gentleman should use a brace of pistols, one for each temple, or a bare botkin (note the correct spelling), and that ladies should either swallow a lethal dose or drown with clumsy Ophelia. Humbler humans have preferred sundry forms of suffocation, and minor poets have tried such fancy releases as vein tapping in the quadruped tub of a drafty boardinghouse bathroom. All this is uncertain and messy. Of the not very many ways known of shedding one’s body, falling, falling, falling is the supreme method, but you have to select your sill or ledge carefully so as not to hurt yourself or others. Jumping from a high bridge is not recommended even if you cannot swim, for wind and water abound in weird contingencies, and tragedy ought not to culminate in a record dive or a policeman’s promotion. If you rent a cell in the luminous waffle, room 1915 or 1959, in a tall business center hotel browing the star dust, and pull up the window, and gently — not fall, not jump — but roll out as you should for air comfort, there is always the chance of knocking clean through into your own hell a pacific noctambulator walking his dog; in this respect a back room might be safer, especially if giving on the roof of an old tenacious normal house far below where a cat may be trusted to flash out of the way. Another popular take-off is a mountaintop with a sheer drop of say 500 meters but you must find it, because you will be surprised how easy it is to miscalculate your deflection offset, and have some hidden projection, some fool of a crag, rush forth to catch you, causing you to bounce off into the brush, thwarted, mangled, and unnecessarily alive. The ideal drop is from an aircraft, your muscles relaxed, your pilot puzzled, your packed parachute shuffled off, cast off, shrugged off — farewell, shootka (little shoot)! Down you go, but all the while you feel suspended and buoyed as you somersault in slow motion like a somnolent tumbler pidgeon, and sprawl supine on the eitherdown of the air, or lazily turn to embrace your pillow, enjoying every last instant of soft, deep, death-padded life, with the earth’s green seesaw now above, now below, and the voluptuous crucifixion, as you stretch yourself in the growing rush, in the nearing swish, and then your loved body’s obliteration in the Lap of the Lord. If I were a poet I would certainly make an ode to the sweet urge to close one’s eyes and surrender utterly unto the perfect safety of wooed death. Ecstatically one forefeels the vastness of the Divine Embrace enfolding one’s liberated spirit, the warm bath of physical dissolution, the universal unknown engulfing the minuscule unknown that had been the only real part of one’s temporary personality.

When the soul adores Him Who guides it through mortal life, when it distinguishes His sign at every turn of the trail, painted on the boulder and notched in the fir trunk, when every page in the book of one’s personal fate bears His watermark, how can one doubt that He will also preserve us though all eternity?

So what can stop one from effecting the transition? What can help us to resist the intolerable temptation? What can prevent us from yielding to the burning desire for merging in God?

We who burrow in filth every day may be forgiven perhaps the one sin that ends all sins.

 

.

. — Charles Kinbote, Commentary to the late John Shade’s Pale Fire
(– Vladimir Nabokov)

Neville says, let us abolish the ticking of time’s clock with one blow

“Why, look,” said Neville, “at the clock ticking on the mantelpiece? Time passes, yes. And we grow old. But to sit with you, alone with you, here in London, in this firelit room, you there, I here, is all. The world ransacked to its uttermost ends, and all its heights stripped and gathered of their flowers holds no more. Look at the firelight running up and down the gold thread in the curtain. The fruit it circles droops heavy. It falls on the toe of your boot, it gives your face a red rim — I think it is the firelight and not your face; I think those are books against the wall, and that a curtain, and that perhaps an arm-chair. But when you come everything changes. The cups and saucers changed when you came in this morning. There can be no doubt, I thought, pushing aside the newspaper, that our mean lives, unsightly as they are, put on splendour and have meaning only under the eyes of love.

