Fauns

You have to be gentle with the young, W. says. They're a gentle generation, like fauns, he says, and require a special tenderness. Their lives are going to be bad – very bad – and at the very least, we should be tender with them, and not remind them of what is to come.

Of course, my tendency is to scare them off, W. says. It's to bellow and fuss and deliver great pronouncements on the impending disaster. W. tries to keep quiet, he says, as a counterbalance. It's alright for me, who can go back to the north, but it will be him, W., who will have to soothe them with soft words and sympathy.

It won't be that bad, he tells them. Don't listen to him. Or: don't worry, everything's going to be fine. Ignore him, he's an idiot. – 'But in their hearts they know', W. says. 'They know what's going to happen'.

Dead Zones

No more, says W. No more. He's passing through a dead zone, he says, as you are beginning to find in the oceans: blank regions where there is no life. There's no life in him! It's all over!

W.'s despairs are like magnetic fields, he says, like great clouds in the air through which he passes. They have nothing to do with his inner states at all. It's not a matter of emotion. His despairs, W. says, are not even his.

Why does he always feel he's falling? Why does he feel that nothing is real?

The Clouds of Jupiter

Are we even alive?, says W. Is this even happening? Are we really talking – right now? Because all he can hear is a great roaring, W. says. He's falling, W. says, as through the clouds of Jupiter.

When will he ever hit anything real? When will he strike his head upon the hard shore of the real? Because that's what he wants, even if it dashes his head to pieces. That's all he wants, and especially if it dashes his head to pieces …

Only death is real, W. says, and it's time to die, it really is. But death isn't coming any closer. If anything, he's too healthy, and so am I. We need to be struck down, W. says. Eradicated, along with everyone who has known us. Our memory should be wiped from the earth … 

Sometimes W. finds the coming disaster a comforting thought. It will be a relief, a blessed relief, the parched earth, the boiling sky. Because won't it entail the absence of us? Won't it mean, at the very least, our complete destruction?

Only the disaster is real, W. says. There is no future. And isn't that a relief: that there will be no future?  And meanwhile, his long fall. Meanwhile our long fall through the clouds …

No!

He's tried to put me out of my misery, W. says. God knows, he's tried. Hasn't everyone? No one tried hard enough, that's what W. discern, when we first met. And it became his task, to try hard enough, and what a task! How many times has he tried to explain it to me? How many emails has he sent? 

But it won't get through, W. says. I won't hear him. He's resorted to blows, W. says, but it was like beating a big, dumb animal. It seemed pointless, and cruel. How could I understand why I was being beaten? I bellowed, that was all. It was perfectly senseless.

He drew pictures, W. says. He scrawled red lines across my work, but I never understood; I carried on regardless. I'm tenacious, he has to give me that. Or rather, something is tenacious in me. How can I continue when there's so much that is wrong? It baffles everyone, W. says. Is he still going? Is he still alive?, they ask him, who can only shrug in dismay. What can he do?, he says.

No!. he writes in the margin. Rubbish!, he writes, underscoring the word several times, his biro piercing the paper. But still I continue. Still I go on, one page after another.

I Don’t Understand

The 80s are coming back, we agree with the taxi driver as we are driven out from Liverpool Station. It's going to be terrible. W. lived in Liverpool in the 80s, W. says. He knows what it was like here. He shudders. We're finished. Doomed. How long do you think we have?

W. feels like the boy in Mirror who cannot follow orders. Turn around!, he and the other cadets are told. He turns all the way round, 360 degrees, ending up facing in the opposite direction to his fellow cadets. Why can't you follow orders?, he's asked. You told me to turn, he says. And then, I don't understand, he says. His parents died in the Siege of Leningrad, a voice comes. Another cadet, off camera.

His parents are dead. He's turned right round. Later, we see him walking along, whistling. Whistling and weeping. That's what W. will be doing, he says, walking along like a dazed ox and whistling, tears running down his face … I don't understand, that's all he will say. It's all he will be able to say …

Steel shutters pulled down over shopfronts. Streets boarded up. Whole sections of the city abandoned. A world without pity. Without mercy. Great walls raised against the sea from which the migrants will come (the rest of the world scorched, baked black …)

Then methane will come steaming up from melting permafrost. Then it will come bubbling up, melting, from the ocean floor. Then the Arctic ice will melt away. Then the seas will turn to acid. Then the skies will turn black. Then the lights will go out, and there'll be blackness everywhere. We'll die lingering deaths. We'll die in the sludge, very slowly.

I don't understand, that's what W. will be saying, face down in the sludge. I don't understand.

