142
" Reminiscing in the drizzle of Portland, I notice the ring that’s landed on your finger, a massive
insect of glitter, a chandelier shining at the end
of a long tunnel. Thirteen years ago, you hid the hurt
in your voice under a blanket and said there’s two kinds
of women—those you write poems about
and those you don’t. It’s true. I never brought you
a bouquet of sonnets, or served you haiku in bed.
My idea of courtship was tapping Jane’s Addiction
lyrics in Morse code on your window at three A.M.,
whiskey doing push-ups on my breath. But I worked
within the confines of my character, cast
as the bad boy in your life, the Magellan
of your dark side. We don’t have a past so much
as a bunch of electricity and liquor, power
never put to good use. What we had together
makes it sound like a virus, as if we caught
one another like colds, and desire was merely
a symptom that could be treated with soup
and lots of sex. Gliding beside you now,
I feel like the Benjamin Franklin of monogamy,
as if I invented it, but I’m still not immune
to your waterfall scent, still haven’t developed
antibodies for your smile. I don’t know how long
regret existed before humans stuck a word on it.
I don’t know how many paper towels it would take
to wipe up the Pacific Ocean, or why the light
of a candle being blown out travels faster
than the luminescence of one that’s just been lit,
but I do know that all our huffing and puffing
into each other’s ears—as if the brain was a trick
birthday candle—didn’t make the silence
any easier to navigate. I’m sorry all the kisses
I scrawled on your neck were written
in disappearing ink. Sometimes I thought of you
so hard one of your legs would pop out
of my ear hole, and when I was sleeping, you’d press
your face against the porthole of my submarine.
I’m sorry this poem has taken thirteen years
to reach you. I wish that just once, instead of skidding
off the shoulder blade’s precipice and joyriding
over flesh, we’d put our hands away like chocolate
to be saved for later, and deciphered the calligraphy
of each other’s eyelashes, translated a paragraph
from the volumes of what couldn’t be said. "
― Jeffrey McDaniel
146
" The first inkling of this notion had come to him the Christmas before, at his daughter's place in Vermont. On Christmas Eve, as indifferent evening took hold in the blue squares of the windows, he sat alone in the crepuscular kitchen, imbued with a profound sense of the identity of winter and twilight, of twilight and time, of time and memory, of his childhood and that church which on this night waited to celebrate the second greatest of its feasts. For a moment or an hour as he sat, become one with the blue of the snow and the silence, a congruity of star, cradle, winter, sacrament, self, it was as though he listened to a voice that had long been trying to catch his attention, to tell him, Yes, this was the subject long withheld from him, which he now knew, and must eventually act on.He had managed, though, to avoid it. He only brought it out now to please his editor, at the same time aware that it wasn't what she had in mind at all. But he couldn't do better; he had really only the one subject, if subject was the word for it, this idea of a notion or a holy thing growing clear in the stream of time, being made manifest in unexpected ways to an assortment of people: the revelation itself wasn't important, it could be anything, almost. Beyond that he had only one interest, the seasons, which he could describe endlessly and with all the passion of a country-bred boy grown old in the city. He was beginning to doubt (he said) whether these were sufficient to make any more novels out of, though he knew that writers of genius had made great ones out of less. He supposed really (he didn't say) that he wasn't a novelist at all, but a failed poet, like a failed priest, one who had perceived that in fact he had no vocation, had renounced his vows, and yet had found nothing at all else in the world worth doing when measured by the calling he didn't have, and went on through life fatally attracted to whatever of the sacerdotal he could find or invent in whatever occupation he fell into, plumbing or psychiatry or tending bar. (" Novelty" ) "
147
" The distinctive features of the world's civilisations are not simply and solely the giraffe and the city of Rome, as the children may perhaps have been led to imagine on the first evening, but also the elephant and the country of Denmark, beside many other things. Yes, everyday brought its new animal and its new country, its new kings and its new gods, its quota of those tough little figures which seem to have no significance, but are nevertheless endowed with a life and a value of their own, and may be added together or subtracted from one another at will. And finally poetry, which is grater than any country ; poetry with its bright palaces. "
― Halldór Laxness , Independent People
149
" Faith is always coveted most and needed most urgently where will is lacking; for will, as the affect of command, is the decisive sign of sovereignty and strength. In other words, the less one knows how to command, the more urgently one covets someone who commands, who commands severely—a god, prince, class, physician, father confessor, dogma, or party conscience. From this one might perhaps gather that the two world religions, Buddhism and Christianity, may have owed their origin and above all their sudden spread to a tremendous collapse and disease of the will. And that is what actually happened: both religions encountered a situation in which the will had become diseased, giving rise to a demand that had become utterly desperate for some " thou shalt." Both religions taught fanaticism in ages in which the will had become exhausted, and thus they offered innumerable people some support, a new possibility of willing, some delight in willing. For fanaticism is the only " strength of the will" that even the weak and insecure can be brought to attain, being a sort of hypnotism of the whole system of the senses and the intellect for the benefit of an excessive nourishment (hypertrophy) of a single point of view and feeling that henceforth becomes dominant— which the Christian calls his faith. Once a human being reaches the fundamental conviction that he must be commanded, he becomes " a believer." Conversely, one could conceive of such a pleasure and power of self-determination, such a freedom of the will [ This conception of " freedom of the will" ( alias, autonomy) does not involve any belief in what Nietzsche called " the superstition of free will" in section 345 ( alias, the exemption of human actions from an otherwise universal determinism).] that the spirit would take leave of all faith and every wish for certainty, being practiced in maintaining himself on insubstantial ropes and possibilities and dancing even near abysses. Such a spirit would be the free spirit par excellence. "
157
" The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an hour he sets free within us all the joys and sorrows in the world, a few of which, only, we should have to spend years of our actual life in getting to know, and the keenest, the most intense of which would never have been revealed to us because the slow course of their development stops our perception of them. "
― Marcel Proust , Swann's Way