“I rose. I had done my breakfast. There was the whole day before us, and as it was fine, tender, non-committal, we walked through the Park to the Embankment, along the Strand to St. Paul’s, then to the shop where I bought an umbrella, always talking, and now and then stopping to look. But can this last? I said to myself, by a lion in Trafalgar Square, by the lion seen once and forever; — so I revisit my past life, scene by scene, there is an elm tree, there lies Percival. For ever and ever, I swore. Then darted in the usual doubt. I clutched your hand. You left me. The descent into the Tube was like death. We were cut up, we were dissevered by all those faces and the hollow wind that seemed to roar down there over desert boulders. I sat staring in my own room. By five I knew that you were faithless. I snatched the telephone and the buzz, buzz, buzz of its stupid voice in your empty room battered my heart down, when the door opened and there you stood. That was the most perfect of our meetings. But these meetings, these partings, finally destroy us.

“Now this room seems to me central, something scooped out of the eternal night. Outside lines twist and intersect, but round us, wrapping us about. Here we are centered. Here we can be silent, or speak without raising our voices. Did you notice that and then that? we say. He said that, meaning. . . . She hesitated, and I believe suspected. Anyhow, I heard voices, a sob on the stair late at night. It is the end of their relationship. Thus we spin round us infinitely fine filaments and construct a system. Plato and Shakespeare are included, also quite obscure people, people of no importance whatsoever. I hate men who wear crucifixes on the left side of their waistcoats. I hate ceremonies and lamentations and the sad figure of Christ trembling beside another trembling and sad figure. Also the pomp and the indifference and the emphasis, always on the wrong place, of people holding forth under chandeliers in full evening dress, wearing stars and decorations. Some spray in a hedge, though, or a sunset over a flat winter field, or again the way some old woman sits, arms akimbo, in an omnibus with a basket — those we point at for the other to look at. It is so vast an alleviation to be able to point for another to look at. And then not to talk. To follow the dark paths of the mind and enter the past, to visit books, to brush aside their branches and break off some fruit. And you take it and marvel, as I take the careless movements of your body and marvel at its ease, its power — how you fling open window and are dexterous with your hands. For alas! my mind is a little impeded, it soon tires; I fall damp, perhaps disgusting, at the goal.

“Alas! I could not ride about India in a sun-helmet and return to a bungalow. I cannot tumble, as you do, like half-naked boys on the deck of a ship, squirting each other with hose-pipes. I want this fire, I want this chair. I want some one to sit beside after the day’s pursuit and all its anguish, after its listenings, and its waitings, and its suspicions. After quarrelling and reconciliation I need privacy — to be alone with you, to set this hubbub in order. For I am neat as a cat in my habits. We must oppose the waste and deformity of the world, its crowds eddying round and round disgorged and trampling. One must slip paper-knives, even, exactly through the pages of novels, and tie up packets of letters neatly with green silk, and brush up the cinders with a hearth broom. Everything must be done to rebuke the horror and deformity. Let us read writers of Roman severity and virtue; let us seek perfection through the sand. Yes, but I love to slip the virtue and severity of the noble Romans under the grey light of your light, and dancing grasses and summer breezes and the laughter and shouts of boys at play — of naked cabin-boys squirting each other with hose-pipes on the decks of ships. Hence I am not a disinterested seeker, like Louis, after perfection through the sand. Colours always stain the page; clouds pass over it. And the poem, I think, is only your voice speaking. Alcibiades, Ajax, Hector and Percival are also you. They loved riding, they risked their lives wantonly, they were not great readers either. But you are not Ajax or Percival. They did not wrinkle their noses and scratch their foreheads with your precise gesture. You are you. That is what consoles me for the lack of many things — I am ugly, I am weak — and the depravity of the world, and the flight of youth and Percival’s death, and bitterness and rancour and envies innumerable.

“But if one day you do not come after breakfast, if one day I see you in some in some looking glass perhaps looking after another, if the telephone buzzes and buzzes in your empty room, I shall then, after unspeakable anguish, I shall then — for there is no end to the folly of the human heart — seek another, find another, you. Meanwhile, let us abolish the ticking of time’s clock with one blow. Come closer.”

— Virginia Woolf, The Waves

Let it give us one more final pleasure

If our small minds, for some convenience, divide this . . . universe into parts — physics, biology, geology, astronomy, psychology, and so on — remember that nature does not know it! So let us put it all back together, not forgetting ultimately what it is for. Let it give us one more final pleasure: drink it and forget it all!

