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If you’re a writer, you’ll live your life not knowing if you’re any good. And you’ll die not knowing. I think John Berryman said that.
After Phil Levine published his first book of poems, people said, yeah, but can you do it again? Then he did it again. Then they said, yeah, but have you been featured in the New York Times Review of Books? Then he got a review. So they said, yeah, but have you won any major awards? He won several. Then they said, yeah, but we remember you back when you were broke in Detroit. You’ll always be a bum.
There is no escape. Nobody from the old neighborhood wants to see you get ahead. It’s a law of nature, the Bumfuck Reflexive Property. You can ruin your life if you burn your emotional energy wondering whether they’re right. Every moment you spend doing that is a waste. But all writers do it.
Hang around with writers and artists and you realize they’ve got a particular tangible proficiency at their kind of art. Maybe they were born with it or, more likely, they worked hard at developing what little gift they had into something presentable. The gift, whatever it is, is real and observable. But whether they’re mediocre or brilliant, derivative or original, a flash in the pan or someone whose art is set to be preserved in the basement of Cheops, you will never know. More significantly, they will never know.
If you like their work, great. If you don’t, you can always recall the time they were broke and living in the projects across from Wayne State. HA. HA. HA. Let’s all laugh at the sad clown. Some people and their lousy choices. Am I right? If they were any good people would want to pay them for their work. I mean, that’s just common sense.
I suppose it’s sad when an artist hasn’t learned how to fail (or how to stubbornly and angrily reject failure), when she takes the Bumfuck to bed and makes love to it, when she’s covered in despair, when she finds herself thinking about her choices. The rest of us chose to avoid that humiliation early. We were smart and didn’t even try. Or if we did, we never let anyone see it and gave up shortly thereafter. And look at us today. We just got back from our annual trip to Florida. It’s a good life.
But she has to spend some nights staring at the wall, probing for answers that will never come. Because her friends and family don’t know what to tell her, even though they have many strongly held opinions on her work and direction in life. Her teachers didn’t know (even the ones who praised her back at clown school). And ultimately, she doesn’t know, can’t know, even if she wins a Golden Bozo next year and gets to put “Genius” on her resume. She might just be a lucky clown, a clown of the moment, a one clown wonder. How do you ever really, truly know if you’re any good?
Genius. Hell, she can barely afford lunch. And so the questions: am I actually a no-talent, deluded ass-clown? Was taking out a loan to go to clown school the worst decision of my life? Should I have listened to my old high-school friend who went straight into an apprenticeship as a waste management professional and who is now debt-free, pumping out the city’s shit everyday for a middle-five-figure salary? The dude owns his own house. He loves reminding me how debt-free he is. He loves it.
Can I say the same? Do I love being a clown? I thought I did. But now that I’m out of clown school, I feel so alone. At least back there I had a useful amount of social friction, mutually shared productive spite, the catty competitiveness of nervous art students to hold me up and distract me.
Now I only have these four walls and the dirty mirror over the sink and the constant message that if it doesn’t make money, it’s a hobby, not a calling. A life spent vacuuming out the municipal sewer, by that definition, would be the Grail Quest. But that tract house and the vacation package in Florida speaks for itself.
How good do I have to be to take clowning seriously, to argue that it is my reason for living and not just a lukewarm pastime that regularly torments me. Sometimes, I wonder what good is—if it is something metaphysical, some hidden imprimatur, some mysterious proof, like divine grace received only through predestination. Do we know it when we see it? Or do we see it because we only know what we’ve been told?
How much telling is good? How much showing? If I get the emotional effect I want by the last line of my story, does that justify anything I do along the way, any narrative impropriety—like Hemingway’s “Hills Like White Elephants,” one of the most structurally verfucked stories I have ever seen that nevertheless works? It works because it moves me. Me. Not necessarily you.
What’s more, when I get to the end, I know in the way that comes from having spent too much time with fellow ass-clowns, that “Hills Like White Elephants” would have never gotten a pass in clownshop. Poor sad clownbear. Put on your hardhat and gas mask. There’s shit pumping needs to be done.
I read the New Yorker and The Paris Review. For clowns, those are basically trade publications. Those clowns really know how to do it. They know what’s good, what’s right and wrong about art and culture, what should be published, what should be condemned. The people they feature—man, that is some serious clown shit. They really push the clownvelope. In fact, they are so serious at times that their work transcends everyday clowning and enters the Mime Plane. It’s a micro universe. All the mimes who ever existed and who ever will exist live there in an eternal limbo that can fit on the head of a pin. And yet it’s enormous. Space and time. You know. Like warm bubble-gum.
But I stay away from the mimes, like Alice Mimero and Jonathan Mimezen and Jeffrey Eumimedies and Mimeberto Eco. Their work is—I don’t even know how to describe it—it’s mysterious. Like pushing the wind or the transparent box or juggling the invisible chainsaws. Somehow, it’s supposed to seem dangerous or terrifying. Risky. But when an invisible chainsaw slips, there’s only invisible blood. Hard to see. You have to pretend it’s there. Mime stuff, you know. Everyone acts like they get it.
And yet they’re held up to us as the cultural elite. How does that work? Why are we still encouraged by the Big Six to think of these clowns as mysterious and compelling? I guess only those who put out effort to remain mysterious will continue to be seen that way. And perpetually wrapping yourself in a glamour of mystery is a lie. Because no one is actually that. But we lionize our artists. The publishing industry runs a lion circus. We want to believe they know something we don’t when they jump and roar.
Them lions is pathological. All they know is that gazelles are tasty. And us? We don’t even know that much.
I might know that shit stinks and pumping it for a living is a bummer. I know I’d give a hundred tract houses and a timeshare in Pensacola not to have that be the substance of my Grail Quest. I’d rather squander my life writing, even if I am a no-talent ass-clown.
But you? I’m not so sure about you. Maybe you’re not one of the Cheops Basement All-Stars yet. Maybe you’ll always be a bum somewhere in municipal Detroit, freezing in your bloodied clown suit. But I can tell you one thing. You’ll never really know if you’re any good. And you won’t be able to look at others for the answer. They’re all a bunch of ass-clowns, too.
All you can do is keep at it, day after day, hoping somebody somewhere sees what you see. All you can do is show up.
If I could tell you the number of stories and novels I’ve begun writing and not finished, we’d be here too long. But “not finished” doesn’t mean “discarded.” It means what it says.
The difficulty comes when I’ve convinced myself that I’m one sort of writer (the consistent, cheerfully productive kind) as opposed the other, less glamorous (or, at least, less visible) sort—a slave to the vicissitudes of the moon or some shit, the guy with 25 ongoing projects and an inability to stop working on any of them.
I know this about myself. I tell myself that it’s all part of the bigger creative process. I imagine all these incomplete pieces fermenting, cross-pollinating, mutating. Nothing lost. Everything in motion. And I take refuge in those ideas and metaphors so I can keep working. Being a writer, I tell myself a story. But it might be bullshit self-deceit.
The Romantics smoked opium to get closer to the moon and further from the Victorian head trauma of “productivity.” And when my genre writer pals do highly Victorian social media posts that go, “Sigh. Only 10 pages today,” I wonder whether they’re writing from inspiration or simply turning a lathe in some Dickensian word factory. Productivity equals commercial success, while moonbeams are their own reward. Still, I have word count envy no matter what I do.
The problems of productivity and self-deceit are at the center of trying to write the hard thing. They are the essential obstacles in making the fiction I came here to make instead of clocking in and lathing out a bunch of words to satisfy something or someone else. I don’t want to produce that which has been assigned to me by industry, necessity, or convention. I hate obeying. But am I achieving anything in my disobedience? For that matter, is achievement even the point?
When yet another publishing industry blog post comes out sounding like the vehement Alec Baldwin scene from Glengarry Glen Ross, I feel repulsed. I don’t want to spend time creating a fucking audience platform. Being an artist is not about “closing.” Just doing the actual writing takes up all my energy. I don’t want to frame pieces of my fiction as marketable units. I want to sit in a moonbeam and make something that arises from my own unique imperatives and disposition. I want the serendipity of inspiration. I live for it. And I resist the overtures of commercialism dedicated to consumption and to bullying artists into seeing themselves as part of a service industry.
Unfortunately, I also can’t avoid wanting the world to read my work and maybe give me some money so I can feed and clothe myself. It’s terrifying sometimes. Years ago, at an AWP conference, talking with a publisher after I put out Gravity, my first collection of stories, I felt like Nunez in “The Country of the Blind”—faced with the choice of getting what I loved if I voluntarily blinded myself or seeing clearly and climbing out of the hidden valley forever. In the end, I chose to keep my eyes.
“If you want to get a second book out using the momentum of your first,” he said, “you need to complete the manuscript in less than a year. More than that and people forget who you are. You won’t be able to position it. You’ll be starting over.” Six years later, my second book was done. And he was correct: from the marketing, word factory standpoint, I was starting over. From a creative-process standpoint, those six years were predicated on the six that came before. I wasn’t starting over. I was writing something hard that had emerged from my ongoing creative process, something I couldn’t have written in under a year.
Finishing writing in one’s own time instead of in service to the word factory is difficult. Discovering one’s limitations as an artist and then transcending them is very difficult. Putting in the years is difficult. Doing this up to and beyond age 30 is not only difficult but scary. Nevertheless, all can be accomplished if one is willing to believe in something greater than the word count. One says, it’s all part of my creative process and tries to calm down. One decides not to read (or write) certain self-aggrandising Facebook posts.
Of course, there might not be a bigger process. Maybe there is only Random House, Amazon, AWP conference ugliness, building a platform, positioning and branding, and Best American Monotony. Maybe. Maybe we exist in a world full of cynical anti-creative money-making ventures, cautious art, and nothing else. It’s always possible. The thought of it sometimes keeps me up at night, especially in those blocked periods of worrying and not writing.
It’s like reading about nuclear war or the earth dying from climate change: you have no agency, no option to mitigate the damage, soulless politicians are making horrible decisions, and there is only one way this can end. Apocalypse. Tragedy. No one at the wheel. Inhuman corporations controlling everything. And death, ignominious and unnoticed, unless you get with the program and start churning out formulaic units.
Capitalism wins. It usually does. But if there is a bigger process at work in your struggle to be an artist, it can’t have anything to do with metaphors of productivity on a factory timeline. That is a reality you must not accept.
How does a writer know what’s real? Is it moonbeam or production line? Is it both? Can it be both? Andy Warhol, Ernest Hemingway, and David Bowie say yes. For the rest of us, maybe not. For every Warhol, Hemingway, and Bowie, there are multitudes who weren’t lucky enough to have their unique artistry coincide with commercial demand.
Hugh Howey likes to write about Wool the way Elon Musk talks about launching a roadster into space: let me tell you about my unique genius and the origin of my success. But self-publishing fame and running a car company have one thing in common that never gets discussed: they exist because they are timely. So it is with any highly lucrative creative effort. And that intersection has to do with luck. Meanwhile, someone out there is no doubt making Peking opera, but they are unlikely to be buying villas on the Riviera anytime soon. Nobody cares. Their units don’t ship. And yet they also have the favor of the moon.
Writers are especially predisposed to misunderstand what is real—what is objective versus just a moonbeam. They spend a lot of time deliberately thinking in metaphors, some more useful than others. And if they’re not paying attention to their minds, they can mistake such metaphors for objective reality (which, incidentally, has nothing to do with capitalist realism). Over-absorption in a world of imaginative metaphors can become a source of anxiety when the non-make-believe world reaches out and reminds us that we can’t live totally in our imaginations. Make your Peking opera, sure, but also accept that the six years you put into it mean nothing in terms of branding and positioning.
A writer will see something and begin to imagine things about it—everyone does this, but writers seem to do it with particular intensity—and before long the writer starts to feel like he or she knows it or, even worse, is it. Then something from the world of physics and money communicates: no, you are not that. You can’t imagine yourself to fame and fortune if you’re doing original work. You might get lucky, yes, and I hope you (I hope I) do. But commerce and true creativity exist in different spaces.
So I look at my 25 open projects with a bit of trepidation as the days go by. I’m turning 46 this month. I’ve published a lot of stories in magazines and two books. These have been hard things. Are they enough? Will they ever be enough?
Don’t worry, I tell myself. There’s bigger process at work. There must be.
Read my latest in Splice Today: https://www.splicetoday.com/politics-and-media/jonathan-franzen-can-t-solve-climate-change-for-anyone-who-matters
A travel-blog post on my first impressions of Wales. Read it here: https://bkk-writing.blogspot.com/2019/08/impressions-of-wales.html
air and light and time and space
“–you know, I’ve either had a family, a job,
something has always been in the
way
but now
I’ve sold my house, I’ve found this
place, a large studio, you should see the space and
the light.
for the first time in my life I’m going to have
a place and the time to
create.”
no baby, if you’re going to create
you’re going to create whether you work
16 hours a day in a coal mine
or
you’re going to create in a small room with 3 children
while you’re on
welfare,
you’re going to create with part of your mind and your body blown
away,
you’re going to create blind
crippled
demented,
you’re going to create with a cat crawling up your
back while
the whole city trembles in earthquake, bombardment,
flood and fire.
baby, air and light and time and space
have nothing to do with it
and don’t create anything
except maybe a longer life to find
new excuses
for.
— Charles Bukowski
There are many different paths to greatness, not just the ones most commonly identified by conformist culture. As long as your basic needs are met, where you put your energy—how you pursue excellence—is completely your business. Realizing this can be difficult and gradual.
It seems true, even if we admit that discourses (value systems) will always compete with each other for dominance. And one of the most ruthless and rapacious, at least in the West, is that of “meritocracy.” A meritocracy is inherently based on an assumed set of cultural values. But you need to realize that you are free to opt out of those assumed values. What the masses consider to be good doesn’t have to define your life.
If you don’t accept meritocratic cultural values, merit-based judgments by those who do are irrelevant. In other words, it is a mistake to impose the rules of a game on someone who refuses to play; though, because discourses will compete with each other, people will usually try to impose their personal values-discourse on you. Often, they will do so because they’re not aware of alternatives. They may not even remember the moment they chose to buy in. And they may not understand that imposing values on someone else is an act of violence.
Remove the question of merit (and its various implications) and the locus of meaning in life shifts (possibly returns) from an external authority to the individual. One arrives squarely within Viktor Frankl’s “Will to Meaning“—not seeking meaning / value relative to others, but exploring what is already resonant / resident in the self. “Thy Will be Done” becomes “My Will be Done,” with all the freedoms and responsibilities arising from that shift.
It makes no difference if your private world is idiosyncratic to the point at which it would seem very strange to more common sensibilities. As long as you’re not behaving like a hypocrite by harming or otherwise curtailing the autonomy of others, your interiority (including the way you choose to perceive the world outside your self) is completely yours. And it doesn’t seem outrageous to conclude that this is how it should be. If you don’t own your thoughts, can you ever own anything else? In fact, it seems that the more you personalize your unique way of seeing and acting in the world, the stronger and more persuasive that uniqueness becomes.
Because discourse is grounded in conflict and competition, this self-originating, self-describing narrative you are spinning can have a destabilizing effect on others, who may accuse you of being a delusional, a dreamer, someone out of touch with (what the dominant culture considers) reality. But if it works for you, isn’t it the right thing? Isn’t that choosing inner freedom instead of pledging fealty to ideas and to a lifestyle that was designed (or emerged) without you particularly in mind?
Walking away from a meritocracy takes a lot of courage and effort. Because you are a social being, it can involve a certain amount of suffering, alienation, and lonesomeness. You risk being called a deviant, being labeled as a disaffected undesirable. Even if you don’t agree with those judgments, they will still hurt. Hopefully, your growing curiosity about your own sui generis greatness and freedom will mitigate that pain.
You might call this the “inward path,” the “artist’s way,” or “the path beyond the campfire” which leads into dark unmapped places, where all new things wait to be discovered.
