Nothing to be frightened of

So many books read this last year, so few of them commented on here. End-of-year reflections will haunt me for the next seven weeks, I'm sure — I'll be too busily distracted for them after that — so I won't anguish over my failure to share notes on Frederic Tuten, or Patrick Leigh Fermor, or Carolyn Brown, or Patti Smith, to cite only the most impressive of the authors I've learned from recently.

Instead I'll concentrate, for the moment, on a book uniquely appropriate to the season: Julian Barnes's Nothing to be Frightened Of (New York: Alfred A. Knopf, 2008). Barnes is better known as a novelist, I suppose, at the present moment at least, with his A Sense of Ending on the lists: I haven't read that yet, partly because I wanted to approach it through this earlier book, which is not fiction but memoir, meditation, and criticism — a conflation-medium I'm particularly attracted to these days. (One's late seventies launch an autumnal mood.)

Barnes was the second son of two teachers of French and French literature, and that language and literature are central, it seems, to his address to life, its observation and discussion. Nothing to be Frightened Of is a contemplation of a selected history of man's meditations on death — not many women's such meditations, be it noted, though a few do turn up — as a way, no doubt, of pinning down his own view of the matter. A consummate writer, Barnes writes, I believe, as the best writers do, in order to discover (or at least approach) resolutions of his own confusions, or misgivings, or as a friend said this morning apprehensions, about the subjects at hand: and what greater subject than death?

Death; dying; God; religion. Someone asked Thoreau, as he lay on his deathbed, if he had made his peace with God. "I hadn't realized we'd quarreled," he replied — at least that's how I recall the line. Googling it just now, I find it often quoted, but the source never cited.

(I do, though, find two other nice deathbed lines: When Voltaire was on his deathbed, a priest abjured him to accept Christ and renounce Satan. Voltaire replied, "Father, this is no time to be making enemies!"
As Talleyrand lay on his deathbed, he cried, "I suffer the torments of Hell!" A friend (I forget his name) sitting up with him replied, "Already?")

Barnes loops gracefully through confrontations with these four principal themes (death; dying; God; religion; remember?) and more; interweaving funny stories about his childhood and his philosopher brother (who, oddly, lives at the near geographical center of France in order to teach in Geneva); and considering similar confrontations by a number of minds of the highest ranks. The book is not indexed, which is a major flaw — especially in a book with the imprint of Alfred A. Knopf! — but my endpaper notes will provide an idea:

36 treacherous memory
38 childhood memory
40 Montaigne
47 Renard
54ff god out of art (art sans god)
61 fear of death (thanatophobia)
83 S. Maugham
86 Daudet: adieu, moi
95 Flaubert
97-8 d. of Daudet; of Sand, Braque
99 Title!
107 either you or I
108 Critics
117 The dead appear to the dying
121 Chabrier
124 Wharton, James, Turgenev, Falukner
132 Stravinsky
134 Edm. Wilson
138 memory is identity.
166 last words. Hegel. Dickinson.
185 meaning
189ff problem of eternal life
193 Rossini
195 Goethe
202 Shostakovich 14
209 flux

That last note, of course, sums it all up. There is nothing that is fixed, as Heraklitus famously noted. Acceptance of death, which is to say acceptance of life, is acknowledgement of flux. If it's true, as Emerson notes in his essay "Circles," that

…this incessant movement and progression, which all things partake, could never become sensible to us, but by contrast to some principle of fixture or stability in the soul. While the eternal generation of circles proceeds, the eternal generator abides.

—quoted by Ross Posnock in his review of American Nietzsche by Jennifer Ramer-Rosenhagen, The Nation, Nov. 21, 2011

it is also true that these principles of fixture are site-specific to "the soul", are individual and unique and not fungible, are there for purposes of convenience only: and life (and its apparent extinction) are not there for convenience. Emerson goes on to note "Life is a series of surprises": those who yearn for stability, certainty, reassurance, are denying the essence of life.

Barnes gives a good deal of attention to Jules Renard, "one of my dead, French, non-blood relatives," known to students of elementary French in my day (the 1950s, in this context) simply as the author of Poil de carotte but much more significant (and influential
on literature) as a memoirist. Clearly Renard has been a muse for Barnes, providing him with both details for contemplation and a model for its practice and expression.