— Richard P. Feynman

Quod Erat Demonstrandumb

Phebe.  Good shepard, tell this youth what ’tis to love.

Silvius.  It is to be all made of sighs and tears;

And so am I for Phebe.

Phebe.  And I for Ganymede.

Orlando.  And I for Rosalind.

Rosalind.  And I for no woman.

Silvius.  It is to be all made of faith and service;

And so am I for Phebe.

Phebe.  And I for Ganymede.

Orlando.  And I for Rosalind.

Rosalind.  And I for no woman.

Silvius.  It is to be all made of fantasy,

All made of passion, and all made of wishes;

All adoration, duty, and observance,

All humbleness, all patience, and impatience,

All purity, all trial, all deservings;

And so am I for Phebe.

Phebe.  And so am I for Ganymede.

Orlando.  And so am I for Rosalind.

Rosalind.  And so am I for no woman.

Phebe.  If this be so, why blame you me to love you?

Silvius.  If this be so, why blame you me to love you?

Orlando.  If this be so, why blame you me to love you?

Rosalind.  Who do you speak to, ‘Why blame you me to love you?’

Orlando.  To her that is not here, nor doth not hear.

Rosalind.  Pray you, no more of this; ’tis like the howling of

Irish wolves against the moon.

As You Like It 5:2

 

Happiness is good for the body . . . but it is grief which develops the strengths of the mind

Infirmity alone makes us take notice and learn, and enables us to analyse processes which we would otherwise know nothing about. A man who falls straight into bed every night, and ceases to live until the moment when he wakes and rises, will surely never dream of making, not necessarily great discoveries, but even minor observations about sleep. He scarcely knows that he is asleep. A little insomnia is not without its value in making us appreciate sleep, in throwing a ray of light upon that darkness. An unfailing memory is not a very powerful incentive to study the phenomena of memory.

— Proust

[W]e become properly inquisitive only when distressed. We suffer, therefore we think, and we do so because thinking helps us to place pain in context. It helps us to understand its origins, plots its dimensions, and reconcile ourselves to its presence.

— Alain de Botton

There is no man, however wise, who has not at some period of his youth said things, or even lived in a way which was so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. But he shouldn’t regret this entirely, because he cannot be certain that he has indeed become a wise man — so far as any of us can be wise — unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be reached. I know there are young people . . . whose teachers have instilled in them a nobility of mind and moral refinement from the very beginning of their schooldays. They perhaps have nothing to retract when they look back upon their lives; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We cannot be taught wisdom, we have to discover it for ourselves by a journey which no one can undertake for us, an effort which no one can spare us.

— Proust

A woman whom we need and who makes us suffer elicits from us a whole gamut of feelings far more profound and more vital than does a man of genius who interests us.

— Proust

A CARAFE, THAT IS A BLIND GLASS

A kind of glass and a cousin, a spectacle and nothing strange a single hurt color and an arrangement in a system to pointing. All this and not ordinary, not unordered in not resembling.

— Gertrude Stein

Waves

We find that we can best understand the course of events in terms of waves of knowledge.

Sir James Jeans

Mental formations with regard to objects and mind agitate the fundamental consciousness like waves on water.

Kongtrul Lordö Tayé

The shock of the falling wave which has sounded all my life, which woke me so that I saw the gold loop on the cupboard, no longer makes quiver what I hold.

Virginia Woolf

I am trying to break your heart :: Wilco

I am an American aquarium drinker
I assassin down the avenue
I’m hiding out in the big city blinking
What was I thinking when I let go of you

Let’s forget about the tongue-tied lightning
Let’s undress just like cross-eyed strangers
This is not a joke so please stop smiling
What was I thinking when I said it didn’t hurt

I want to glide through those brown eyes dreaming
Take you from the inside, baby hold on tight
You were so right when you said I’ve been drinking
What was I thinking when we said good night

I want to hold you in the Bible-black predawn
You’re quite a quiet, domino, bury me now
Take off your band-aid ’cause I don’t believe in touchdowns
What was I thinking when we said hello

I always thought that if I held you tightly
You’d always love me like you did back then
Then I fell asleep in the city kept blinking
What was I thinking when I let you back in

I am trying to break your heart
I am trying to break your heart
But still I’d be lying if I said it wasn’t easy
I am trying to break your heart

Disposable Dixie cup drinker
I assassin down the avenue
I’ve been hiding out in the big city blinking
What was I thinking when I let go of you

Loves you

I’m the man who loves you

Einstein and Besso go fishing

Einstein and Besso sit in a small fishing boat at anchor in the river. Besso is eating a cheese sandwich while Einstein puffs on his pipe and slowly reels in a lure.