First, a Sincere Declaration of Thanks
I’ve spent most of my life running in circles looking for something authentic, then waiting for permission to explore it, and harshly criticizing myself when I didn’t get that permission. Maybe other people have different experiences, but this has been mine, my personal through-line from childhood to the present. So I try to be as sincere as possible when I write about my frustrations and failures. Because what else can I do? While it’s true that sincerity doesn’t make you friends, at least it makes you the right sort of enemies. I imagine this blog post will do more of that.
Still, I try to avoid self-pity and, because of this, I usually take a long time to form opinions about what I’ve done or failed to do and how others have reacted. I ruminate. I turn things over, trying to see past faulty assumptions, convenient rationalizations, and other self-serving anodynes. Most people probably do this to some extent, but I think I do it more. Sometimes, it works. Other times, what I took for a true perception, for reality, eventually dissolves into just another subjective field, just another corridor of the maze that I have come to think of as my life. In a maze, you never know what the next twist will bring. Usually, it brings another twist.
With this in mind, I should begin by saying that in 2010 I came very close to ending my life. This essay is about that time, but it’s not just about depression and not really about suicide. It’s not a success narrative where I write about how I overcame great difficulties and am now nearing perfectibility. It’s not about taking revenge on others through a misguided petty hit piece. And it’s certainly not about castigating myself for the many imaginary errors I’ve regretted and then dismissed over the last eight years in order to keep getting up in the morning. It’s a slice of life—a big, fat, ugly slice that tries to embrace the broadest range of experience in order to get closer to the truth. In this, it’s a lot like an advanced non-fiction exercise.
“Advanced” because it is not easy and not something you would assign to a 17-year-old English major in an introductory writing workshop. “Non-fiction” because it’s a mode of creative expression that pretends a certain degree of inviolable objectivity, even though we know that’s impossible. Every memoir, no matter how fabulous, must begin implicitly or explicitly with an assertion of truth or at least with a sincere declaration of authorial good faith: “I did this. I saw this. This happened. At least, I think it happened.” Rousseau’s Confessions does it with style:
Whenever the last trumpet shall sound, I will present myself before the sovereign judge with this book in my hand, and loudly proclaim, thus have I acted; these were my thoughts; such was I. With equal freedom and veracity have I related what was laudable or wicked, I have concealed no crimes, added no virtues; and if I have sometimes introduced superfluous ornament, it was merely to occupy a void occasioned by defect of memory: I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood.
This is my favorite passage from the first part of the book because literary historians have proven that the Confessions contains many misstatements if not deliberate falsehoods. Such graceful bald-faced prevarication is a rare and beautiful thing. But I am not so talented. And I have no plans to weigh my heart against a feather on the last day.
Instead, I will put it this way: I suspect I am not a horrible person. I have faith that I’m not even tactless. I believe my greatest defect is that I lack the imagination necessary to see several moves ahead. I lack interpersonal foresight, which has made me a poor manager of nervous egomaniacs and a terrible chess player. But I love chess. And that is a serious problem, even if I hate the high-strung pampered egomania of academic writing programs, because everything toward the end of my PhD program was just a version of that game.
Robert Greene, in the acknowledgements of The 48 Laws of Power—a book loved equally by goateed 25-year-olds with a Libertarian Bitcoin fetish and the morose IT professionals you see combing the self-help section for books on how to become an alpha male—has a similar protestation of sincerity:
I must also thank my dear friend Michiel Schwarz who was responsible for involving me in the art school Fabrika in Italy and introducing me there to Joost Elffers, my partner and producer of The 48 Laws of Power. It was in the scheming world of Fabrika that Joost and I saw the timelessness of Machiavelli and from our discussions in Venice, Italy, this book was born. . . . Finally, to those people in my life who have so skillfully used the game of power to manipulate, torture, and cause me pain over the years, I bear you no grudges and I thank you for supplying me with inspiration for The 48 Laws of Power.
If we read this carefully, we have to smile. Greene is doing what we might call an “inverted Rousseau,” making the same assertion in a backwards way: this is a book about real things; therefore, I thank all those who have manipulated and tortured me for providing good material and, in the process, I declare my sincerity.
Greene puts us on notice that his book is based on subjective material that emanates from his and Elffers’ lived experience, creating a Rousseau-esque escape hatch. As The 48 Laws of Power is all highly subjective (essentially a kind of implicit portrait of Greene stitched together in historical anecdotes), the value of whatever he writes defaults to his apparent sincerity (“I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood”). It’s not about an objective truth process. It’s about rhetorical ethos.
That is wonderful because ethos might be the only sincere rhetorical mode. After logos topples from an unstable foundation of assumption, appeal to authority, and generalization; after pathos is unmasked as merely a screen of emotion recollected in tranquility; the persuasive credibility of the speaker is all that remains. In a world where absolute truth does not exist, everything is ethos. And so I construct my own ethical escape hatch.
2010 was the worst year of my life, the year after my mother died of lung cancer; the year after my first book was published; the year I got my PhD in English; the year I attended my last AWP Conference; the year I traveled to the deep South for an excruciating week-long job interview and realized the English department clichés also obtain south of the Mason-Dixon Line; the year I got very ill; the year I was admonished by my mentor for questioning the value of my degree and told to be grateful for indefinite unemployment; the year my father began another surly adolescence; the year I began to think that there was no place for me in this world. There are many years I’d relive if I could. 2010 is not one of them. But I have been told to be thankful for these experiences because they have supplied me with a lot of inspiration. As such, this writing is my sincere declaration of thanks.
Prelude
You never know what the next twist in the maze will bring but, in 2009, I think I was doing as well as could be expected when I stood in front of the department graduate adviser’s desk and said I needed a leave of absence to visit my mother in hospice. For some reason, that moment stands out as a prelude for the upcoming year.
The adviser, the department’s resident medievalist, seemed to exist in an acid vapor of contempt for all creative writing students and their keepers. She disliked me in particular because I’d dropped her Old English seminar the previous semester and she’d taken it personally. Since I was doing a PhD with a creative dissertation (the final product would become Gravity, my first story collection), I didn’t need to be in her class. But she needed me there. Or, at least, she needed to feel loved by as many students as possible.
This was the woman who would thereafter try to prevent me from graduating so that my funding would run out. This was the woman—whether due to old workplace feuds or out of resentment that there were more creative writing events on campus than dramatizations of Piers Plowman and undergraduate maypole dances—perpetually tried to block funding to the creative writing program and force out the graduate students depending on tuition waivers. Her style of chess was to kill the pawns first. Attack the supply lines, starve the more dangerous units in their fortifications, and wait for winter. Classic medieval siege tactics.
However, standing before her desk, I was barely aware of the billowing acid cloud. I was half-blind with grief. All I thought about was my mom and how I had to get back to California to see her. Looking back, I’m surprised I even had the wherewithal to stand up straight, much less ask for a leave of absence. But I was very responsible. I took everything seriously. I thought a lot about my future in academia, especially in creative writing instruction. And I felt my future depended on me contentiously following up on every detail. I was, essentially, as sincere as I have ever been in my life. I shouldn’t have been that sincere.
Given my emotional state, what the adviser said to me didn’t register until I’d left the building. The conversation went something like this:
“I need a leave of absence to go to California because my mother is dying of cancer.”
She rolled her eyes, looked out the window as if she were considering it, sighed, then shook her head. “No can do. You only have so much funding. Your funding will not cover you for another semester.”
“My mother is dying. She doesn’t have long. I’ve completed my course work. My dissertation only needs to be approved. I don’t even need any more credits.”
Another sigh. More contemplating the clouds. “Well, that’s really too bad. You have to be in residence or your funding will run out while you’re gone. Good luck.”
I stood there, trying unsuccessfully to process this. Then she rolled her eyes and asked me if there was anything else.
The grief robot turned and left her office, got on the elevator, rode it down to the bottom floor, walked out to the fountain in the center of the courtyard, and stared at the water for a long time. Only then, did he think of the graduate adviser rolling her eyes. Over the ensuing 9 years, the moment of her eye roll would be impressed in his memory as a perfect metaphor, a perfect image foreshadowing all the inspiration and gratitude to come.
The Tragedy of Not Dying
A hospice is a horrible place. It’s like being given a lollipop for a bullet wound. You’re bleeding out and everyone tells you to enjoy your lolly. It’s cherry. It’s got a smiley face. Why aren’t you happy? Visiting my mother with my father there added another layer to the experience. In spite of the pain and horror of the place, in spite of watching my mother waste away in her bed, hallucinating and suffering and being afraid, I came to understand that my father’s grief was different from mine. I was feeling bad for my mother. He was feeling bad for himself.
This was still 2009. My only course, aside from empty dissertation credits, was a German reading and literature seminar. The professor, a kind old man about to retire in his late 60s, loved his students the way he loved his trees—which is to say, far more than he loved the university. I asked him for advice because he was the only person I could ask. And he made it possible for me to exist in two places at once. I gave my own writing students two weeks of work and held online course meetings via Skype and I emailed my German professor my work, which made it seem like I was present. This is what allowed me to fly to California and see my mom for the last time.
In those first awful trips to the hospice, I’d naïvely hoped that my father and I could come together in our grief and support each other. Of course, this was pure fantasy since he’d always enjoyed being a father but had rarely done any fatherly things. I could count the number of times we’d gone to movies, the one thing we could do together because it involved no conversation. And there were a few other misadventures over the years where my mother badgered him into going to some school play (he stood by the door to be the first person out) or taking me fishing (we did a U-turn at the access road to the lake and went home) or camping (it rained and so we packed up in the middle of the night and left). He never beat me and he brought home a paycheck. To the best of my knowledge, he never stepped out on my mother. But he was never involved more than that; though, he lived with us in the same house—somewhat more than a housemate, somewhat less than a relative.
So my hope that he would be able, somehow, if in a manly way, to share this painful experience with me, was not based on reality. After a certain amount of talk about how sad he was, it became noticeable that he never talked about my mom. He sat by her bed, lost in his own self-pity, as the cancer ate its way through her brain and wasted her body. As she died by inches, he proceeded as usual, focusing on his own needs above all else.
I witnessed this. My wife witnessed this. But I was so aggrieved I could barely speak. Sometimes, my wife had to help me walk from the car to my mother’s room. Have you ever been so upset that you can barely walk? Until you have, you won’t know the feeling. When you have, you’ll never forget it. It transcends description.
I focused completely on my mom. I waited for her moments of clarity. I told her I loved her. I told her the good things about my PhD program. I made jokes and she tried to laugh. One day, my great aunt—a stately old Italian woman who sounded like my late grandmother and seemed covered in the old-world charm that vanished with her generation—showed up with a peach and a kitchen knife. She cut slices and fed them to my mom with a smile on her face. Even now, as I write this, I cry a little because it was the most beautiful thing I’ve ever seen. That kind of goodness doesn’t exist much in this world.
It was a very difficult time. Two weeks later, I returned to finish my program. In one of her last moments of clarity, my mom had ordered me to go back. She didn’t want me to see her die and me being in the PhD program meant a lot to her. I think she felt ashamed that she wasn’t going to be around to take care of my father and me the way she always had. And knowing that I was going to get a doctorate was a relief, as if it would be the next best thing. She also had a lot of pride in her appearance and the cancer had been unkind. So when I offered to stay, she insisted that I not. About two weeks after that, my father called and said to say good-bye to her. I told her I loved her. And I think she died shortly thereafter.
I miss her every day. But this isn’t about that, either. It’s about the aftermath, how everything changed as a result of her death. Some people are the linchpins of their families. When they go, everything goes. That was what happened. I flew back again for her funeral. She was buried holding a photo of my father and me. It was a closed casket and I don’t remember much else, just bits and pieces. I was out of my mind.
As we moved toward the Fall semester of 2010, I felt melted down and recast as a different person. I’d lost my happy thoughts. I didn’t go out or talk to many people other than my wife and my program mentor. I stopped writing fiction. Most of what I did was perfunctory. But I knew I had to get my degree. Even if I collapsed afterward, I would complete the PhD.
The Reading Series
The year before, I’d allowed myself to be persuaded that working as the assistant coordinator for the university literary reading series would “look good on my resume.” And I did my best as the monthly, sometimes bi-monthly, flier maker, venue securer, introducer-to-the-introducer, complaint taker, fielder-of-calls from mentally unstable bookstore proprietors, irradiated scapegoat, and general handler of said low-rung celebrity infants terribles.
Sometime before I left town for good, one of the faculty members admitted to me that the assistant coordinator position was really only supposed to entail flier making and that the professor who was getting paid to be to be doing the other things had dumped the rest on me. But by then I was so depressed that I couldn’t summon the necessary outrage.
One writer wanted a per diem that wasn’t in his agreement. Another wanted intel on, in his exact words, “the most fuckable students who might be around.” The butch lesbian poet would only communicate with me through an intermediary because I was straight and male. The playwright was supernaturally high throughout his entire visit and had to be physically guided to the stage. The “local writer,” penciled in because there was a vacancy in the schedule that month, struggled to contain her spiritual darkness through the entire event such that when I handed her the honorarium (significantly less than what the other, slightly more famous writers had received), she snatched it out of my hand, hissed a “Go fuck yourself,” and then smiled broadly at an approaching faculty member. These were some of the more endearing ones.
Needless to say, it was not the greatest collection of individuals. They generally came across as worn out, mediocre, vain, full of fear, full of resentment, and perpetually on the hustle for any crumb of recognition. Calling them fools wouldn’t be accurate because they were all reasonably intelligent. They simply knew the score too well, knew they should have received more for their dedication and efforts. You could see that loathsome awareness stamped on their faces. Now they were privileged to read their work to the smirking tenured faculty who hadn’t hired them, a menagerie of twitchy English students, and whichever townies may have wandered in looking for free wine. It wouldn’t get much better than that.
I disliked the visiting readers even though I saw myself and my fellow grad students reflected in them. Most of the people featured in the series that year hadn’t been picked for life’s cheer squad. They were the leftovers, the understudies, the adjuncts with slim books from presses you’ve never heard of. Many, it seemed, faced depression so considerable that they were pharmaceutically enhanced 100% of the time. I wondered more than once how they could continue to produce writing. The greatest irony was that most of them had already gone further in their careers than anyone currently in my PhD program stood to go.
There were a few exceptions, a few graceful and brilliant souls who’d agreed to come as personal favors to various faculty members. I’d be remiss if I didn’t mention them as well as the moments of hilarity you find in every English department. 2010 wasn’t all doom and gloom, just most of it.
The second time I was told to go fuck myself was around 3 AM on a Sunday morning toward the end of Fall semester. My insomnia had become pretty dependable at that point and I was already awake when the phone rang. I got out of bed, told my wife I had no idea who it was, and shuffled into our tiny living room, where I sat on the couch and listened to the breather on the line. He was panting hard. I thought it was quaint that in this day and age people still gave breather-masturbator calls. The caller ID came up with nothing.
When he realized I’d said hello and was listening, he rumbled out a “Go fuck yourself” and hung up. I sat in the dark for a while, thinking about the human condition. Then he called back. It was F, one of the few grad students who’d been asked to read in the series. He mumbled some things and then shouted that he thought I had a problem and should get help. He was drunk off his ass.
I asked him why he felt that way and he broke it down for me. F had read with his wife, you see, and I’d made the mistake of introducing him before her. Neither of them were ever going to get over it. Plus, she was a Navajo princess and I’d introduced them as husband and wife. You don’t do that to a Navajo princess. Didn’t I fucking know that? What was wrong with my head?
“Princess? Really? I thought you guys were from Pittsburgh.”
He hung up again and didn’t speak to me until I ran into him at the AWP Conference a few months later—where he was keyed up and sweaty, slapping me on the back, telling me how he’d been featured in a very cool spontaneous reading held on one of the convention center’s escalators that drew an enormous crowd. Now he had a pocket of phone numbers to network. Amazing. He didn’t remember a thing about calling me in the dark and telling me what I could go do with myself.