Because he did not find his voice, but his voices, Pessoa never fell into the trap of knowing what he was doing; he didn't need to imitate himself to keep writing.

Adam Phillips

My God, my God, who am I watching? How many am I? Who is I? What is this gap between me and me?

Pessoa, The Book of Disquiet

I became one of these people you see in movies in the background, those extras just pacing back and forth.

Al Columbia, discussing his period in mental hospital

There is something terribly alluring to me about the past. I'm hardly interested in the future. I don't think it will hold many good things. But at least about the past you can have certain illusions.

W. G. Sebald, interviewed

Monk Years

'And then you fell in with the monks …', W. says. It's the most mysterious of episodes to him, W. He's never had it satisfactorily explained to him how I ended up living with the monks. What drove me to them, or them to me?

How did I, who had no religious belief, no experience of religion, no understanding of religion, end up living among the monks as their guestmaster? Why, out of all the other candidates – and there must have been other candidates, other monk hangers-on, who would have wanted my job – did I become Guestmaster to the community?

He sees in his imagination, W. says. He sees ape-boy standing between the monks and the world, letting in their guests, preparing them lunch or dinner, and showing them up to their rooms, which he had carefully prepared. He sees it, although he doesn't understand what he sees: ape-boy making beds and running his cloth along the dado, ape-boy in the supermarket fetching food for dinner, ape-boy taking coats and hats and making pleasantries in the oak-parqued reception room, ape-boy arm in arm with a monk he's escorting across the icy pavement. He sees ape-boy sitting in attendance on nut-brown Copts with twinkling eyes at ecumenical dinners and calling taxis for white-robed Dominicans heading to the station.

How it confuses W., for whom the story of my life, otherwise, is relatively clear. The monks took me in: but why? why me? What recommended me to them? What, when I had no idea of what living a spiritual life might mean? W., by contrast, has every idea of what living a life of genuine spirituality might mean. He, too, lived among monks, and for a time -over a long summer on the Isle of Man - even thought of becoming one.

Ah, but he can say little of it, not to me, who puts everything up about him, W., at his blog. A veil has to be drawn over some things. A kind of silence has to observed. But he came to know what it meant, a spiritual life. He met a holy man. They walked along the seashore, talking about the essence of religion.

And isn't that where it began, W.'s real sense of religion, of religiosity, which has nothing to do with sighing after a world beyond this world? Isn't that where he understood that the question of religion wasn't to be left to philosophers and metaphysicians, and with the philosophical and metaphysical conceptions of religion?

W. took a vow of silence, he says. He spent days in solitary prayer. Hadn't he begun to understand that it was the world here and now to which religion attended. To world as it currently is! As it is, and insofar as it harbours its redemption. Only insofar as it is close to eternity. It was his time in silent meditation that set him on the road to grasping what is so clear to him now: that religion is not a metaphysical affair. It's about ethics!, W. says. Politics!

What did I understand, when I fell in with the monks? What did I grasp of the vision of the world vouchsafed to me? That, too, is a mystery to W., for whom it has always seemed clear that I know nothing whatsoever of religion. There I was, nonetheless, a Guestmaster, and for several years. There I was, masturbating in my attic room as the monks around me prayed unceasingly for the world.

Away until late Sep.

The cover and other details of Spurious, the novel of this blog, are part of Melville House's catalogue here. Spurious is available for pre-order from Amazon UK and USA. It will be released in January 2011.

The cover and other details of Spurious, the novel of this blog, are part of the catalogue here. Neither the blurb nor the bio are my work (I certainly didn't call myself a philosopher …)

I'm away until mid-August.

A novel, Spurious, based on material here at the blog, will be published by Melville House in January 2011. A second novel will follow later.

Spurious is available for pre-order at Amazon (UK – £9.00, USA – $10.00).

Aalborg Akavit

My Danishness, says W. as we sit on the grass for our picnic. The mystery of my Danishness. We need to become Danish in some way to be able to read Kierkegaard, he says. We need to approach his work from the inside, like a Dane. I'll need to show him how to think!

Of course, I'm only half Danish. Half Danish and half Indian, a peculiar combination, W. says. He, of course, is Irish on one side of his family and Polish – probably Polish – on the other. He's a mixture, too. He'll be able to bring his Jewish-Catholic approach to bear on our reading of Kierkegaard, he says, and I my Hindu-Protestant approach.

Where should we start? – 'Did you bring some Schnapps?' I brought some Schnapps, I tell him. – 'Is it chilled?' It's straight from the freezer, I tell W., as Danes serve it.

