Joan Didion - The Year of Magical Thinking

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.