Or maybe he’d repressed that memory along with his courtship of the Navajo princess, that hard winter living as tribe’s writer, the majestic swish of his khakis as he hunted buffalo, armed only with an unpublished manuscript. I haven’t seen him or heard a thing about him since the conference, but I suspect he’s either got tenure by now or he’s back in Pennsylvania selling pre-loved automobiles like it’s a poetry slam.
The End, My Friend
Depression is a very idiosyncratic and personalized illness. But those who have it tend to have a few things in common, one of which is that depression can be cumulative in its gravity and magnitude. Today, you’re not feeling good. Tomorrow, you can’t get out of bed. The day after that, you’re standing on a chair with a vacuum cleaner cord around your neck and you think you’re the only one in the history of the world who’s endured such a linear degeneration. Feeling alone is a big part of it.
I felt alone until I discovered Darkness Visible by William Styron and recognized a lot of what I’d been going through. I don’t know how I found the book, whether it was in the fiction section of the library where I sometimes studied or whether I encountered it in a used bookstore or somewhere else. While it wouldn’t be true to claim that the book “saved” me, I can say it helped enough to get me down off the chair, multiple chairs, actually.
Reading it was an emergency measure, but it was something I could depend on. I didn’t talk about my feelings. I’ve never been very good at that, not even with my loved ones. But I could read someone else talking about his. And since I loved Styron’s fiction, I felt like I could trust him. If he said it, I could accept it enough to be able to think about it. And that was usually all it took for me to keep going.
By Spring break, I was prepared to submit my dissertation. I missed my mom horribly and my wife and I returned to California to take care of the empty house where all my mother’s things sat gathering dust. My father wouldn’t go near the place. When he wasn’t drunk, he was hard at work rediscovering his hormones in erratic, awkward, and desperate ways. Our relationship, never substantial to begin with, began to splinter irreparably when, out of guilt, he started to regularly criticize my mom.
He was a self-righteous Catholic for most of my life, who often amused himself by telling me to get my ass to church and that since I’d been baptized I could never not be a Catholic. But after a year of drinking, trash talking, and a pissed-drunk rape attempt on my cousin in front of me, he was ready to start up a relationship with an equally neurotic married woman who’d run after him at an event.
He confessed this to me one afternoon because I guess he couldn’t confess it to his priest. Then he added that it was like a DH Lawrence love story. Then he said she was going to get a divorce from her despicable husband and they’d marry each other. Lovely. I didn’t want to hear about it. I especially didn’t want to hear him ask me to be his best man. I could hardly speak. It shows how detached and self-involved he was that he thought it was something he could ask me.
“What about all that Catholicism?” I remember asking. I don’t remember if he answered.
Around that time, because he wouldn’t help me clean out my mother’s things, I’d been over at the house, crying, putting her clothes in Goodwill boxes, packing up old photo albums, doing all the things we could have done as a family. Instead, my wife helped and we did the best we could in a few days. Much was overlooked, things from my childhood, things in the garage that I really do wish I could have kept. But we only had so much time. Now I imagine my father and his new wife paid at some point to have it all carted to the dump. But I have no way of knowing, since I haven’t been back in years.
I do recall taking to the gardener, who revealed that he’d had my mother making food for him right up to the point where she went into the hospital for the last time. She couldn’t lie down straight in bed. So she was sleeping sitting up in a chair in order to breathe, then walking around on crutches, cooking and cleaning. According to the gardener, he screamed at her frequently. She was fucking dying and this is how he treated her. That’s abuse. It’s horrible fucking abuse. And my mother, who was just about a saint in every way, did her best.
My mother was a talented painter and sculptor, but he’d left her art in a shed that had a broken roof. It rained a lot that year and most of her work was ruined. I’d been standing in the backyard, looking at the shed, unable to get in because he neglected to give me the key to the deadbolt (probably because he didn’t want me to see what had happened) when he called with a task for me. It was something small, something to do with getting a TV boxed up for him and cancelling the TV service that my mom had in her hospice room. I’d already taken care of it, but he spoke to me with contempt, as if I were very lazy. He said, “After all I’ve done for you, couldn’t you take care of this one thing?”
I thought of my mother on crutches, making him breakfast. I thought of her art destroyed through neglect. I thought of my father drinking a case of my cousin’s high-end champagne and then trying to fuck her in front of me. I thought of all the nasty things he said about my mother when she was gone, after he’d cried his eyes out for himself, after he blamed me for not being there when she died, after the sizeable amount of heirloom gold from old Italy that my mom wanted to come to me but that disappeared right around the time my father and his new cadaverous lady friend got a second condo in San Antonio. I thought about all these things and saw that no matter what his paycheck had been worth, no matter how much I may have cost as a child, no matter what my mom and he may have given me as a teen or a confused 20-year-old, I owed him nothing.
I felt something snap and a certain coldness overtook me. My depression had come to be replaced with something more useful: calm, thoughtful anger. We had it out. He told my wife and I we had to be out of the house. Within 48 hours, we were. I’ve never looked back.
Gone for Good
I got my PhD without fanfare. My wife and I went out to dinner and it was nice, just the two of us. I knew I’d miss my mentor in the program and her brilliant husband. I’d miss certain things about the university town and my own writing students, several of whom had become more like friends. But I was glad to be done—done with the degree, done with my father, done with trying to hump the dream of being an academic creative writer.
In the eight years since the day we drove south, blasting M. Ward’s “Helicopter” with the windows rolled down, I’ve thought about 2010 quite a lot. I still get depressed. But I can cope. I’ve learned that it is possible and, for me, even preferable to have a life outside academia. And I’ve come to accept that family isn’t really who raises you when you don’t have a say in the matter. It’s who you choose when you do.
I miss my mom every day and I write fiction every day. As of this writing, I’m working on my third collection of stories with a novel draft mostly written. I’ve published over 30 items in magazines, worked as a freelance writer and journalist, and lived in 9 countries. I’m healthy. I really don’t have anything to complain about right now. And sometimes I even give myself permission to think I’m happy. Somewhere, there’s a Navajo princess riding through the clouds over Pittsburgh, but I doubt our paths will cross again.
Today I’m thinking about how most people locate the center of meaning in their lives in their social identity, which is synonymous either with their career role or some caretaking role or both. But the artist finds the center of meaning in the act of making art. This is an important distinction to keep in mind, especially for me when I’m not writing.
When I don’t feel capable of producing writing, I nearly always get depressed to some degree. My insecurities get stronger. I start wondering whether I’ve wasted my life following insubstantial dreams. Nevermind that I’ve already accomplished things my younger self could have never imagined possible. It’s as if none of that ever existed. It’s failure, failure, failure, failure, failure on repeat in my head. And it never relents.
Of course, this doesn’t happen in productive times because, when I’m actually involved with my work, I’m not even considering other things. At most those old insecurities are tiny thoughts, easily dismissed by the reality of the page filling up with words. Writing is all-consuming when it’s happening. When it isn’t, when I’m unable to move my mind into focus, I feel incredibly empty and worthless, which reminds me of something my first creative writing instructor once said: “Writers drink and use drugs probably because when they can’t write, they think they don’t exist. And they will do anything to escape that pain.” It took me years to fully understand what he meant. But I don’t try to escape the pain that way. I just suffer.
No matter how much I publish, no matter how many stories and chapters and essays and posts I write, it’s never enough to make me feel satisfied like I’ve arrived in a secure, content, stable place in my life and work. As soon as I write the last word of something, I’m already thinking about the next thing. Only during those moments of actual work, when I can forget myself fully do I feel any respite.
When I’m like a clear pane of glass and the light of my work is shining through me, I experience a kind of bliss, a satori. Nothing is ever that good. Drugs or alcohol can’t come remotely close because they shut down or at least reconfigure thought processes. Writing, when I’m immersed in it, enhances all processes, all existing configurations of thought—even the critical and analytical routines that consider form and technique—and precipitates insights, perspectives, realizations. This is far better than taking drugs. These are the drugs of the mind. And the only thing I live for is to be in that place, putting words on the page. The rest of my life, actually 90% of what I do that isn’t writing, is preparing to write or recovering from having written so I can do it again.
This way of life emphasizes introspection and subjectivity. It is not contingent on the opinions of others, permission from authorities or institutions, or any other sort of social frameworks external to my inward experience. That is a wonderful thing, sometimes. But sometimes the alienation I feel can be terrible: from friends, family, society, culture, what passes for normal life. The constant pain of living in my own subjective universe and knowing that, while others may do the same, they can never truly share this experience with me, is very subtle but very tangible, especially when I’m depressed about not writing. When there is no bliss, there is only emptiness and doubt, an inner stage devoid of actors, props, and background, all too easily filled with regret, self-criticism, worry, and the memory of past failures. But that’s the life. That’s its hard interior, even when it looks soft on the outside.
It means I have to make a living somehow as well, whether though freelance work, teaching, or something else. When I’m producing, that’s fine. It’s easy to accept when you’re high on life. But these needs, these ups and downs, having to be a responsible adult while also being this other thing, a writer, an artist, can make life quite difficult when the words aren’t there. The thing that society labels “artist” the way people label “happiness” or “love” or “god”—using the term in an offhand way, while not truly knowing what it is or truly caring that they don’t—is the life of Persephone, half on the earth, half in that other place.
All jobs are hard. All lives are challenging for the people living them. This one, too. Even those days when I manage to get it right. Why do I do it? Maybe I’m obsessed. And I guess it’s something at which I’m reasonably competent. And I like it better than mowing lawns.
“Some people write for fifteen years with no success and then decide to quit. Don’t look for success and don’t quit. If you want to write, write under all circumstances. Success will or will not come, in this lifetime or the next. Success is none of our business. It comes from outside. Our job is to write, to not look up from our notebook and wonder how much money Norman Mailer earns.”
– “The Long Quiet Highway,” Natalie Goldberg
Sally Yates at Carter Center
Woke up this morning thinking about Sally Yates—how standing up to President Trump seems to have dramatically influenced the course of her life, how I’ve watched part of her emotional transformation through social media, specifically Twitter, and how her public narrative seems to reveal and confirm things I’ve suspected about the nature of personal meaning and career.
She seems to be undergoing a kind of emotional rebirth. As someone who works primarily in the emotional mind—emotional intelligence being the primary resource for teaching and doing creative writing—I have learned to recognize when someone is emerging into a deeper, more meaningful emotional life. She certainly is, even if only by a slight degree.
Frankl’s Man’s Search for Meaning consistently seems to prove out: it doesn’t matter what we do or where we are as long as we can find or create meaning for ourselves. And so I return to the question of my own career, my own meaning. When I think back to the teaching I have done, I’m faced with the choice of believing that most of my professional life has been meaningful vs. meaningless. Obviously, I prefer to think my work has made some kind of difference.
It’s hard to believe in things I cannot see, but I have to nurture a certain degree of faith in the teaching and writing I’ve done. Sally Yates, someone who has lived primarily in the analytical mind, is now at the beginning of something new—one hopes, something emotionally significant and transformative. To see someone publicly come into being like this is to bear witness to a largely unnoticed dimension of human experience. It’s something that sincere teachers get to see more often than any other profession.
But my personal question remains: how am I coming into being? Just as someone with Yates’ background and skill set might step into a more intuitive life (by running for public office instead of remaining in the legal-bureaucratic infrastructure), I bear the responsibility for my own development. Where am I going now? What’s next? The future is never fixed, never certain.
First dig two graves. I think Confucius said that. But nobody started off by saying I wanted to stab my girlfriend and bury her in the backyard, but I was reading Confucius. So I dug two graves. Instead, they usually began with I really don’t remember. I’m not too clear on what happened. It was a mistake. It was an accident. I didn’t mean to do it. I didn’t do it. I did it, but she had it coming. She begged me to do it. I don’t remember digging. I didn’t dig. I’m on meds. I walk in my sleep. I’d had some drinks, Ambien, Klonopin. I couldn’t have done it. If I did it, I didn’t mean it. I didn’t do it but, if you say so, I don’t know. Maybe.
They started all kinds of ways, but they usually finished the same: You need to understand. If you’d been in my shoes. If you were me. If you only knew. You’d have done it, too. They wanted you to see, to make sure you understood, it could have been you. So put a No. 2 pencil through the left eye of your cousin because he took your favorite CD and then say, you’d have done the same thing. How can you say you wouldn’t?
On April 6, 2010, I sat in a motel room in Denver, watching people say this over and over. It was my last year of graduate school and because I’d picked up a paralegal certificate along the way to my PhD, I’d gotten a job transcribing around 100 digitized police interviews for a defense attorney’s office. The original transcriptions had been lost and they were desperate. I told myself it was just another job because it paid like one. But it wasn’t. It was a journey through human dread and pain. Watching those confessions brought back my nightmares, then my relentless insomnia, then my chain smoking, then a depression so thick and wide I felt like I was drowning.
I’d driven out from Kalamazoo, Michigan, two days before in a rented Ford Econoline 150 that I’d meant to use as a living space while I attended the AWP Writer’s Conference at the Colorado Convention Center. The van was completely empty except for the driver’s seat and some bungee cords. I had a sleeping bag, a cardboard box full of books, some clothes, my backpack, and a laptop. The Conference was four days long. I planned on driving over to the hotel every morning, then relocating to a distant parking lot every evening. It was a good plan in theory.
But I felt shaken when I saw the van start moving towards the interstate at a rest stop somewhere in Nebraska. I barely reached it before it rolled into traffic. And even though I’d found a cinder block to put under one of the wheels, I couldn’t relax after that. I kept imagining it going head-on into a family of six. So when I got to Denver, I found the cheapest motel room I could, charged it to my sad broken credit card, put the van in their empty asphalt lot out back with boulders and cinder blocks under all four wheels, and tried to calm down. I told myself at least I wouldn’t be sleeping inside it when the family went boom.
My memory of that time is intensely vivid. I’d never been to Denver before. And, though it was my third AWP Conference, I’d decided that this was the one that mattered. I was about to get my PhD in English; I was waiting on several university job interviews and had one lined up at the Conference; and it was possible, against all odds and popular opinion, that my career plans were actually going to work out. I just needed a little more cash. Hence, the transcriptions. I had a deadline, an envelope of flash drives, and a supervising attorney who never returned my emails. I was transcribing about ten interviews and confessions every day. And I was starting to feel not right the way one feels after watching Triumph of the Will or the 2016 presidential debates: this can’t be real.
I suppose I’ve been thinking about Denver because my old friend, Theo, emailed me the other day while I was watching the final Trump-Clinton debate. The last time I saw him was six years ago at AWP. So the fact that he emailed me suddenly, after so long, was surprising all on its own. But I opened Theo’s email right when Trump started talking about Clinton being okay with ripping babies from their mothers’ wombs, right as I was starting to feel the old out-of-control nightmare anxiety rising in my chest, the sense that things were not right, that I couldn’t believe what I was seeing.
Theo wanted to know how I was liking Kentucky, if I was still writing, why he hadn’t seen me at any conferences. I thought, Kentucky? And then I remembered. That was the interview I’d had at the 2010 AWP, a small regional college located close to the Tennessee state line. While Trump was saying, “In the ninth month. On the final day,” I looked at Theo’s paragraph and thought, this is what he remembers about me. This is what motivated him to write to me after six years. Trump says, “That’s not acceptable,” and I think, Jesus Christ.
How do you make a true confession? You sit in an interview room at the police station, sometimes in a hotel room or a conference room. White walls. Simple table or none at all. It’s not often an interrogation room. It’s for interviews. It’s small and everything is plastic, metal, Formica. Maybe people walk around in the background. Maybe it’s completely quiet. Lean forward in the steel chair that’s bolted down and doesn’t swivel. Fold your hands on the table that comes directly out of the wall. Start off with: “I’m not sure. I don’t remember.” And even though he’s recording what you’re saying, he’s also nodding and jotting it down on a steno under your name, which tonight is something normal, like Jim. He notes that you have a wandering right eye, a cleft lip, and a green tattoo of a cat on the side of your neck. He notes this in spite of the fact that it has already been noted in your file because he’s bored. But you’re thinking, trying to remember. You’re a bit stunned. You think you can talk your way out of this.
