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What's your story? It's all in the telling. Stories are compases and architecture; we navigate by them, we build our sanctuaries and our prisons out of them, and to be without a story is to be lost in the vastness of a world that spreads in all directions like arctic tundra or sea ice. [...]
[...] Scheherazade, like a working-class hero, seized control of the means of production and talked her way out.
just thought this was funny. referring to Scheherazade from 1001 nights
[...] Fairy tales are children's stories not in who they were made for but in their focus on the early stages of life, when others have power over you and you have power over no one.
I used to go to Ocean Beach, the long strip of sand facing the churning Pacific at the end of my own city, for reinforcement, and it always put things in perspective, a term that can be literal too. The city turned into sand and the sand into surf and the surf into ocean and just to know that the ocean went on for many thousands of miles was to know that there was an outer border to my own story, and even to human stories, and that something else picked up beyond. It was the familiar edge of the unknown, forever licking at the shore.
beautiful
When you say "mother" or "father" you describe three different phenomena. There is the giant who made you and loomed over your early years; there is whatever more human-scale version might have been possible to perceive later and maybe even befriend; and there is the internalized version of the parent with whom you struggle--to appease, to escape, to be yourself, to understand and be understood by--and they make up a chaotic and contradictory trinity. [...]
Like many others who turned into writers, I disappeared into books when I was very young, disappeared into them like someone running into the woods. What surprised and still surprises me is that there was another side to the forest of stories and the solitude, that I came out that other side and met people there. Writers are solitaries by vocation and necessity. I sometimes think the test is not so much talent, which is not as rare as people think, but purpose or vocation, which manifests in part as the ability to endure a lot of solitude and keep working. Before writers are writers they are readers, living in books, through books, in the lives of others that are also the heads of others, in that act that is so intimate and yet so alone.
Writing is saying to no one and to everyone the things it is not possible to say to someone. Or rather writing is saying to the no one who may eventually be the reader those things one has no someone to whom to say them. Matters that are so subtle, so personal, so obscure, that I ordinarily can't imagine saying them to people to whom I'm closest. Every once in a while I try to say them aloud and find that what turns to mush in my mouth or falls short of their ears can be written down for total strangers. Said to total strangers in the silence of writing that is recuperated and heard in the solitude of reading. Is it the shared solitude of writing, is it that separately we all reside in a place deeper than society, even the society of two? Is it that the tongue fails where the fingers succeed, in telling truths so lengthy and nuanced that they are almost impossible aloud?
[...] I wish that I could put up yesterday's evening sky for all posterity, could preserve a night of love, the sound of a mountain stream, a realization as it sets my mind afire, a dance, a day of harmony, ten thousand glorious days of clouds that will instead vanish and never be seen again, line them up in jars where they might be admired in the interim and tasted again as needed. My historian's nature regards with dismay that all these things arise and perish, though there will always be more clouds and more days, if not for me or for you. Photographs preserve a little of this, and I've kept tens of thousands of e-mails and letters, but there is no going back.
original topic: preserving apricots
The nerveless part of the body remains alive, but pain and sensation define the self; what you cannot feel is not you; what you cannot feel you do not readily take care of; your extremities become lost to you. [...]
on leprosy, and Che Guevara's experiences with it
Empathy makes you imagine the sensation of the torture, of the hunger, of the loss. You make that person into yourself, you inscribe their suffering on your own body or heart or mind, and then you respond to their suffering as though it were your own. Identification, we say, to mean that I extend solidarity to you, and who and what you identify with builds your own identity. Physical pain defines the physical boundaries of the self but these identifications define a larger self, a map of affections and alliances, and the limits of this psychic self are nothing more or less than the limits of love. Which is to say love enlarges; it annexes affectionately; at its utmost it dissolves all boundaries.
[...]
If the boundaries of the self are defined by what we feel, then those who cannot feel even for themselves shrink within their own boundaries, while those who feel for others are enlarged, and those who feel for others are enlarged, and those who feel compassion for all beings must be boundless. They are not separate, not alone, not lonely, not vulnerable in the same way as those of us stranded in the islands of ourselves, but they are vulnerable in other ways. Still, that sense of the dangers of feeling for others is so compelling that many withdraw, and develop elaborate stories to justify withdrawal, and then forget that they have shrunk. Most of us do, one way or another.
leprosy still