Aalborg akavit. Did Kierkegaard drink Aalborg akavit?, W. wonders. Undoubtedly! Kierkegaard would certainly have drunk it in his early years, his pagan years, W. says. He probably drank himself blind on Aalborg akavit before his return to his faith, just as we must drink ourselves blind on Aalborg akavit, we who are lacking in faith, in Kierkegaard's faith.

And did I bring the herrings? Yes, I brought the herrings. I took a special trip, out to Ikea, to get the herrings. We have herrings and cod roe sandwich paste from the grocery in Ikea. And we have some ryebread, too. Good, W. says, we're well prepared. To think like a Dane, you need to eat like a Dane and drink like a Dane. And here we are in the north of England, pretty much at the same line of latitude as Copenhagen, ready to eat and drink like a Dane. We're well prepared.

Now tell me, tell me about Denmark!, W. says.

Idiots in a Lido

Drink! says W. Drink! Really, there's nothing else for it. There's nothing better to do. The days are too long. This day, for example – what time is it? just after lunch. Just after lunch – it's unbearable! Only drinking can save us. We'll float drunkenly through the afternoon. We'll lie back and float, like idiots in a lido …

The Art of Greeting

You can't feign friendliness, W. says. You can't feign interest. In the end, the art of conversation is entirely alien to me, W. says. The art of greeting people.When he did try and teach me, it led to disaster. I bellow. Hello!, I cry in my loudest voice. – 'You scare people'.

In the end, no one wants to talk to me because I don't want to talk to them. They want to escape because I want to escape. I make them edgy because I'm edgy. – 'You want to escape! You want to be out of there!' Can I blame them that they want the same?

W. is always amused in those moments when the power to speak deserts me, and the other person has to guess what I want. It invariably happens when it's most urgent, and I have to be most succinct: a great stuttering and stammering. A great foaming at the mouth. – 'You can't get a word out, can you?', W. invariably says, laughing. 'My God! Gesture! Mime! What is it? More food? Something else to drink?'

Barba non facit philosophum

W.'s reading a book of Latin philosophical phrases. – 'Ah, here's something that applies to you: Barba non facit philosophum. A beard does not make a philosopher'. What does eo ipso mean? What's the difference between modus tollens and modus ponens? – 'Tabula rasa: I know you know that. And conatus – even you must know that'.

My Very Existence on Earth

'You drink too much', W. says. 'Mind you, I'd drink if I had your life'. Why doesn't someone put me out of my misery? Why don't I book myself into a suicide clinic? Do I have any sense of the disgust my very existence of earth should engender? But then, how could I? It would be like a pig that developed a disgust at its own excrement. I'd live in contradiction. I'd breach the law of the excluded middle. I would exist knowing only that I should cease to exist, and how could that be endured?

A Tartar Horde

I came from outside, and I brought the outside with me, W. says. I came from the everyday and had to stamp the everyday from my boots. – 'How long had you been unemployed?' Years, I tell him. Years! W. can't imagine it. – 'And for how long before that did you work in your warehouse?' Years again. – 'Years!', W. exclaims, impressed. Of course, there was also my time with the monks. That's my wild card, W. says, my monk years. Who would have known from looking at me?

But there you were, and who had seen anything like it? – 'You were like a one man horde, a Tartar'. There was spittle on my lips and drool in my beard. Had I ever heard of a footnote? Did I know what an appendix was, or what op. cit. might mean? Scholarly standards were an irrelevance to me; scholarly apparatus an imposition I could completely ignore, it was quite impressive.

'Your book!' W.'s still amazed. A book without scholarship, without ideas. Without the usual concern to explain or to clarify. A book almost entirely lacking in merit. And yet! He saw something there, although no one else did. He saw it, and not in spite of its many typos and printing errors … It was there because of them. It was inextricable from them. A kind of massive, looming incompetence. A cloud of stupidity that covered the sun. But more than that: didn't it belong like a shadow of the sun, and of its burning? Didn't it belong to the clarity of the day as its cloud and blind opacity?

It was demonic, W. says. It was as forceful as a demi-urge. That's when he became aware of it as a vast Gnosticism, as a division of light within light, of life within life. Who could have written anything so bad? Who, who ruined the temple of scholarship and revealed it to have been always ruined? He saw it, W. says, even if no one else did. And it was his role to look after me.

Bubbles of Blood

'Have we been good?, W. asks me. 'Have we led good lives?' Ah, but it's too late now. We've been struck, left for dead. Struck, knocked over, and our assailant zoomed away. We wander in the wake, dazed, white-faced. What happened? Who did this to us? But we have no idea. We're out of ideas, and dying of internal injuries, our insides pooling with blood …

Our last words: is it time for them? Last words, but it's only bubbles of blood that speak; only blood tricking from the corners of our mouths.