File after file, story after story, it only got worse. Around 9:00 AM on the first day of the Conference, I found myself in the back row, watching a panel discussion entitled “Decolonizing Poetics: Womanism and the Art of Decolonization.” As I sat there, I listened with my right headphone to a man explain how he pulled his brother out of their burning vehicle. He’d been driving, had a BAC off the chart. He said he didn’t know his brother was dead. And in my left ear: poetry’s essential role in the decolonization of bodies from centuries of white supremacist, capitalist, heteronormative intrusion. It was hard for me to concentrate on the evils of patriarchal hegemony while listening to someone crying, saying I didn’t know. How could I know? And the detective saying, I understand. Take your time. I was typing furiously on my laptop in order to keep up. People thought I was taking lots of notes on the decolonization of la mujer.
The room was packed, which was good. My undergraduate creative writing students from Kalamazoo wouldn’t be able see me from the hall. I was in no shape to interact with them. Of course, I hadn’t slept. Around 3:00 AM, I’d watched The Mothman Prophecies in the motel room, probably not the best thing to do, given my state of mind. But it’s one of those movies you can sink into, like Blade Runner, Vertigo, or Chinatown—movies I always keep with me, maybe just to have them playing in the background while I’m doing something else. I’d shut the laptop in the middle of a deposition involving a juvenile accused of multiple homicide. Even though I’d only transcribed about one-fourth of the files and I was half a week behind, I just had to stop for a while. I smoked a pack of Camel Lights and watched John Klein have creepy phone conversations with Indrid Cold until the sun came up.
The supreme irrelevance of the panel discussions at AWP is a thing of legend. After 90 minutes of decolonization, I remember meeting Theo on the mezzanine, where we drank vending machine coffee and read the Conference program. “Play Ball: the Language of Sports,” “The Writer as Literary Outsider,” “Bollywood, Bullets, and Beyond,” “What’s Not Funny About Serious Disease?” “The Person Within Myself.” I thought they were hilarious and stupid, but Theo was upset. He took everything seriously and was trying to figure out why he’d flown to Colorado just to listen to low-rung literary celebrities talk about whether they wrote on a word processor or with a pen. I told him I’d heard there was going to be a meet-and-greet with some Big Six agents from New York. But Theo just looked at me. No one was going to be interested in his book-length memoir about teaching English in Guam.
Theo was skinny, had bushy brown hair, and wore ripped thrift store clothing, whether from choice or necessity I never knew. He also smoked but wasn’t concerned with quitting. I think he needed to smoke because, in his own very quiet, withdrawn way, he was just as stressed out as me, maybe more. He was about to hit the job market with no publications, no interviews, one composition class of which he’d been the teacher of record, and a six-year PhD in English that he’d financed mostly through private loans. I never asked why he’d done it like that or what he planned to do after we earned our degrees, but his protracted silences and occasional outbursts didn’t militate in favor of wine and roses. Instead, he sat across from me, slurping chemical coffee and shaking his head: “’Aroused, Parched, and Fevered: the Translation of Sexual Poetry?’ Goddammit. Why am I here?”
I didn’t have an answer. I was there for the interview. That was my reason and I felt it was a good one, maybe the only legitimate motivation one could have for going to AWP.
He stood up, said he was going to go wander around the area, maybe find a bar where he wouldn’t have to see perspiring writers handing each other business cards. I watched him walk down the convention center mezzanine as long as a football field. I didn’t know it at the time, but his brother had been involved with a conservative group demonstrating against the “Ground Zero Mosque” that was supposed to have been built near the site of the former World Trade Center. Theo was constantly talking about how crazy the Tea Party was, about how Obama couldn’t get anything accomplished because of GOP obstruction. At the time, I think we all felt that American politics couldn’t get any more embattled. And Theo seemed to suffer from the political upheavals that year the way we all do now, worrying that no one is capable of guiding us away from self-destruction, that our world is careening out of control.
I put my time in. My interview wasn’t until lunch the next day. So I drifted through random poetry readings and panel discussions, across the book fair area where small presses and magazines had tables covered with all the books they’d published that year. Lost Nose Quarterly. The Dingus. Barbaric Yawp. Boilerplate Cadenza Press. And then the big trade houses, tables manned by the best dressed interns in the world who’d drawn the short straw and had to sit there glowering at peons all day.
I knew a few people, grad students from my university, professors, employees of magazines that had published my stories over the years. I was happy to see a few of them. But I didn’t talk much. I simply exchanged nods or a quick word, keeping my distance. This is because AWP is a place of reckoning for most English studies people. You will inevitably notice your friends and colleagues there in the process of making horrible life-wrecking decisions. For example, if you’re going to walk around with your girlfriend where people will notice and tell your wife all about it, why not let it be at the world’s biggest book fair and writer’s conference?
I remember colliding with a professor I’d known for years, who normally dressed like Agatha Christie, but that day was done up in black leather and heels. A wispy undergrad who’d been unsuccessfully attempting a mustache was holding onto her arm with both hands.
“It’s you.”
“Yes,” I said. “It’s me.”
“What are you doing here?”
“I have an interview.”
She did a double take. Her companion looked from her to me the way one watches a flying squirrel jump from tree to tree. It’s alien and incomprehensible and a bit unnatural. But we’re all mammals, so one has to look.
“You do?”
“Yes.”
It seemed crazy to her that someone could be considering me for an actual job. I recall telling her where and seeing the look of relief on her face when she realized it was somewhere far away from anywhere she would be. Why? This happened a lot in my world and not just with me. It was as if people were living in pampered, self-congratulatory reality bubbles. And, when those bubbles collided, there was immense cognitive dissonance, distaste, even dread. I must have been a destructive force to her—someone presenting a very unflattering reflection. All that black leather. She’d bought it for a reason and I was ruining her cosplay experience with young Werther.
She mumbled out something like good luck and moved into the crowd, pulling Werther along with her. I watched her go, feeling grateful that Theo hadn’t been there to analyze, for an hour, why she and the kid and the conversation we just had was so fucked up. But that year everything was fucked up, painful, riddled with lies and disappointments.
At the same time, I was learning that the way to make a true confession is to believe there is a truth and you know it. There’s what happened. There’s what you think might have happened. And there’s what you confess. It doesn’t matter if you’re the only person left alive, the only one who saw, the only one who’s supposed to know. You’re being asked to tell a story. So you do.
Jim’s interview is long, full of silences, false starts, retractions. The detective has gone from uninterested to barely awake, murmuring his questions from behind the camera.
“I’m coming out of the Elbow Room,” Jim says. “It’s late. They kicked us all out at bar time. And that’s when I see Sean. He’s got a board.”
“A board?”
“Yeah, like a board with some nails pounded in it. And I say, ‘When you gonna give me back my Steel Wheels?’ And he goes, ‘Fuck you, Jim,’ and tries to swing on me. And I had a pencil in my pocket.”
I write it all down, word for word, but I don’t contextualize: maybe you’re not stupid, but you’re drunk. Or you’re not drunk, but you’re scared. Or you’re scared, but you’ve been in this steel chair before, which makes you really scared. Or you haven’t, which makes you terrified. And the detective says, I understand. Take your time.
Back at the motel, I made progress with the work, but it took a toll on my body as well as my mind. I subsisted on beef jerky, fruit cups, and tap water while I typed until my fingers ached. Like any good student, I had a due date. I had to get it done. I moved between the particleboard desk and the moldy bed, changing positions whenever my back started to hurt too much.
“You sure about that, Jim?”
“About what?”
“Him swinging the board at you.”
“I think he did. It looked like he was.”
And there you have it: the moment of truth, wherein Jim enters what could reasonably be called his own personal Air-Conditioned Stupid Place or The Shitcloud of Unknowing or, my personal favorite, The Solid Gold Stinking End of All Life—that empty space between the known, the unknown, and what gets said about it, where admissions of guilt are born and go to die. And you go with them. Maybe the only thing the court will know for sure by the end of its time with Jim is that there’s a right way and a wrong way to make a true confession.
Three people I didn’t know in a very warm room at the Hyatt Regency. I was sitting in the stiff-backed desk chair. They were sitting on the bed.
Left, Betsy: Victorian lit., floral-print dress under beige grandpa sweater, belly bulge, black leggings, bags under eyes, gray-streaked brown hair still damp from midday shower, unmistakable hangover wretchedness on her like some kind of odorless colorless gas. She scowled at me over her tumbler of coffee.
Middle, Jack: British Modernism, cadaverously thin, didn’t know what to do with his hands baby-blue polyester suit like a sagging dirigible, black tie with salmon swimming up toward the knot, rimless glasses—the expensive kind that darken when you go outside—now half-dark.
Right: Abeline: creative writing: Levis and a man’s white button down, hair combed behind her ears, tight practiced smile, multiple silver rings on each finger.
How long, I wondered, had this hiring committee been looking?
Abeline dropped her hands on her knees. Her silver rings clinked. “You know, it’s a funny story. We saw this guy in the elevator—where was he from?”
Silence.
Then Jack, to the carpet: “He—”
“Ole Miss.” Betsy frowned into her coffee, then snapped her gaze up as if I were about to argue.
“Yes. Ole Miss.” Abeline’s smile never moved. She leaned forward to refocus my attention. “He was wearing a wig and a fake mustache. Can you believe that?”
I opened my mouth, but she wasn’t asking me.
“Ha,” said Jack.
“Typical,” said Betsy.
They looked at me. I said: “That’s strange.”
“Not so strange. Actually, no.” Abeline tilted her head to the side in the way of a raptor about to steal an egg from a nest. I realized her smile was small so it could stay fixed without hurting the muscles in her face.
“Not so strange for AWP.” Jack shot a glance at Betsy, who glared at him.
“He was looking for a different job,” Abeline said. “Going behind someone’s back.”
I attempted a smile. “Are you enjoying the conference?”
Jack cleared his throat. “So we like your CV. It’s a good CV.”
Abeline nodded. “It’s a very good CV. You have a lot of teaching experience. I suppose that should count for something, right?”
I nodded. I was having trouble processing, following the implications. Something? Should count? Did that mean the default was that it counted for nothing? And if you stripped away my teaching experience; if you discounted my letters of rec.—which hadn’t and, I knew, wouldn’t be mentioned because they hadn’t been read; and if the entire committee was made up of two lit. professors, who probably didn’t read much outside their specialty areas, and a creative writer, who seemed more a product of natural selection than a sympathetic colleague; my hybrid fiction-theory dissertation wasn’t going to matter. I had nothing. I was screwed.
Betsy peered at me, a knowing grin spreading across her face. “What makes you want to work in our department?”
“Ha,” said Jack.
Abeline nodded, looked me over.
I’d prepared a speech. I’d practiced. Because I was scared. Because there was a woman who wrote on the internet about what not to do in an academic job interview and I’d believed her. Because I had one interview and this was it. I launched into a disquisition on their department, on who was publishing what and how I thought my work would make a good fit, on my student-centered decentralized teaching style, on my commitment to diversity. And, though all of it was true, I saw the expressions on their faces change like time-lapse of a decaying corpse. I saw each of my memorized bullet points float away into the abyss between me and the three professors sitting on the bed. But the woman on the internet had said, focus on what you can do for them, not on what you want them to do for you. So I focused. I focused like a motherfucker.
4:00 AM. Beyond exhaustion in the dead gray motel room, I was almost done with the transcriptions. Dry mouth, stinking of instant coffee, I didn’t even have the energy to feel my usual anxiety. I watched a tiny spider on the window sill laboriously rope the legs of a fly three times its size. It seemed to take a long time, the fly getting tired, then struggling in frenetic terrified bursts, the spider crawling all around its body, staying on top of it, relentless. It seemed like a big meal for such a little spider.
On my laptop, Albert Leek was explaining to John Klein that telling the world about phone messages from spirits accomplishes nothing. It was the scene where they’re standing in Leek’s “college professor’s house,” straight out of central casting, with the usual stacks of books, dust, sad photographs, and regret—Leek in a crew cut like some retired police captain who’s seen too much, a little heavy, a little tired, and Richard Gere in his Washington Post reporter’s overcoat. He’s supposed to be John Keel, aka John Klein, but he’s really just the same old Richard Gere, gently bewildered, just crazy enough around the eyes for us to believe he’d go looking for an author on psychism to explain Indrid Cold—the voice on the phone, the invisible presence in every scene, the psychopomp of Point Pleasant, West Virginia.
It’s a good scene, maybe the best scene in the movie. Leek is a tormented man, not just by ghost voices but by everything he’s lost in his attempts to tell the world about his discoveries—
“John, I had tapes of their voices! But so what? Nobody cared. I knew a building was going to blow up. I tried to prevent it, but no one listened . . .”
“What happened?”
“People died.”
—tormented the way we feel John Klein will be if he continues trying to reveal the truth.
Five hours later, after a shower, a fast food breakfast, and taking the wrong freeway exit on my way to the convention center, I found myself in “Tips, Trips, and Techniques for Publishing Insiders,” where I watched Charlie Sheen’s estranged twin go over each step in the publishing process as if he’d personally invented it. But I was still thinking about Albert Leek and Indrid Cold and that spider, as merciless as any force of nature, crawling around its prey.
The high point in the talk was when the blasé panel of Big Six agents and junior editors slid into Q&A and began to explain how tired they all were, how overwhelmed, and what this meant for the the future of publishing. Charlie’s twin, replete with slicked back hair and facetious grin, was saying something about having five novel manuscripts to read on his flight back to New York the next day.
Then a hand went up.
“Yeah?”
“But what are you reading for dinner tonight?”
She must have been 24 or 25. No one in the room seemed to know how to react to her question.
Even Charlie hesitated. “I think I’m free.”
Nice. There was an exhalation. Somebody clapped. People laughed. Love conquers all. An elderly woman with long silver hair, her face flushed purple, stood up, said, “Shit,” to no one in particular, and stalked out of the room. She couldn’t accept the inherent beauty of a community of writers coming together to engage in mutually beneficial intercourse.
I thought: somewhere Indrid Cold is watching all this. Toward the end of the scene, we realize John Klein can’t accept that the older man is just telling him to give up.
“I was investigated, almost arrested. My wife divorced me. My kids stopped speaking to me. Do you know what four years in a psychiatric hospital can do to you? Being right is worse than being wrong. If you’re wrong, you’re just a fool. If you’re right, you’re a suspect.”
I knew the lines by heart. Was it better to be a fool or a suspect? What do people want to hear? And why should anyone care? Bring your manuscript to dinner. Wear something sexy.
Somebody raised a hand and asked whether literary fiction, given Harry Potter, was finally dead. One of the editors started to describe how he’d first met J.K. Rowling and what a wonderful person she was. The woman who’d invited Charlie to dinner sat there with arms crossed, not looking at anyone, a smug expression on her face. That’s when I left, too.
If you’re smart, you don’t confess it the way you think it happened. You’re smarter than Jim. You’ll say, The thousand injuries of Fortunato I had born as best I could, but when he ventured upon insult, I vowed revenge. You’ll say, I swear I was in my right mind at the time, just as I am now, and I recall everything perfectly. I chose to do it. I planned to do it. Moreover, I’d do it again. As I transcribed those words, I’d know that you were lying. But the detective will merely sigh and say, go on.
To tell a true confession is to confess it like it’s true. It’s not about what happened, what Indrid Cold whispered to you over the phone at midnight. It’s about how you narrate what happened. It’s about your delivery. It’s about suspension of disbelief. If you want to tell it right, you have to set the scene. You lay down some back story. You make it plausible—even if you are lying and are trying to confess a crime you didn’t actually do.
“You always walk around with sharpened pencils in your pockets, Jim?”
“I just had one, alright?”
“How sharp was it?”
“Pretty fuckin’ sharp.”
“Give me the sharpness on a scale of one to ten.”
“Are you kidding me? It was a pencil. All I know is it was sharp.”