Such influence or inspiration is linked, I think, to the subject at hand, for what Harold Bloom calls "the anxiety of influence" (in a book by that title, which I haven't yet read, perhaps fearing to be influenced by it) — the fear or apprehension that influence will dull individuality — is related to the apprehension of death. Both are rooted in a mistaken notion of identity, which notion is one of the most seductive, therefor sinister, of the "principles of fixture" Emerson concedes to us.

I sometimes think we are, at best, like books. I bought this copy of Nothing to be Frightened Of at Title Wave, the deaccessioning outlet of the Portland (Oregon) Public Library, and I'm off this afternoon to lend it to an ailing friend. Human thought about existence and its consequences, from Epicurus to Shostakovich, go with the book, with Barnes. I'll print out a copy of this post and tuck it into the endpaper: perhaps it will be read, perhaps not. So it goes.

Exposition, Development, Recapitulation

I think there's something to be said for the idea that Modernism stands at the beginning of the third of three great ages of human existence: the one preceding the awareness of consciousness, which Julian Jaynes puts at about the time of Homer; then a long age which is characterized by the long slow crescendo of human consciousness; and then a third age that begins with the awareness of the awareness of consciousness.

Well, perhaps Modernism is really best understood as a logical development of the Renaissance, whose “moment” is the true beginning (as if a single moment can define it) of this third age. But if you draw a rough analogy to the development of an individual human, maybe it would be:

1: Human life unaware of consciousness. Infancy-childhood: human history up to the Renaissance. (Sorry, Age of Pericles; I know you really belong later; you jumped the gun.) Prehistory.

2: Human life aware of consciousness. Adolescence: human history Age of Pericles-Modernism. History.

3: Human life aware of the consequences of the awareness of consciousness. Adulthood: Modernism on. Will there be an early senescence? Probably. Metahistory, or Historicism.

This looks like college-student late-night talk, I know. And it’s influenced by a book many think of as dubious, Julian Jaynes’s The Origin of Consciousness in the Breakdown of the Bicameral Mind (Houghton Mifflin Company, 1977). Jaynes, an American psychologist who published no other book, held consciousness to be a cultural construct, not an autonomous function of the individual human “mind.” (Those are precautionary quotes; let’s not take up the question of “mind” here.) As I recall — I read the book a long time ago, and haven’t revisited it — he takes care not to fix an exact date or cultural “moment” at which this construct appears; but he does identify it, in the Mediterranean context, with the Homeric age, arising between the composition of the Iliad and the Odyssey.

Jaynes cites evidence for his hypothesis in linguistic and economic models, among others, and finds in psychological evidence of our own time parallels to the historical (and prehistorical) patterns of unconsciousness, consciousness, and their interfaces. I found his discussions persuasive; and am particularly interested now to read scientists arguing for the abrupt big changes that can determine human behavior, collectively (politically) as well as individually. Nassim Taleb, in The Black Swan, discusses such cataclysms in the economic sphere; the research geologist Dave Wahl, in the current issue of Terrain, discusses them with respect to climatological changes. (Taleb; my earlier blog on Taleb ; Wahl.)

Historicism is inevitably recursive. I’ve always loved Francis Ponge’s description of recursive irony — he cites Maurice Ravel's La Valse — as typical of periods "when rhetoric, dying, examines itself.” (Lane Dunlop's translation, in Soap [London: Jonathan Cape, 1969]; in the original Ce genre est particulier aux epoques ou la rhetorique est perdue, se cherche: [Le Savon: Paris: Gallimard, 1967]). [Cited in my article “What's the Matter with Today's Experimental Music? Organized Sound Too Rarely Heard,” Notes, December, 1993.]

To continue woolgathering: there may be a parallel between all this and the inevitable process which finds "art" declining from Religion to Art to Entertainment. (See Walter Benjamin: The Work of Art in the Age of Mechanical Reproduction ; and see also Wikipedia on Walter Benjamin. Come to think of it, Benjamin himself should be added to Jaynes, Cage, Duchamp, and many others as a seminal organizer of aware-or-consciousness consciousness.)