The Reality of My Situation

Where death is, you are not, says Epicetus. Where I am, I should not be, that's the truth of it, W. says. Do I understand, really understand, the reality of my situation?, W. says. Of course not; it would be quite impossible. I'm not really aware of myself, says W., which is my saving grace. Because if I was …

It's enough that W. knows. It's enough that he's aware of the reality of my situation. He tells other people about it, but they scarcely believe him. They have to blot it out. Screen memories replace real ones. When he tells them about me, about the reality of my situation, they recall only owls with spread wings swooping through the night.

Away for a couple of weeks or so.

Book news: Spurious (the novel) will come out with Melville House in January 2011. Dogma, a second novel, which draws on some later W. material, will come out at some point after that.

The Diagonal Path

'The path had been beaten diagonally across the meadow', the poet says. 'It was made of beaten down grass in the tall, flowering grass of the field. Who was the first to stamp it down? Who chose to stamp this path so assertively through the field? No matter. It was there; it seemed to us to have always been there, and by walking it again, we'll bear it down again. We made the path; we'll remake it.

'Ann and I. Ann and I on one of our walks, heading out to the river across the diagonal path. How was it that our meetings demanded we move out and away from the others, from the cafe where we met and where the others gathered? Why did we want to go away, and together, two bodies walking in the afternoon?

'We'd been singled out. Chosen. By each other? By the afternoon. By the Ees and the meadows. By Jackson's Boat. Back there, in the cafe, we were full of laughter, jokes. We were funny. We were funny together – other people told us that. But when we outside, away from everyone? When we walked along the diagonal path? A kind of stillness, first of all. A solemnity, as though we were being attuned to something. As though we had to drop to find the level of the afternoon. The grasshopper's noise. The humid warmth.

'It was still. It was always still when we met, Ann had said. There's never any wind, she said. And it was true – there was a kind of gap in the weather. As though it was looking for itself. The thick clouds. The heavy air. As though it was gathering itself up for something, something that hadn't happened'.

'And in a sense, it never happened. Nothing happened', the poet says. I've been asking him to remember. Asking him questions about his past. But he hasn't got any stories, not really, the poet says. He was ill, unemployed … That's how all his non-stories begin, he says: "I was ill, unemployed …", as if to void all incident from them in advance. Expect nothing, the poet wants to warn me when he begins that way, he says. Nothing's going to happen.

The diagonal path. The river. Jackson's Boat. How to narrate a story that never reached a beginning? What happened then, the poet says, what failed to happen, turned its face away from him, from his life. It was looking elsewhere. Does he want to tell his story, to bring it to account, or to look off where it is looking, his story; to look off with it, and see what was revealed? Too look at its look? To look away from him, his life, his story, but to do so within his life, his narrative?

If he remembers it all now – the path, the river – it is not to lose himself in the details of a vanished world, but to experience it by way of that distance which separates him from the past, diffusing and blurring particular events, and seeming to insinuate itself into those events, even as it seems to suspend still further the sense that anything was completed.

The diagonal path, the poet says. Beating it down, he says, as it had already been beaten down. What was she telling him, Ann? Something about telepathy. Her theories of mind reading. Of mind feeling, he says. – "I can feel what other people feel", she said. About her illness. She was really unwell, she said. About his supposed illness which she said could discern. – "It takes one to know one", she said. About the others in the cafe. – "They think they know me, but they don't".

She liked to use his name, the poet noticed. She liked to say it, he thought. To breathe it, because it is easy to breathe: one syllable. "Always liked": what tense is that? Completed action in the past. As though a past event could be completed, and broken from the present. But it seems, for him, not to have been completed. She's still saying his name, he says. Breathing it. One syllable.

Sometimes he dreams his life is already over, the poet says, and he is living backwards, not forwards, opening doors into rooms in which he has been before. Is there a way of watching your traces disappear from the world, like footprints in snow? One day, he will arrive at the point where he is not yet born. Perfection: the work of erasure done, he, too, will disappear.

What were they talking about, he and Ann? About ESP. About dreams, and the power of dreaming. About her job and her business partner, who was half in love with her. He felt the delight of letting their words go and letting them float into the air. He felt the delight of smiling, of a kind of smiling irony, by which what they said was lightened and made playful.

She liked to play by speech. Liked for it to float, lightened. To say nothing in particular. To converse as a dreamer dreams. About this thing, then that in swerves and darts. – "You give good conversation", she said. A strange phrase. Later, she would say, "You give good phone". It was vaguely sexual, he thought. "You give good head".