Later, after “Horror and Sci-Fi Taken Seriously” and “Ecological Cowboy Prose of the New American West,” I decided drive back to Michigan the next day. Theo found me on the phone in the lounge of the Hyatt, letting the car rental company know. When I hung up, I could see that he was functionally yet unquestionably drunk.
I told him about the interview, how all they’d really wanted to know was whether I’d take a one-year teaching appointment instead of the tenure-track position they’d advertised. Theo shook his head the way you do when you hear your teenage cousin got arrested again. He’d been drinking gin steadily since the night before, his own bottle, up in his room.
I asked him what he’d gone to at the conference and he said, “Do you . . . think I could make it in sales?”
“Yeah, I guess.”
“Good. Because this English crap won’t hunt.”
I agreed. The English crap wouldn’t hunt. It wouldn’t bark or roll over or bring you your goddamn slippers unless you took it out to dinner. I told him I was driving back in the morning. But he was concentrating hard on standing up.
“Sales,” he said.
I nodded. “Sales.” And I raised my fist.
I finished the last transcript sometime after midnight, then finally got a little sleep. I left my plastic key in the motel’s after-hours drop box and got on the road before dawn, feeling like this was probably going to be the last AWP Conference I’d be attending.
I’d wasted a lot of money and time to bear witness to the fall of the academic-trade segment of the publishing industry with all its slaves, clowns, and dancing bears. I didn’t have a job offer or a book deal. Then again, I wasn’t the one getting plugged by a poor-man’s Charlie Sheen in exchange for him reading my novel manuscript. The road, at that point, felt like a relief.
I suppose Confucius said that you should dig two graves because vengeance is the path of destruction and that which you offer to others, you offer to yourself. The wisdom of this is beyond reproach. I’ve thought about it carefully. However, it does not account for how you will get your victim and yourself into the graves once you’ve committed the act—to say nothing of who will replace the dirt on top of you.
This means you will either need accomplices or the second grave isn’t for you. The entire interpretation changes. And the true nature of Confucius emerges as a lethal, cold-blooded killer. Don’t just take out your enemy. Take out his friend or a family member likely to avenge him. Do it in twos. You’ll be glad you dug the graves ahead of time. Then at least you’ll have a good story to confess.
So It’s the end of October now and I think I’m going to vote for Hillary, even though I have my reservations. I’ve seen too many lousy politicians come and go to consider the alternatives. But the harder thing will be what to say to Theo. I’ve changed a lot in these last six years. I’m not sure how I could possibly explain, in an email, the twists and turns my life has taken since I left Denver in that rented van. If Albert Leek is right, confessions make you into either a fool or a suspect. And I suppose what I’ve written here will do both. But it’s something. And it’s all true, as well as I recall it. Would you believe it? And believing, would you hear me out if my name were Indrid Cold?
20 thoughts on what it takes and how to do it.
1. Nobody owes you time, money, or sympathy. Editors have hard jobs and need to balance a lot of concerns that writers don’t. If an editor or some other client is spending time on you, take it as a compliment. This is true for all readers of your professional work, whether they’re publishers, managers, or website owners. Any time spent on you and your writing is a vote of hope and confidence in your abilities, even if the reader is critical or has a hard-edged personality. It’s a tough business. Keep that in mind.
2. Never write for “exposure” or because someone says the job will “look good on your resume.” That is usually a mistake.
3. Don’t waste time. There are a lot of ways to do this that seem good at first. Sometimes, you have to take a risk on something that will ultimately turn out to be a wasted effort. But most of the time, money is a good test. Are you getting paid? For real? In legal tender as opposed to “exposure”?
4. Write outside your comfort zone and don’t be afraid to do research. It’s the only way to grow. Get used to pushing yourself. You should be surprising yourself at what you can do on a regular basis. How do you expect your work to impress others if it’s the same old thing putting you to sleep?
5. The truth is compelling. Try to tell it as much as possible in and about your work. Contrary to popular belief, telling what you believe to be the truth is likely to result in a higher degree of personal effectiveness.
6. Don’t complain that it’s hard. Of course it’s hard. You can always go clean carpets for a living if you can’t handle being a writer.
7. Don’t complain that you’re broke. Of course you’re broke. A writer trades social respectability and small middle-class luxuries for the big luxury of being a professional writer.
8. Play the field. No one knows you exist unless you make them know. Moreover, rejection will be a constant. The writing world communicates primarily in metaphors of loss and rejection. Remember that it will hardly ever be personal, even when people try to make it seem that way.
9. An agent is not your personal savior. An agent is a businessperson who understands how to make money in your particular field of writing. Sometimes, agents help. Other times, they’re a waste of precious time and effort (see point 3 above).
10. Always plan six months to a year ahead of time. You will hit dry spells and in freelancing there is no security net on which you can depend.
11. Avoid wasting time convincing judgmental friends and relatives that you are honest and have an actual job (see point 3 above). People will be curious about how you exist. They will often assume that you are gaming the system somehow while they have to break their backs at jobs they hate. To non-writers, it will seem like you are getting paid for doing something everybody does on a daily basis. This attitude is grounded in ignorance, but don’t tire yourself out trying to correct it. For example, if you also write screenplays and novels, it’s better not to mention it. When people hear, “I write fiction,” the first thing they’ll think is, “How come I’ve never heard of him? If he were any good, I would have.” The way to avoid people automatically concluding that you’re a loser and a failure is to stay as boring as possible: “I mostly write technical stuff.” The upside is that if you’re a freelancer for any length of time, this will be at least partly true.
12. Get sleep. This should be obvious, but early college programming dies hard. You can’t write well with a bleary mind.
13. Don’t be afraid to disappear to get work done. Time gets distorted when you’re writing intensively. What seems like a week to you might only be a few days of sustained work. Often, your friends and family won’t even notice that you’ve spent the weekend at a small table in the attic.
14. Get out and meet people. Freelancers usually prefer to write from home in their pajamas. Outdo them by dressing like a professional and offering to meet with clients. Some people won’t be interested, but some will jump at the chance to avoid having to express themselves in text (their problem in the first place). This is especially true if you soak up the travel expense. While meeting with them, take pictures, notes, recordings. Practice active listening. Stay as engaged as possible with the culture of their organization. You may also mention that you offer writing tutorials and intensives. Be a walking advertisement of all you can do for them. You will develop some very meaningful business relationships that way.
15. Accept that much of what you write will be secret. It’s called “ghostwriting” and it exists at all levels in all fields. People don’t want it known that they had to hire you because they didn’t have the opportunity or capacity to do the writing themselves. Your CV should be honest, but accept that you’ll always have done more work than you can show. This is part of your professionalism. Some of the highest paying clients will require the most discretion.
16. You don’t need to impress anybody. That’s for escorts and politicians. Your writing has to impress people. It does this by being clear, precise, imaginative, and otherwise correct as defined in your guidelines. As long as you can produce work like that, you will get a lot of repeat business.
17. Have fallback income to reduce stress. This goes beyond just saving half a year in advance. There will be times when no one wants to hire you and you’re burning through your savings while you wait for new leads. This doesn’t mean you’re a failure. It’s just the way things go sometimes. Having a secondary way to pay the rent and get your teeth cleaned will keep you sane and actually make you a better writer by giving you new experiences. It also toughens you up in a lot of different ways. Just like Aunt Fanny used to say: every artist needs a trade.
18. Give yourself assignments. Writing well takes constant practice—just like playing the viola, only the viola is the writing part of your mind. So you need to write regularly even if no one is paying you to do it. You can use those pieces later as samples if you don’t have professional clips yet. Post your uncomissioned pieces to a blog and let the world in on what you’ve been thinking about. This practice is indispensable.
19. Help other writers out when you can. “Good will” comes back to you when you least expect it. This is another hidden dimension of what it is to function as a professional. It’s also just a decent way to live. That said, sometimes helping someone out means giving an honest appraisal of their work when they ask. It doesn’t mean hurting their feelings if you can avoid doing so. Never expect others to be as tough as you pretend to be.
20. Never apologize for what you do. Your cousin, Jimmy, might imagine that all you do is sit around all day while he busts his ass at the car lot. Send him a card at Christmas and let him feel superior. He will never understand your strange world of ideas, structures, and sounds. He doesn’t need to. Not everyone can sustain the writing life (see point 11 above).
As I have said many times and in many different ways, graduate study in literature and creative writing is not easy for anyone, even in the most favorable circumstances. There is an inner, emotional, psychological, processual effort that no one talks about and an outer, technical, rhetorical, production effort that everyone takes for granted. Both of these “efforts” are difficult. They must run concurrently and consistently for satisfactory completion of your program. And no one—not advisors or fellow
Philosopher with an Open Book by Salomon Coninck (1645)
students—will have the wherewithal to set aside their own problems in order to help you with yours. You are alone. You are responsible for expressing a universe of ideas in your own voice. You will accept this or fail.
If you pay attention, you will soon come to realize that your path is more or less unique—that you’re following a largely self-determined trajectory through the work. It may be partly modeled on someone else’s (such as that of a mentor with a strong personality telling you what you should be reading, writing, and thinking), but ultimately you’re making your own intellectual path by walking it. This is one of the signature characteristics of higher study in the humanities. It may be a strength.
A large part of this blog is dedicated to exploring these things, to making the implicit explicit for the good of those who feel drawn to the discipline of English studies and / or creative writing. It’s clear that I’m critical here of what I often see as hypocrisy and self-serving prevarication in greater academia. But I also disagree with the Libertarian voices currently developing the Don’t Go to Graduate School in the Humanities genre of business-oriented success advice. I think, in spite of very practical arguments to the contrary, if you feel called to study, write, and teach, by all means do it. Just don’t do it ignorantly and learn how to survive afterward so that you can keep doing it. How this unfolds in your life will be a mystery specific to your becoming.
With this in mind, I expose my own values here, my own work, which continues the inner-outer efforts I mention above. The Writing Expedition represents part of my disciplinary “production effort,” dedicated to expressing insights on what I have experienced in this field. Moreover, I think “expressing” is the right word because it implies a dichotomy. In order to ex-press something (or “squeeze out” if we want to look at the origin of the word), there must be an interior area where it already exists. An inner world. Often, a hidden world that can make the dominant scientistic discourse of reductive materialism very nervous. Like it or not, the Academy is subject to the dominant political, economic, and aesthetic tropes and discourses of the day; though, academics often find this distasteful and prefer to ignore it.
The ivory tower covered in camouflage.
It is safe to say that the Academy is an ancient type of institution that has survived to the present by appearing to be what society needs it to be in any era. Study the history of higher education in the West and it is easy to notice that the great universities have not existed in spite of what they imagine to be the barbarism and ignorance of the profane, but as a mode of cultural expression, 
a conglomeration of beliefs and rituals, a matrix of ideas given a particular form in the material world. In other words, the Academy is an extension of culture. It offers a product that society wants and survives by making that product seem relevant. It has always been that way; though the outer wrapper of the product is redesigned again and again to reinforce existing narratives of power and faith. In the rare times it fails to do this: Kent State, May 4, 1970.
As Martin Petersen writes of CIA tradecraft standards (intelligence agencies being very similar to universities), “We have to establish our credibility and usefulness individual by individual, administration by administration. There is no down time when it comes to quality” (“What I Learned in 40 Years of Doing Intelligence Analysis for US Foreign Policymakers,” Studies in Intelligence, Vol. 55, No. 1). Without being too cynical, we could easily convince ourselves that establishing credibility and usefulness is one of the ongoing directives of the Academy: we want to matter.
Enter: John, who also wanted to matter.
When I was in graduate school, studying creative writing and rhetoric, John, a friend of mine there who happened to be a gifted poet, went through a kind of nervous breakdown. Since no one knows what a “nervous breakdown” actually is, we can call it that or we can say he went through a season of harsh depression, anxiety, purposelessness, and emotional pain. His wife described it as a “slow-motion train wreck” and they both tried to laugh about it. But it was real and the pain he went through changed his life.
Before you even think it, I should note that this person is not me. Things may have changed for John since then, but what hasn’t changed is the high-schoolish competitiveness in our colleagues that has lingered for a long time. Since many of them read this blog, I will only tell the part of his story that everyone already knows. And I will do it for a particular reason. Nevertheless, I hope he forgives me for this and understands what I am trying to say. Knowing him, I think he will.
It started with the birth of his daughter in our second year. John had come to the PhD from a high-paying career in industry, such that he didn’t have to take out student loans and could rent a fairly large house (as opposed to the holes most of us were living in). His wife didn’t work and they were living off their considerable savings. Still, the pressure was on, partly because John now had a child to think about, but also because had an immense work ethic and he was no fool. He knew, as did we all, that there were very few full-time teaching positions available and that trying to get one (even getting an interview at AWP or MLA) was like playing the Irish sweepstakes.
Nevertheless, John applied himself, wrote good poems, said smart things, and generally did well. He was older, married, and didn’t waste his time like the rest of us at the sad graduate school parties or looking for love in all the wrong places. He had a particular energy around him that said, I know the truth and, if I don’t know, I’m sure we can discover it together. In short, he seemed like the type who should win the career sweepstakes and become an assistant professor. There should be more people like John in teaching positions. When I think of what it takes to be a great graduate student, I think of him.
But he reached a breaking point, something in his “inner process” that no longer worked the way he thought it should. The reality of being a father had become far more real and compelling than the realities he was creating as a student of English and a poet. His hair turned stark white over the course of a month and he went through a kind of existential fugue, which according to him involved a lot of crying, regret, and hopelessness. Eventually, he dropped out of the program. He moved with his wife and daughter to Arizona to live with his in-laws. And two or three years later re-entered a PhD program at a different university, this time to study British modernism. As far as I know, he’s now a professor somewhere in the Midwest and I am sure he is great.
I tell his story here because although it had an ostensibly happy ending, his dark night of the soul is one that most of us experienced on some level at some time in our work. The difference may have been that he suffered from pressures we didn’t have, destroying the credibility and usefulness of the Academy for him. I believe this as much as I believe that he also lacked certain essential qualities necessary for running those inner and outer efforts concurrently and consistently, at least the first time around.
The voice in the fire: one hears it or one does not.
A teacher of mine once made an interesting observation about “mystery.” The more one seeks out the lacunae in one’s life—the numinous moments, the noetic leaps of high strangeness that result in extraordinary creations, realizations, and states of consciousness—the more mystery seems to increase, not decrease. Seek the mysteries and you will find there are more mysterious things in this world than you ever imagined. Or maybe you will find yourself imagining more such things as you 
learn to accept new ways of knowing.
Conversely, if you let existing modes of expression, accepted narratives, the exoteric rituals of consensus culture (especially those of the Academy) crowd your senses, ways of knowing will become narrower; meaning will become increasingly delimited and rigid; and the dominant cultural discourses (for us, scientism and reductive materialism) will come to seem all-encompassing. This is what I believe happened to John in his first PhD program. His outer effort was strong, but his inner work was obstructed by the anxiety of feeling responsible for his family. I do not fault him for this. However, I think his experience offers us an interesting lesson.
Recall that the “inner effort” is an emotional, psychological process. It therefore partakes of mystery because interiority cannot be completely mapped. This is where the muse, the creative genius, lives. This is where we dream, where we hear that voice speaking to us about who we truly are and how we must express ourselves. It is the place artists go when they produce authentic and original work.
Funny thing about the muse. She gives and she takes. Dedicate your life to a particular mode of expression and you must always try to hear her. Your sense of the numinous will increase exponentially, but you will also have to make sacrifices. As your outer effort must concern itself with “credibility and usefulness,” your inner effort must be like a love affair with the mystery inside you, which is what we’re talking about when we refer to the inner life of an artist.
Hakim Bey discusses this in The Temporary Autonomous Zone and calls it “sorcery”:
The dullard finds even wine tasteless but the sorcerer can be intoxicated by the mere sight of water. Quality of perception defines the world of intoxication–but to sustain it & expand it to include others demands activity of a certain kind—sorcery. Sorcery breaks no law of nature because there is no Natural Law, only the spontaneity of natura naturans, the tao. Sorcery violates laws which seek to chain this flow—priests, kings, hierophants, mystics, scientists & shopkeepers all brand the sorcerer enemy for threatening the power of their charade, the tensile strength of their illusory web.