As I Walked Out One Midsummer Morning

Eastside Road, Healdsburg, February 20, 2009

OVER ON HIS BLOG Renewable Music, Daniel Wolf writes

Not writing enough (i.e. almost no) songs. Why? A terrific fear of words (sounds, meanings of words, appropriate scansion, emphasis) and not being, myself, a singer.

In his fascinating (though to me unsatisfyingly negligent about the walking itself) memoir As I Walked Out One Midsummer Morning , Laurie Lee describes an evening in a peasant's hovel, when he broke out his violin — he was walking across Spain in 1935 with only his violin to support him — and played for his hosts. At first they listened in silence; then, we he played a "woozy fandango" he's picked up a few days earlier in Zamora, they came to life, the man and wife dancing savagely and powerfully, the two boys picking up spoons to accentuate the rhythm.

The sons asked me for another tune, and this time they danced together, with linked arms, rather sedate and formal. The daughter came quietly and sat on the floor beside me, watching my fingers as I played. the scent of her nearness swam troublesomely around me with a mixture of pig’s lard and sharp clean lavender.
The girl was asked to sing, and she did as she was told, in a flat unaffected voice. The songs were simple and moving, and probably local, anyway, I’ve never heard them since. She sang them innocently, without art, taking breath like a child, often in the middle of a word. Staring blankly before her, without movement or expression, she simply went through each one, the stopped -- as though she’d really no idea what the songs were about, only that they were using her to be heard.
With the singing over, we sat in silence for a while, hearing only the trembling sound of the lamp. Then the woman grunted and spoke, and the boys got up from the table and fetched the mattresses and laid them down by the wall.

This, I think, is what song should be, artless and spontaneous. Of course it's impossible to achieve in a salon or a concert hall, and impossible to compose. But when we attempt to compose it this is the thing to strive for. It's what I like in Ives and Scelsi.

Laurie Lee: As I Walked Out One Midsummer Morning

(New York: W.W. Norton, 1985, pp. 63-64)

Crisis and community

Eastside Road, Healdsburg, February 17, 2009

ONE THING ABOUT THE DEPRESSION, it may force us away from extreme individualism back toward a semblance of communitarianism.

From "Sowing For Apocalypse: the Quest for a Global Seed Bank" by John Seabrook (in Seed Savers Exchange, 2007 Harvest Edition):

I asked how his cancers had influenced his work in saving seeds. [Cary] Fowler replied, "The first one, I didn't handle it very gracefully. I was scared. Really scared. And the reason I was scared was that I hadn't done anything — I hadn't contributed constructively to society. And that was frightening."

From This Side of Paradise by F. Scott Fitzgerald (taken from the Project Gutenberg online edition):

Amory, even had he not been a selfish man, would have started all
inquiries with himself. He was his own best example--sitting in the
rain, a human creature of sex and pride, foiled by chance and his own
temperament of the balm of love and children, preserved to help in
building up the living consciousness of the race.
In self-reproach and loneliness and disillusion he came to the entrance
of the labyrinth.

...

Of Amory's attempted sacrifice had been born merely the full realization
of his disillusion, but of Monsignor's funeral was born the romantic
elf who was to enter the labyrinth with him. He found something that he
wanted, had always wanted and always would want--not to be admired, as
he had feared; not to be loved, as he had made himself believe; but to
be necessary to people, to be indispensable; he remembered the sense of
security he had found in Burne.
Life opened up in one of its amazing bursts of radiance and Amory
suddenly and permanently rejected an old epigram that had been playing
listlessly in his mind: "Very few things matter and nothing matters very
much."
On the contrary, Amory felt an immense desire to give people a sense of
security.

...

"I am selfish," he thought.

"This is not a quality that will change when I 'see human suffering' or
'lose my parents' or 'help others.'

"This selfishness is not only part of me. It is the most living part.

"It is by somehow transcending rather than by avoiding that selfishness
that I can bring poise and balance into my life.

"There is no virtue of unselfishness that I cannot use. I can make
sacrifices, be charitable, give to a friend, endure for a friend, lay
down my life for a friend--all because these things may be the best
possible expression of myself; yet I have not one drop of the milk of
human kindness."

OR, AS MY COUSIN Hazel once pointed out to me, there are only two things that really matter: Generosity and Gratitude. Neither works in the absence of the other; together, they make everything work.