“Do you usually catch anything here, smack in the middle of the Aare?” asks Besso, who has never been fishing with Einstein before.

“Never,” Einstein answers, who continues to cast.

“Maybe we should move closer to the shore, by those reeds.”

“We could,” says Einstein. “Never caught anything there, either. You got another sandwich in that bag?”

Besso hands Einstein a sandwich and a beer. He feels slightly guilty for asking his friend to take him along on this Sunday afternoon. Einstein was planning to go fishing alone, in order to think.

“Eat,” says Besso. “You need a break from pulling in all those fish.”

Einstein lowers his lure into Besso’s lap and starts eating. For a while, the two friends are silent. A small red skiff passes by, making waves, and the fishing boat bobs up and down.

After lunch, Einstein and Besso remove the seats in the boat and lie on their backs, looking up at the sky. For today, Einstein has given up fishing.

“What shapes do you see in the clouds, Michele?” asks Einstein.

“I see a goat chasing a man who is frowning.”

“You are a practical man, Michele.” Einstein gazes at the clouds but is thinking of his project. He wants to tell Besso about his dreams, but he cannot bring himself to do it.

“I think you will succeed with your theory of time,” says Besso. “And when you do, we will go fishing and you will explain it to me. When you become famous, you’ll remember that you told me first, here in this boat.”

Einstein laughs, and the clouds rock back and forth with his laughter.

— Alan Lightman, Einstein’s Dreams

What dirty tricks life plays us, one moment free; the next, this.

It is strange how we who are capable of so much suffering, should inflict so much suffering. Strange that the face of a person, whom I scarcely know save that I think we met once on the gangway of a ship bound for Africa — a mere adumbration of eyes, cheeks, nostrils — should have the power to inflict this insult. You look, eat, smile, are bored, pleased, annoyed — that is all I know. Yet this shadow which has sat by me for an hour or two, this mask from which peep two eyes, has power to drive me back, to pinion me down among all those other faces, to shut me in a hot room; to send me dashing like a moth from candle to candle.

— Virginia Woolf, The Waves

Look. This is the truth.

But how to describe a world seen without a self? There are no words. Blue, red — even they distract, even they hide with thickness instead of letting the light through. How describe or say anything in articulate words again? — save that it fades, save that it undergoes gradual transformation, becomes, even in the course of one short walk, habitual — this scene also. Blindness returns as one moves and one leaf repeats another. Loveliness returns as one looks with all its train of phantom phrases. One breathes in and out substantial breath; down in the valley the train draws across the fields lop-eared with smoke.

But for a moment I had sat on the turf somewhere high above the flow of the sea and the sounds of the woods, had seen the house, the garden, and the waves breaking. The old nurse who turns the pages of the picture-book had stopped and had said, ‘Look. This is the truth.’

— Virginia Woolf, The Waves

Then Jinny came

Then Jinny came. She flashed her fire over the tree. She was like a crinkled poppy, thirsty with the desire to drink dry dust. Darting, angular, not in the least impulsive, she came prepared. So little flames zig-zag over the cracks in the dry earth. She made the willows dance, but not with illusion; for she saw nothing that was not there. It was a tree; there was the river; it was afternoon; here we were; I in my serge suit; she in green. There was no past, no future; merely the moment in its ring of light, and our bodies; and the inevitable climax, the ecstasy.

— Virginia Woolf, The Waves

If it works, it is true

So it happens that when I write of hunger, I am really writing about love and the hunger for it, and warmth and the love of it and the hunger for it . . . and then the warmth and richness and fine reality of hunger satisfied . . . and it is all one.

— M. F. K. Fisher, The Gastronomical Me