A poem can act as a spell & vice versa—but sorcery refuses to be a metaphor for mere literature–it insists that symbols must cause events as well as private epiphanies. It is not a critique but a re-making. It rejects all eschatology & metaphysics of removal, all bleary nostalgia & strident futurismo, in favor of a paroxysm or seizure of presence.
Incense & crystal, dagger & sword, wand, robes, rum, cigars, candles, herbs like dried dreams–the virgin boy staring into a bowl of ink—wine & ganja, meat, yantras & gestures—rituals of pleasure, the garden of houris & sakis—the sorcerer climbs these snakes & ladders to a moment which is fully saturated with its own color, where mountains are mountains & trees are trees, where the body becomes all time, the beloved all space.
We can just as easily speak of it in terms of embracing a wider spectrum of expression. Viktor Frankl puts it this way: “Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible” (Man’s Search for Meaning).
The Green Muse by Albert Maignan (1895)
What, then, is the voice in the fire? It’s not a degree from Yale, tenure, and a tactless sense of entitlement. It’s that unmappable, ineffable interior effort, that numinous guidance system which instructs and inspires us to continue our work. It sustains us through years of advanced study, reveals the mystery inherent in the world (even in something as outwardly mundane as the sight of water), and helps us answer for our lives. If we are responsible practitioners of our art, we will listen to this voice just as carefully as we may express our work-products. If we stop listening and forget the internal process, focusing only on the external product, we will enter the dark night of the soul, which entails a lot of suffering.
This is the meaning of that famous line from the Gnostic Gospel of Thomas: “If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you.” If this is the life you choose (realizing that you have been chosen to answer for your life this way), I continue to wish the best for you.
Listen. And seek the mysteries.
I’ve written three books of fiction to date, all story collections; though, only one of them has been published. This is not remarkable or typical in any sense, even if I do have the stereotypical writer’s voice in my head telling me that I should be submitting to more book contests, etc. My submission schedule results in about 2-3 stories placed in magazines every year, a process I actually enjoy, and I have no plans to stop doing that. Still, I sometimes wonder whether the world needs another immature literary magazine, another lousy e-book marketing campaign (what Chuck Wendig calls the “shit volcano”), or another mediocre career-building novel entering the flotsam. What does the world need?
Better: what do I need?
Books are not the only way to be published, even if they are the fiction writer’s holy grail—specifically novels, ideally lots of novels—because they sell and therefore build careers. Or, as an industry professional once said to me at an AWP conference, “You need to write at least a novel a year for the next five years if you want to be a contender.” He was an important person in the publishing world, had a red nose, a cigar in his lapel pocket, and I was completely intimidated by him at the time. So I nodded as if I understood. But I didn’t and should have asked, “A contender for what, exactly?”
Publishing only feels like boxing. In reality, it’s business, the alchemy of transforming things into money. When business and art collide, a volatile chain reaction usually takes place resulting in all sorts of monstrous transmogrifications, creeping morbidity, and a certain amount of screaming. Put simply, how many writers have you heard of who built a career out of publishing a book a year? I can think of maybe one or two and none writing outside strictly defined genres.
The only literary writer who may produce full-length books with that kind of regularity is Joyce Carol Oates, someone as great as she is prolific but who is entirely unique. So “a book a year” might not be the best advice if you’re in this to make art. If you’re in it to make money, why aren’t you running a brothel, flipping houses, developing apps, or managing a hedge fund? You can probably make an app a year. Brothels, I don’t know, but I imagine their schedules are a bit more eventful.
Every writer asks a version of this question, sometimes on a regular basis: should I be writing harder, faster, longer, mo betta? Should I be soaking down the meadow like a frustrated stallion on horse viagra? How much is too much and why is it that by asking this question I feel soiled? Of course, as with most questions writers ask themselves, there are no answers. There are only opinions and that vague soiled feeling. To be honest, there is only subjectivity in this context.
So how much? Stop asking. Stop thinking about it. Just write. And if you want to be a “contender,” find a different metric against which to measure your progress.
- Set a word count goal. My minimum goal is 7 pages per week, which comes to about 2450 words.
- Give yourself permission to write poorly. You are the worst judge of your own writing, especially in a first draft. You need to get around your hangups if you want to be productive. The only way to do this is to stop caring what the world will think.
- Meditate. I do it for 15-20 minutes before I start. I close my eyes, pay attention to my breathing, and still my mind. You can’t focus if you have a head full of burning spiders.
- Never talk about what you’re currently writing. Talk about what you’ve already written if you must. Ideally, unless you need to be flogging your “platform” and self-promoting, don’t talk about your writing at all. Put it out there and let others talk about how great or horrible you are.
- Always talk about the craft of writing but only after you’ve done your writing for the day.
- Program yourself by creating rituals and routines that inform your body and mind it’s time to write. I try to write at the same time every day. After I meditate, I have coffee, light a little incense (which replaced a cigarette years ago), and disconnect from electronic media.
- Always end with something more left to say in the scene. It will take far more energy tomorrow to start from zero than in media res.
- Do not compare yourself to other writers, ever. You are a unique snowflake. Believe it.
- Avoiding low blood sugar is one of the secret keys to intellectual productivity, especially for creative people. Have your donut, but be sure to also snack on fruit and seeds.
- After you write and dump all your energy into your work, do a little exercise to avoid feeling exhausted for hours. I currently do yoga and chi gong, but a good swim or a jog would be just as effective, I think.
It was the beginning of a time when it was almost as if the novel itself didn’t matter anymore. Publishing a shiny booklike object was simply an excuse for parties and glamour and goodlooking authors reading finely honed minimalism to students who would listen rapt with slackjawed admiration, thinking, I could do that, I could be them. But of course if you weren’t photogenic enough, the sad truth was you couldn’t. – Bret Easton Ellis
John Berryman is supposed to have said that a writer never knows if he’s any good. He asks himself this throughout his life and dies without a satisfactory answer—no matter what prizes, money, publications, or objects of social approval have been tossed his way. It’s easy to conclude that this is just an egotistical hangup for celebrities with enough time and money to fish for validation. Am I good? Tell me. Really? Tell me again. But what Berryman didn’t say was that these doubts seem to come to every person in every field. And insofar as nothing in this world is ever finished or static, such questions must always remain open.
In fact, most things a writer may ask herself about writing (usually in a fallow time when she isn’t writing and feels hollow and dead inside) have no real answers. There is no objective standard for writerly success. You’re never going to know, quoth Berryman. Perhaps because of this, the path of a developing writer is fraught will all kinds of psychological pitfalls, uncertainties which emerge in the space between creation and judgment—writing the thing and then deciding whether it’s worthy.
Consider the luminous transcendent moment when Alice Munro won the Nobel Prize for literature. Let’s be honest: she fucking deserved it as well as anybody else. Do you mean to tell me she isn’t a skilled writer? That she hasn’t led the life? That she doesn’t deserve to get paid? Sure, the Nobel system is a politicized, public relations hype-sandwich. In that, it’s no different than the Pulitzer, the MacArthur Genius Grant, the Stegner, or any of the other smaller awards that function as patronage for writers.
Still, I had to laugh when Bret Easton Ellis—who is also great but very different—commented that “Alice Munro was always an overrated writer and now that she’s won The Nobel she always will be. The Nobel is a joke and has been for ages.” After the inevitable social media backlash, he added, “The sentimental hatred for me has made me want to re-read Munro, who I never really got, because now I feel like I’ve beaten-up Santa Claus.” That one kept me laughing for about a week. But the truth is a lot simpler than whether or not Ellis beat up Father Christmas: Munro might not be his cup of tea. But nobody can say definitively that she is “completely overrated” because nobody actually knows. Not even, I will venture to say, Alice.
Young writers (in years and / or in terms of artistic development) especially try to fill this gap with metrics designed to quantify success and banish their excruciating doubts. But most writers have to fight this battle, some throughout their entire careers. Over the course of many years in the writing life, one sees it all:
- the hack machine who puts out a formulaic novel every three months like clockwork and points to this as the ultimate sign of achievement;
- the bitter self-publisher, who has completely dismissed the Manhattan book industry as a hive of scum and villainy, and who now only writes direct-to-Lulu ebooks because nothing else matters anymore;
- the one who can tell you any any minute of the day or night how much money his books are making and exactly why other writers are so jealous of his commercial prowess;
- the defensive YA-ist (Young Adulterer? Young Adulterator?), who started out trying to be Pam Houston but after the first orgy of rejections turned to Harry Potter the way an abused housewife turns to brandy—it takes the edge off in the middle of the day, helps her convince herself that writing about fairy children with super powers is her true calling, and makes it possible for her to stop experiencing those week-long fugues of black existential dread in which she used to compare herself to Pam;
- the lost soul in the MFA program, trying desperately to clone herself into Alice Munro or Donna Tartt or Jonathan Foer or Gary Shteyngart or whoever else is currently receiving the publishing industry’s golden shower du jour (Look how closely I can imitate X! Can I get a cookie? Do you love me? Why won’t anyone love me? You promised me a cookie. Where’s my cookie! I’ll be over there, cutting myself, until you bring me my cookie.);
- the lost soul after the MFA program, trying desperately to justify himself to his drunk brother-in-law at Christmas dinner by mentioning all his literary journal publications (I just put a story in Bumfuck Quarterly! It’s my fifteenth publication! And fuck you, you philistine.);
- the lost soul who got the two-book deal early on, enabling her to worm her way into a tenure track position at a small liberal arts college, and who behaves outwardly as if this validates every word she has written and will ever write (but who continually asks, Is this it? when she’s not buying cases of gin at the package store because maybe Gilbey’s is the only answer);
- others, many and various.
I know. I’m being cruel. Although cruelty does come standard with the writing life, these are stereotypes and we all have a little of this inside us. So pointing fingers is a bit hypocritical. Call it the pathology of trying to be a writer in a system that presents itself as a meritocracy but functions via medieval power games and nepotism. And we can be as angry as we want. We can shake our little fists at the heavens or spend hours upbraiding ourselves in the mirror. But we’re never going to know how to be good. We’re only ever going to know that we want to be.
Rundetaarn
I was sitting in a cafe across the street from Rundetaarn, a Masonic dragon tower in Copenhagen, trying to make progress with William Gibson’s novel, The Peripheral, when I realized it’s constipated with words and it wasn’t going to get any more regular after 100 pages. It’s so self-referential, so overwrought and self-conscious that it broke my heart a little bit. This is not a realization one wants to have in a city so far from home, even if the concept of home no longer makes sense. Consider the beginning of chapter 8, “Double Dickage”:
The boss patcher, unless he wore some carnival helmet fashioned from keratotic skin, had no neck, the approximate features of a bullfrog, and two penises.
“Nauseating,” Netherton said, expecting no reply from Rainey.
Perhaps a little over two meters tall, with disproportionately long arms, the boss had arrived atop a transparent penny farthing, the large wheel’s hollow spokes patterned after the bones of an albatross. He wore a ragged tutu of UV-frayed sheet-plastic flotsam, through whose crumbling frills could be glimpsed what Rainey called his double dickage. The upper and smaller of the two, if in fact it was a penis, was erect, perhaps perpetually, and topped with what looked to be a party hat of rough gray horn. The other, seemingly more conventional, though supersized, depended slackly below.
When you read something like this, unless hard work has already been done to make it clear, all you can do is give the book the benefit of the doubt and hope. Maybe in 50 pages, bullfrog dicks and frills will make sense in a way that allows suspension of disbelief. Maybe in 150.
To be fair, sometimes this actually does happen. A novel reaches a point at which its unique terms and weird settings stabilize in a comprehensible way, allowing the reader to orient herself and understand what matters in the world of the story. This is especially true in books written in a 1970s sci-fi prose style, where sensory and linguistic overload establishes a specialized language in which author, text, and reader can identify as a discourse community (cf. Tvtropes.org’s definition of “Fan Speak”). For example, when I first read Samuel Delaney, I had the experience of feeling completely overwhelmed by an alien prose style that seemed to function in performative resonance with the subject matter. I felt like I had to assimilate to this world. I was the alien.
Apparently I wasn’t the only one who had this experience. Jo Walton writes about that same feeling on the Tor.com website, in “Overloading the Senses: Samuel Delaney’s Nova.” But if the language and settings of a novel can’t become the new normal, if there is no way for the reader to orient himself, there can be no suspension of disbelief. Overload becomes noise instead of a communal bonding experience. And the reader loses interest because there is no way to become emotionally involved. There reader is shut out. It’s like peering into the murky waters of an aquarium, unsure what exactly is supposed to be on display.
Nevertheless, this is William Gibson, one of the great sci-fi writers of the late 20th century, someone I grew up reading, admiring, and trusting, which I suppose exacerbates the tragedy of the double dickage on the reader. At least, I felt doubly dicked over. Compare the above, to the opening chapter of Mona Lisa Overdrive, “The Smoke,” which is lyrically beautiful and which exemplifies everything I love about Gibson’s sensibilities:
The ghost was her father’s parting gift, presented by a black-clad secretary in a departure lounge at Narita. For the first two hours of the flight to London it lay forgotten in her purse, a smooth dark oblong, one side impressed with the ubiquitous Maas-Neotek logo, the other gently curved to fit the user’s palm. She sat up very straight in her seat in the first-class cabin, her features composed in a small cold mask modeled after her dead mother’s most characteristic expression. The surrounding seats were empty; her father had purchased the space. She refused the meal the nervous steward offered. The vacant seats frightened him, evidence of her father’s wealth and power. The man hesitated, then bowed and withdrew.
Very briefly, she allowed the mask her mother’s smile.
Ghosts, she thought later, somewhere over Germany, staring at the upholstery of the seat beside her. How well her father treated his ghosts. There were ghosts beyond the window, too, ghosts in the stratosphere of Europe’s winter, partial images that began to form if she let her eyes drift out of focus. Her mother in Ueno Park, face fragile in September sunlight. “The cranes, Kumi! Look at the cranes!” And Kumiko looked across Shinobazu Pond and saw nothing, no cranes at all, only a few hopping black dots that surely were crows. The water was smooth as silk, the color of lead, and pale holograms flickered indistinctly above a distant line of archery stalls. But Kumiko would see the cranes later, many times, in dreams; they were origami, angular things folded from sheets of neon, bright stiff birds sailing the moonscape of her mother’s madness.
The difference is striking. Here, the immersion is immediate, the images are beautiful, and there is still enough weird dramatic tension for us to understand that this is not the world we take for granted when we get on a plane to Big Smoke.
Now I’m living in England again; though, I’m back in Oxford instead of the Smoke. I wish I had something like Gibson’s Pattern Recognition or All Tomorrow’s Parties to carry with me, to help me contextualize the inherent (sometimes pleasant) weirdness of this place, which, on a good day, can seem a bit like home. I learned so much from him when I was just starting to read like a writer. And on those rare occasions when I find myself teaching a creative writing class, I still assign his cinematic vignette, “Thirteen Views of a Cardboard City,” as an example of how prose can be minimalist and immersive at the same time—especially when the students seem to have developed an unhealthy Raymond Carver fetish.
You can only read lines like, Randy, she said, I can’t do this anymore. Randy poured another glass of scotch. They looked out at the empty parking lot, before you start longing for more adjectives. (Yes, I know Carver is great. He is actually one of my favorite writers. And, yes, I can see my father right now, sneering at me, saying, Raymond Carver you ain’t. And I have to agree with him. Carver is a truly great writer and maybe by saying “Raymond Carver fetish,” I’m dismissing him unfairly. But in the neurotic, self-castigating, New Critical environment of most MFA programs, Carverian minimalism is as much a problem as it is a protection. Writing outside the boundaries of late 20th century minimalism takes courage. Description makes us vulnerable. And being willing to make oneself vulnerable is one of the hardest and most valuable lessons to learn as a creative writer. So, yes, Carver I ain’t. And Carver you ain’t, either.)