You can't step into the same afternoon twice. Or even once, the poet says, thinking of Cratylus. He wasn't the same after that. His life had changed. The afternoon – that one, and the others, although perhaps there was only one, the same afternoon happening over and over again - had become a kind of brightness behind everything, a sky behind the sky: the backdrop of his life, obscured sometimes, sometimes lost, but that burned nevertheless, discreetly, in stillness, gathering without resolving itself, on the perpetual brink of its own happening.

When did she say it? When did he walk into her trap? – "Can you read minds?", he'd asked her. – "I know what you're thinking", she said. – "What?' – "You're thinking how pretty I am". And there it was: how pretty she was.

How indecent it seemed: that sentiment. How personal. Before, they'd been speaking of other things, faraway things. He was at ease. It was as easy as falling, pure relaxation. They had been falling through the afternoon as through the sky.

And now? She'd turned him. She'd come into the field of his gaze, forced herself there. He was to look at her. It was a kind of reckoning. And what did he do, who was walking beside her? Did he stop walking? Stop her with a touch? Turn and face her? Kiss her? Ah, but what did he know of any of that?

He was falling alone now. Falling faster and faster, and into a blackness beyond the stars. He felt panicked, queasy. He could feel the heaviness of what he had eaten for lunch. He'd eaten too much. Anything he had eaten would have been too much.

He was at the brink. He'd been called to account. Here he was – here, in the sultry afternoon. Here – but where was he, and what did she want from him? Sometimes, you see things too closely, from too close up. There's no distance between you and what you see. He saw her. How could he not? He turned his head, looked. Pretty. Was she pretty? My God, what did all this mean?

He kept his silence, the poet says. That makes it sound dignified. But it wasn't dignified. They walked, Ann and he, Jackson's Boat to their right, on the other side of the river. They walked. Hadn't he been waiting to be included in life? To live? And wasn't it being offered to him now: a chance to live? Life itself was very close. He should reach over and touch her. Reach – and touch.

He was on the tip of the wave-crest as it was about to break. And it was breaking. He was about to lose the moment – he lost it; the wave broke. Foam and splashing. A kind of roaring in his ears. He felt ill, quite ill. That's what he said to her: "I feel terrible". I feel terrible: the worst thing he could say.

He broke the spell. He tore the afternoon in two. His life was falling back again into time without event. Nihilism: nothing meant anything. Nothing kept its form. Dispersal – did it happen then, as they walked through the Ees? Were they blown away, apart from one another, as they walked along the council estate to the road?

It was no longer still. There was a low wind. Pollen in the air. His eyes itched. We were going back. Back to the cafe, back to her car. Oh God. A tight feeling across his chest, like a stroke. Like an imaginary stroke. Oh God. That's what Ghandi said when he was assassinated. Oh God. Oh God.

Back to the cafe and the others. Back to the others, who knew something was going on. But nothing's going on, he would want to say to them. Nothing's going to happen.

On Spec

A Danish translator, why on earth would he, an ex-poet, want a Danish translator?, he asks. Why would he open his door to a Danish translator even if he's come all the way from Denmark, all the way to Manchester to meet with him?

Trust the Dane to come on spec, he says. Trust the Dane just to fly in, he says, all friendly willingness – well, all apparently friendly willingness – and expect to be seen as though all the world were Copenhagen and you can simply go round knocking on people's doors.

A Dane, he says. A Dane with a dictaphone, he says, waving it around. I should know, at the very least, that he's an ex-poet, which means he doesn't give interviews, and has no interest in giving translation advice. No interviews, no advice, he says, that's what he told me.

He never was particularly interested in interviews even when he was a poet, he says. In truth, he was always on the verge of becoming an ex-poet even when he was a poet, or what was regarded as a poet, he says. For him, the word poet is an honorific and not at all like the word Dane which is simply horrific, he says.

A Dane on his doorstep, he says. A Dane on his doorstep with his dictaphone, he says. A government-funded dictaphone, he says. A government-bought, government-supported dictaphone, and a government-funded, government-stipended Dane, he says. So this is how Danish tax-dollars are to be spent, which is to say wasted, the poet says, stepping aside to let me in.

Writing delights me. That's nothing new. That's the only thing that still supports me, that will also come to an end. That's how it is. One does not live forever. But as long as I live I live writing. That's how I exist. There are months or years when I cannot write. Then it comes back. Such rhythm is both brutal and at the same time a great thing, something others don't experience.

Thomas Bernhard

A lovely sentence from Brody's book on Godard:

Duras herself recognised that 'the film was made at the same time as it was filmed; the film was written in step with its unspooling', and criticised directors who did not understand 'that the making of the film is already the film'.