So back to the dragon tower. The Peripheral was killing me. I was doing my best, trying hard to find some way into the story, but I was failing. And it didn’t help that I had come to Denmark for a variety of reasons, none of them having to do with science fiction or reading. One reason I was there had to do with a kind of spiritual journey. I do this. I set a destination, sometimes with friends, sometimes just for me, and I go there, trying to realize / recognize another part of myself.
I once read a short story in OMNI magazine—I must have been ten or eleven years old—about people living on a space station that had somehow been stabilized at the edge of a wormhole. They would go on space walks into the anomaly and return with cures to diseases, ancient historical artifacts lost to time, new mathematical theories, answers to the great unsolvable questions. The only catch was that anyone who went out came back a little more suicidally insane. Eventually, if they went out too many times, they’d carve themselves up with surgical scalpels or blow themselves out the air lock or something equally horrible. The question for the main character was how far she was willing to go, how much of herself she was willing to sacrifice. I’ve never forgotten the story because I have always felt that I, like her, would give it all in the end—not because I care so much about humanity or so little for myself, but because the opportunity to experience what might be on the “other side” and come back would be worth anything, even if it ultimately consumed me. My spiritual journeys around the world are like that, only I come back with more of myself instead of less.
There always has to be a way to fund the trip, some work tie-in or set amount of money I know I can spend. But once I have things locked in, wherever I happen to be, I go looking immediately for the dragon tower. I go looking for those places—like Stonehenge or the Ha’penny Bridge or the Russalka Memorial—that speak to me about myself. This is entirely subjective and often inexplicable, but that’s the whole point. I don’t make these journeys for other people. I go because there are things I need to understand. I have my own “great unsolvable questions.” Maybe I never solve them completely, but every time I go, I have at least one moment like Kumiko where I see the cranes, tiny origami mysteries that unfold the corners of who I am, which makes the space walk worthwhile.
The walk up to the top of the tower.
Rundetaarn is beautiful, symmetrical, solid, powerful—all things pleasing to the eye that carry a sense of divine perfection. I have visited it many times in dreams since then. But that day in particular, sitting in the window across the street, I wasn’t thinking about spiritual things as much as the past. The Peripheral was depressing. So I reread the postcard I was using as a bookmark. It was from Kurt, a friend who went to graduate school with me. We don’t see each other much. But every now and then, we’ll send emails or postcards or a Facebook message. He’s a painter and a poet, gifted and serious, and one of the best people I know. His note covered a lot of things but what really stuck with me was the observation he made that so few who got MFAs with us are still writing after more than a decade. He’s right and I’ve wondered about that, too.
So I was sitting there, looking up at Rundetaarn, and thinking about how the past never squares with the present. Life always seems better before. We were always saner, more prolific, healthier, more blissfully ignorant. Is this why I couldn’t connect with Gibson’s novel? Was I clinging, like a brittle fanboy, to an idiom that the writer already transcended without me noticing? Was I clinging to the idea of what it was to be an MFA student back at the University of Montana when I should just accept that not everyone wants to die in loveless penury? Was this the part of myself I was meant to bring back from my space walk—the realization that obsessing about the past is double dickage I don’t need?
(Possible corollary: obsessing about the past is actually obsessing about the present; it’s all the same space walk. It just seems different because our linear presuppositions about the nature of change blind us to the reality that everything is taking place all at once. We just see experience from progressively different angles because our perceptions are bound to what we consider the “physical world” and therefore receive the impression that things are constantly degenerating. All things change. All things are subject to cycles of entropy. But change itself is eternal, apart from our flawed conventional idea of time.)
After thinking about these things, watching tourists go in and out of the tower, I finally wrote a response to Kurt. I said:
I don’t understand why so many of the talented people we knew stopped writing because I don’t really understand the Manhattan publishing industry. I think there’s a strong connection. . . . What I am is tired of gatekeepers so worried about their careers that they only think in categories. Barton Fink comes to mind a lot. Maybe people stop writing post-MFA because they get worn out, some sooner than others. People are wired to be social and run on interpersonal feedback. Ignore them long enough and they will lose their happy thoughts. Then there are the weirdos like us who keep doing it anyway. It sometimes feels like I’m sitting in a dark room, talking to no one in particular and yet hoping someone is standing there listening. I don’t actually believe someone is there in the dark, though. That’s the problem. I can’t make myself believe it. There must be another reason. Compulsion? Obsession? I don’t know. I wrestle with this stuff a lot.
I wrote it in my journal and then emailed it to him a few weeks after getting back to Oxford. But I’m still thinking about it. And I suspect that Gibson wrote The Peripheral because it was simply time for him to write another novel—because he, being commercially successful, explicitly does not have the problem I’m talking about. The problem of dying cold, alone, unrecognized, and broke that most artists have to face. Moreover, I’m glad he’s written what he has. His recent novel might not be my cup of tea, but I suppose I am still a Gibson fan despite the double dickage.
Still, I had to wonder what it was that I was supposed to find in Copenhagen. I did a lot of different things while I was there. I had many important insights. But it wasn’t until a few days ago, when I read Felicia Day’s memoir, You’re Never Weird on the Internet (Almost), that it all came together for me. I’m not much of a fan when it comes to celebrities. To be honest, the only other celebrity autobiography I’ve read is David Carradine’s Endless Highway. Unlike many famous people, Carradine could write. And I think Day can write as well. She’s funny, smart, and reminds me a lot of her character on Supernatural that way. It was an easy read with some very interesting parts—chapters on Gamergate and her experience as a double major in violin performance and math at UT Austin. She reminds me of a lot of people I was friends with in college—people more interested in how things work than in how much they’re going to make after graduation.
There is one passage in her book that clicked everything into place and brought me back to that day in Denmark when I was sitting by the tower. In her chapter about struggling to make it in Hollywood, Day writes:
No one had a place for my geeky, weird, homeschooled, video-game-loving inner self. They could only see me as an extremely clean but neurotic secretary. . . . . I painted myself into a tiny corner, so I could be simpler and cleaner and more hirable by Hollywood. I was rewarded for it, but it made me miserable, and I didn’t even realize it. When the system you want to be a part of so badly turns you into someone you’re unhappy with and you lose sight of yourself, is it worth it? Er . . . probably not. But self-reflection wasn’t my strong suit at the time. I just knew that I kept getting opportunities that I couldn’t turn down, that I would have killed to have in the dry years before. I never stopped to wonder, Why am I so depressed all the time after all this success?
- Because playing a two-dimensional background stereotype of a secretary wasn’t fulfilling her as an artist.
- Because publishing a constipated inaccessible science fiction novel by virtue of an author’s pre-existing fame is nothing more than a cynical publishing industry gesture.
- Because giving up your art after getting an MFA is a crime against yourself committed from a place of despair and futility.
- Because the part of me that I retrieved from my space walk was simply this: there is art and there is the business of selling it. I am and always will be invested in the former to the detriment of the latter. It’s so easy to conflate the two. And people who don’t know do this all the time—You’re a writer? So how come you’re not living in New York? How come I’ve never heard of you? There is no way to answer questions like that without sounding defensive about not “making it.” But the truth is very simple: the person courting fame is not focusing on her art. There is often a difference between what is salable / commercial and what you have to personally do as a creator.
Sometimes these things come together, like when Day’s web series, The Guild, got attention on YouTube, helping her circumvent the Hollywood gatekeepers and advance her acting career. There are many examples of this in self-publishing as well. But the point is not to find a new clever way of climbing the ladder to commercial bankability. The point is to express yourself through your work. The rest is incidental. What you find when you step through the wormhole is ultimately yourself. You climb the dragon tower and see the cranes—origami, angular things, the stuff of your dreams, unfolding.
There is an emotional truth or reality at the center of a story I may be writing. I have a fleeting sense of it and then I start off by trying to explore it, trying to get to the center. Then I always stop. Sometimes it’s because I’ve forgotten that “fleeting sense” and consequently do not know how to proceed (a kind of amnesia in which I know that I had the emotion, but I can’t feel it or understand how to be guided by it anymore). Sometimes, it’s because I can’t face what I’ve discovered–conditions in my life have made such an emotional realization too painful or too difficult in some way. But if I can realize the truth of that emotional center deeply in myself, if I can come to terms with it in the deepest possible way, then I can move the story toward completion. The end of the story is always a revelation because it remains hidden for most of the process.
In this sense, many of my “story fragments” are still waiting for me to come around to that place where I can recognize what they are and what they mean. A fragment waiting to be finished is a piece of me waiting to be recognized and realized.
This goes further. As with stories, so with certain themes in life, certain personal relationships, certain avenues of self-work. Everything is ultimately and inherently a story, which is to say, an unfolding emotional self-realization. This is mysterious. This is why it takes endurance to write outside of outlines and formulas. And this is the difference between making art and telling someone else’s story–which is something you haven’t lived and are not. This is also why no one can tell you what your creative project should be. No one can know what you need to realize. No one can see that far into you. Only you can seek this mystery. And it begins in that painful moment when you are entirely alone before the blank page, which is to say, before the mirror, asking, “Who am I becoming?”
- You don’t need to be famous to be an artist. You just need to make art.
- You don’t need to make art in any particular style or volume or at any particular rate. These considerations come from industries interested in art as a product that can be sold, irrespective and ignorant of the creative process. Such considerations can often be destructive and should be understood by the artist, then carefully set aside.
- You do need to share your art with others because doing so magnifies it. Having an audience, no matter how limited, transforms your work in the minds of others. The art you make should grow beyond you, transcending the boundaries of your personal subjectivity. People are good for art. By offering your art to people, they become part of it and it becomes part of them.
- You do need to have a day job. Engage with the world around you and do not allow yourself to stagnate. It’s good to have mundane concerns like employment, stability, friends, and family. What you do when you’re not making art is less important than the fact that you are out there, living, doing it. So find something you like and try getting good at it for a while. An artist needs to live a human life in order to understand human experience. You are human. Come down from the attic.
- You do need to control time and space. You are also divine. Time could be as short as an hour a day as long as it is consistently available. Space could be a small as a closet as long as it is consistently available. Go back to the attic.
- You do need to keep learning and changing. Inspiration depends on it. Eschew formulaic thinking and comfortable templates. Give yourself increasingly ambitious assignments. Integrate everything you learn into new projects. This is how you develop. Stagnation is death.
- You don’t need to make a living on your art in order to feel like you’re really an artist. Every artist has an identity problem and there will always be someone telling you to quit. People with the fortitude to develop themselves creatively often aggravate those too scared to take the first step. And there are always more of the latter than the former.
- You don’t need to talk about your ongoing project with friends and family. Doing so can make otherwise good people into passive-aggressive antagonists. Better to let them read the finished product and criticize you behind your back. Your life will be simpler and you will still be able to attend the family reunion without getting drunk first.
- You do need to realize that art is more than just cleverness and craftsmanship. Consider this statement and see how you feel about it: the creative process is the act of recognizing the limitlessness of the psyche in the sense that all is mind and that a work of art is an embodiment of that totality in space and time.
So I finally finished Season 5 of Game of Thrones and I know I should be emotionally manhandled at this point by all the cynical backstabbery, but I’m not. Martin Scorsese once said that it’s easy to get your audience to feel something—just put a puppy on stage and drop a safe on it. You’ll get the feels. Sadly (or happily), that doesn’t make for good drama. Here’s my (I know, unsolicited) assessment with as many spoilers as possible now that the last episode has been out for a while. Look away now if you’re still planning on bingeing the season. I haven’t felt compelled to write some kind of review since the second hobbit movie. I know the world is probably better for it but Game of Thrones has had a special hobbity place in my heart ever since I watched the first season sick in bed in Bujumbura. So here it goes.
The Artist Formerly Known as Theon: whatever. He has a Vader moment 
and takes a leap off the battlements with Sanza, the girl with the same two alternating expressions since the beginning of the show. Okay. If the fall doesn’t make them both quadriplegics in Season 6, I’ll be rooting that they don’t get flayed and salted into Bolton jerky. That’s good, I guess. I have a hard time caring about what has happened to Theon’s manhood or Sanza’s happy thoughts.
Ramsay “Lecter” Bolton: everybody wants him to die horribly because he’s such a sadistic yet annoying formulaic psychopath. He has everything Nazi but the dueling scars and the monocle, even the black leather get-up. I think his best quality is the frozen maniacal grin that every Nazi doctor from Central Casting has had since Laurence Olivier did Dr. Christian Szell in Marathon Man. That was in 1976. I was 3 years old. And, believe me, I can appreciate the number of torture-obsessed Nazi doctors churned out by Hollywood since then.
If Iwan Rheon radiated just a bit more charm, he could star in some deflated prequel to Silence of the Lambs. His character’s personality has zero depth, which, ironically is realistic when we think about how stunted serial killers and mass murderers are said to be in real life. Still, real life should not intrude when it would make a character tedious. If we don’t want to dwell on the obvious Hannibal Lecter contrast, we can always recall Jeremy Irons as Claus von Bülow in Reversal of Fortune. Claus is evil, yes, and we think he probably killed his wife. Yet we just don’t care because the man has wit. Ramsay could use some wit, even just a little.
Stannis: he, however, gets 3 whole expressions: exasperation, bewilderment, and dread. And he doesn’t have to go through them sequentially anymore. He burns his unrealistically angelic daughter, Shireen, at the stake because vampy evil stepmother Melisandre says the kid has to go. As soon as Davos gives Shireen the carved deer, we know the kid is done for. The whole arc is a sad case of writerly: look, I’m not pulling any punches here! I mean it! Nobody is safe! But if we don’t care about the characters—if they don’t have depth, if there is no redemptive vision at all—we’re in a 2D hellworld and everybody is worth exactly nothing. Sure, kill the kid if you want or drop a safe on the puppy. It’s all the same to us. This is hell, after all.
Jamie and Bronn: we know their expedition to Dorne isn’t going to end well. One good thing is that we keep expecting Bronn to be horribly eviscerated, stuffed with scorpions, and lit on fire by the end of their adventure, but all he gets is a sexy bite on the 
ear lobe. Otherwise, more backstabbery. In a country where everyone looks like Portuguese supermodels and dresses like medieval Turks, I guess you have to fall in love and someone is then required to put poison in your tea and you’re then fated to wake up in bed covered with snakes. Or something. You will still find the person who did it incredibly attractive. One other thing is also certain: sweet and innocent daughters of noble houses die horribly. We know that already.
Arya Who Joined the Zen Death Circus: This has been my favorite plot strand. But by Episode 10, Arya has also gotten predictable. She was interesting for a long time—until she took revenge (oddly unsatisfying for all its gore) on demonically one-dimensional Sir Meryn. Faceless Assassin 
Master Po blinds her after some intentionally obscure Zen bullshit about “being no one.” All of it is a let-down because blinding is not what Arya needed. Transforming / revealing a new side to her character is what she needed. We all want her to either accept her new identity as a magical assassin or reject it and evolve into someone different. But we don’t get character change. We get Zen bullshit and Mission Impossible CGI masks. Disappointment—we get that, too. I miss The Hound. Bring back The Hound. At least, he was funny.
Of Cersei, what is there to say? take one of the most beautiful actresses in the world; strip her down; and have a scene where she does the medieval walk of shame. It again works a la the safe and the puppy. Cersei’s hateful for most of the show up to this point (that’s 5 years of hate, people—think about it). So we’re meant to have mixed feelings about her “atonement.” And the whole scene has unintentional Monty Python potential. I don’t know. Lena 
Headey can read the dictionary in a space suit and it wouldn’t matter. We’ll still watch and try not to blink. Bright sparkles will still be floating around her in the air. But I didn’t quite believe the walk of shame scene was authentic, which is to say organic, to her character development. I know that sort of thing really historically happened (doesn’t matter, this is King’s Landing not Earth). And I know the plot can (barely) support the scene (also doesn’t matter). I just don’t think Cersei—as we have come to know her—would submit like that. One of the reasons she’s so compelling is that she does have dimensionality to her character. She does have wit. She has strong emotions and uncompromising direct motivations. We want her to do something grand. Instead, we are given nakedness and rotten fruit. And it doesn’t enhance our insight into her. It also doesn’t cause her to change. She takes a lot of abuse and has revenge in her eyes by the time she gets back to the castle. Right. But what else?
Lastly, Jon Snow really does know nothing: His is the only death I actually believe—surprising because it isn’t surprising at all. The Castle Black plot strand is, in my opinion, stronger than the others. I found myself wanting Alliser Thorne to remain the prick that we all feel he is. And I wasn’t let down at all. Still, I don’t really believe that 
Jon Snow is actually dead. Maybe so. Maybe not. Of all the characters in the show, I care about him the most. I think this is because he has some redemptive qualities. He’s not just a resident sufferer in Hellworld. He’s trying to find and sustain some sense of justice. This is why I think we might be seeing him again in Season 6. Without him, Game of Thrones has no soul.
Some time has passed since I’ve encountered a post-graduate heartbreak narrative as deadening as that of Jonathan Gottschall in “Survival of the Fittest in the English Department.” Maybe this is because I’ve abstained from reading The Chronicle of Higher Education, concluding (rightly, I still think) that it lives on a kind of niche-demographic sensationalism meant to make its readers more neurotic than they already are.
Granted, the article is filed under “Opinion & Ideas.” And reading about the struggles of young Jonathan, one thinks 
there must be some opinions and ideas forthcoming—maybe just floating around in there like the lingering odor of a badly cooked meal. An over-fried opinion Denver omelet. A whiff of a curdled assumption. The effluvium of a half-baked generalization. Someone turn on the ceiling fan and open a window.
Honestly, I have nothing against Jonathan Gottschall, the subject of the article. I have nothing against David Wescott, either, who knows how to write a clean journalistic line and is, like Gottschall, just trying to get paid and do his thing. In fact, let them both get paid, especially Gottschall, who, according to Wescott, has been ignored by the Academy and relegated to perpetual-adjunct Siberia in spite of his unique “literary Darwinist” approach to English studies. Gottschall wants to critique literature in terms of evolutionary biology in order to make it more relevant and fundable in an increasingly STEM-dominated world:
On a tour of the campus, Gottschall points out what he calls the “Taj Mahals.” To the left, a multimillion-dollar, LEED Silver-certified science center with a grand entrance; to the right, a stately life-sciences building that contains labs, classrooms, and a greenhouse. Sandwiched between the two, he adds, is the “hovel” of the English department. (One English professor says that the small building, which has clearly seen better days, has been home to a hornets’ nest, toxic mold, broken windows, and even indoor mushrooms.)
“If you look at these buildings,” Gottschall says with a sweep of the hand, “it’s not hard to see what society values more.”
But apparently English departments—at least the ones hiring for positions more substantial than adjunct—don’t care for Gottschall’s ideas. It’s a tragedy, this pro-science bigotry, this perpetual adjunct gulag for those unwilling or unable to agree with the academic establishment. Worse, the article implies that just as there is no remedy for this neurosis-inducing decline, there is nothing to be done for Gottschall himself, who is yet another casualty of higher education: “Asked about Gottschall’s stalled academic career, David Sloan Wilson seems to regard it as unfortunate but perhaps inevitable in its larger intellectual context: ‘This is true of all paradigmatic changes. If you lose, you can’t get a job anywhere. If you win, you can get a job at Harvard.'” Can you hear all the stained glass windows in all the churches of the world shattering at once? I think you can.
Gottschall’s sad story is also a way for Wescott to introduce the same old formulaic axe that the Chronicle has been grinding for years: look at this bright young intellectual being denied an opportunity to pursue his life’s work by the agents of impersonal, anti-humanistic, anti-life academic bureaucracy. Oh yes, my child, there are malign forces lurking, waiting to destroy everything we love. Be very afraid.
Frankly, I am tired of this. Scientism is nothing new and it’s not going to save English studies. But who said English needs saving? Everyone loves apocalypse stories and The Chronicle seems particularly obsessed with a coming academic apocalypse in the humanities—some kind of English department Mad Max brought on by too much poststructural critique and too little funding. Shakespeare with battle-axes and leather jockstraps. Well, okay. After Derrida that might be the next logical step.
But look how Wescott’s piece begins: “For a scholar ignored or condemned by almost everyone in his discipline, a career adjunct unable to secure job interviews much less a tenure-track position, Jonathan Gottschall is unusually prominent.” The ordure of piss-yellow sensationalism is unmistakable, especially if we consider that the target audience is college professors and adjuncts who have lived through some austere times in academia.
People are as worried about their careers in academia as anywhere else—every hour of the day, every day of the year. So when Wescott pushes the same old fear-buttons, we feel the same old things: dread, angst, a certain pressure to read on to the end of the piece in case Wescott offers us some relief. But there’s no redemptive vision here and the destruction of Gottschall’s dreams appears unavoidable:
Inside the English department’s building, Gottschall points to the cubicle where he once held office hours. He had spent some lean years working here. Loans, credit-card debt, saving up for a house: From 2009 to 2012 he got by on an adjunct’s income, a small book contract, and the occasional speaking gig, along with his wife’s salary as a professor of economics at the college.
Wow three years of hardship like a three-verse funeral dirge in which every dream is dead and every flower has wilted. On the other hand, he is married to a professor who, it seems, has a full-time gig. So you mean Gottschall isn’t adjuncting at five community colleges simultaneously to pay for a studio apartment that violates the Implied Warranty of Habitability in 16 states? You mean he hasn’t been misled time and again into thinking that if he took on extra unpaid administrative duties he might be first in line when the latest hiring freeze is over? You mean he actually got a cubicle to use as an office instead of having to meet with students down the street in the Dairy Queen? You mean he’s published multiple books? He has interesting ideas that he’s been able to research without sleep deprivation giving him organ damage and a facial tic? You mean he’s the subject of a Chronicle article?
Take out your books.
Hot damn. Maybe he isn’t doing so poorly after all. Maybe, just maybe, this article is a fine bit of sensational apocalyptic fear mongering, saying just the right things to rile the readers up. But maybe it has also all been said before, many times in more serious, more responsible ways. Maybe things will change in academia. Maybe they won’t. And maybe Generation Z will be learning IT instead of Milton and their comp teacher will look like Dennis Hopper in Waterworld.
But I can tell you one thing: I don’t weep for Johnathan Gottschall. I celebrate him. He’s doing what he wants to do, maybe what he was born to do. And even if I think a scientistic critique of literature will ultimately fail to bring status, money, and relevance to what many of my fellow neurotics believe is a dying discipline, I do like the idea, maybe the only idea worthwhile in this article. Let’s have more interesting ideas like that and fewer apocalyptic opinions.
I started this website years ago, when I was living in East Africa and had no idea when I’d be leaving. The idea was to experiment with travel non-fiction essays I might eventually submit to magazines. But, over time, The Writing Expedition became more than that. I’ve begun to notice a theme emerging—the same theme that characterized most of the stories in my first collection, Gravity:
[T]he assumption that everything in life depends on being solvent, employed, and generally needed. These things constitute the gravity, or the seriousness, of one’s situation—that which holds a person’s life together and makes it mean something.
I guess I’m still thinking about what it means to survive in our often unforgiving, inhuman post-industrial economy. It seems that writing and thinking about this is emerging as an aspect of my life’s work—my overall artistic project. I think I should probably be reading more Studs Terkel, Orwell, Huxley, Ignacio Silone, Walter Benjamin, Viktor Frankl. I should be doing a lot of things.
Since my book came out in late 2009, I’ve published in more magazines. I’ve taught more students at the Gotham Writers’ Workshop. I’ve received praise for my work from those who get my project and the inevitable pushback from those who don’t. It’s all part of the writing life. Nevertheless, times change and we change with them. Recently, I’ve had occasion to look back the at the road behind me and also wonder about the future.
Abre Camino
After a number of reversals, sickness, and a new appreciation for my mortality, I left Burundi sooner than I thought I would. I wrote a story loosely based on my experiences there, sweated profusely in Belgium, led a charmed existence in Tallinn (a city fairly close to how I imagine paradise), and then had to leave the Schengen due to an unresolvable issue with my visa. I spent a few discombobulated days in Oxford before it was back to central California again for hard times, family betrayals, and a veritable buffet of disappointments and bad luck.
As soon as I got back, I knew I had to leave again. So I did. Since I work primarily online, I was able to go places where I could also enjoy myself—San Francisco, Seattle, Boston, Washington D.C. Then I left for England again, living in Oxford for a good while. I had a short interlude, staying with friends in a village outside Vienna. And then London. Soon, I will return to Oxford before heading out to Asia. It’s a good life if you can stay flexible and you don’t want to own a lot of things.
The Hounds of the Grass
Another theme has been that of trading financial stability for time and interesting experiences. In the beginning, this was not altogether intentional. I got my PhD at Western Michigan University and hit the job market, which, I discovered, hits back. I have three advanced degrees, 17 years teaching experience, an expert ESL certification, numerous magazine publications, a book with an academic press, and a winning personality.
Still, the tenure track job interviews right out of my program were not forthcoming. I had a few in which I was competing tooth-and-nail with a large number of equally qualified candidates for, say, one position. I talk about this experience often on this blog. I think it’s important that some people tell the truth about the process. In the end, Thomas Benton’s notorious “Graduate School in the Humanities: Just Don’t Go” has proven out. What he describes hasn’t quite been my experience. I’ve been lucky that way. But I think Benton has been nearly prophetic for a number of my friends who I’ve seen lied to, exploited, blamed, and disregarded by a broken system packed with terrified neurotics. I say go get the degree you want to get. But do it with open eyes and be willing to do what you have to do to survive.
Kephera – Egyptian Neter of Coming into Being
So this morning, I got up and looked at the calendar. In 24 days, I will turn 41. And, thinking about that over my coffee, I realized that I’ve had many, many interesting experiences over the years. I’ve done some amazing things—at first from necessity, then in order to court eustress and test myself. Now I really do think I’ve changed. I love teaching, without a doubt, it’s part of who I am. But I no longer have that sense of desperation that characterized those of us who made it through the PhD relatively sane. I’m no longer that brittle academic refugee. I’ve evolved.
No one knows what’s around the next corner. Though, after 4 decades of life, it seems preferable to hold Will to Meaning as my highest good instead of Will to Productivity or Consumption. In my ongoing search for a meaningful life, I’ve come to experiences over approval, freedom and time over money and obligations. Or, as the Uncle Aleister used to say, “Do what thou wilt shall be the whole of the Law.”
I sat down today intending to write a piece critical of certain shrill MFA voices that seem to have gotten shriller since MFA vs. NYC: The Two Cultures of American Fiction hit the shelves last February. Is “shriller” actually a word? It is. But it only takes meaning as a comparative adjective once something that was brittle, high-pitched, piercing, and so exaggerated as to be deeply annoying gets intensified beyond the bounds of reason and tolerance.
In fact, this was going to be one of those, “I think yon highly privileged (shrill) MFA Child Of The Universe doth protest too much, Horatio” posts. In it, I would have been sure to impart a sense of having been there and done that, taking care to insinuate that I was a hard bitten veteran of the academic creative writing hustle. I might have added a touch of weary exasperation that the culture of many workshop-based programs is about everything but the work. And I might have tried for a some kind of brief reversal three-fourths of the way through so that I could have ended on a slightly hopeful note.
Nope.
But come on. I’ve done all that. I’ve argued both sides: that MFA writing programs are excellent ways to focus on learning craft for two to three years without the distractions that would otherwise apply. I’ve also argued that the bloated culture of privilege and cynical, thinly veiled mediocrity in many of these programs short-changes students from the beginning. I still believe all of this. I also believe that if you go into it with open eyes, intending to use the program as a tool to facilitate your development as an artist, you will not regret your decision. If you go in and expect a big hug and Wonder Boys, your life will come to resemble a Muddy Waters song.
I’ve written a lot, here and elsewhere, on MFA programs—why I think we should still believe in them and the ways I think they utterly fail everyone involved. And by “everyone,” I actually mean anyone interested in the mission of creative writing, which I guess means everyone. The Big Everyone—like you, me, the kid on the big wheel down the block, President Obama, and Ray Kurzweil. Everyone. Because, in my opinion, the mission of art school is nothing less than cultural transformation. It’s founded on the assumption that the arts can and should have a place in society.
So I don’t know. Maybe I should recognize a certain degree of irony implicit in any post I write about gifted, neurotic, highly privileged 20-somethings in creative writing programs. I was one. In many ways, I still am. I feel at home with that crowd. And as a freelance writer and fiction instructor for the Gotham Writers’ Workshop, I’m still connected to the academic MFA world. I guess the question is whether there is anything new to be said about it. The perspectives in MFA vs. NYC have not been very surprising or insightful. It seems like the same old array of objections and justifications we’ve been hearing for years. Now they’ve been collected in a book instead of appearing in The Atlantic or on websites.
Maybe an even better question is whether anyone sees MFAs clearly at all. What if I point out that there is a perceptual “distortion field” around MFA programs which encourages students to believe themselves at the center of the universe? What if I argue that, because of this world-view, many MFA students also believe that the universe is in a state of perpetual collapse—because its center has been revealed to contain semen, bent paper clips, and cotton candy instead of the fire of the gods? And what if I describe the almost universal malaise that seems to descend on these young lords and ladies of creation around the time they’re halfway through their programs? A certain melancholy made from dwelling on the absurdly large student loans they took out in order to be “student writers” and how this seems like a perverse existential joke considering their post-program job prospects?
Oh, don’t be sad. There’s enough cotton candy for everyone.
The discipline has three steps. It begins at home.
You want to do something–paint, write, act, play the hammered dulcimer, whatever–because it calls to you. It’s more than just a passing interest and you’re aware of this (I think hammered dulcimers are kind of cool, but I feel no compulsion to start taking lessons down at Jim’s Dulcimer Academy). This thing calls to you more deeply than it does to the dilettante. You think about it when other things aren’t distracting you. Then it becomes the distraction. You love and even idolize existing practitioners of the art. You read their interviews, their Wikipedia pages, the pretentious Rolling Stone pieces that treat them like geniuses or flops. You fantasize about that being you.
So you take a step and get some training. Lessons. You pay for a class at the Gotham Writers’ Workshop. Extension courses at the local community college. Don Webb’s class at UCLA. Maybe you get a method book or join a group that meets in the back of a bookstore once a month. Maybe you hit the pawn shop and buy that beat-to-hell Mexi Strat in the window with some Dylan tablature. Maybe you just get some paper, a pen, a stack of your favorite Stephen King novels, and start imitating. The point is that your brain is a learning computer and, whether you’re aware of it or not, you’re learning.
So it goes: you produce a lot of bad material that you soon come to recognize as such. Then maybe you make something small and good. Then a few more small good creations like it. Things begin to seem possible. Your teachers (if they’re ethical) encourage you and suggest possible directions. You start to calibrate your “built-in, shockproof, shit detector.” You’re at the door of the Shaolin Temple. Again, whether you know it or not, you’re standing there looking for admittance with your duffel bag and $300 in personal burial money. You are not coming into fame and fortune at the top level with connections, Aspen lift tickets, and a sugar daddy to introduce you to literary agents or casting directors. You’re doing it yourself. And you’re probably starting to get pushback from those who now identify you as competition and want to end the threat before it begins.
As soon as people start trying to stand in your way–friends, family, other practitioners, teachers, coworkers–you know you’re moving forward. This is also the moment when you truly have to apply “the discipline.” Here it is as I have formulated it for myself. This is a theme that runs throughout my writing on this blog and, in a more subtle way, my fiction. The two things I care about most in life are helping people find their “thing” (bliss / true will / highest actualization–whatever you want to call it) and being able to follow my own path as a creative writer. This has led me into teaching, which I love, and a lot of philosophical / sociological / life-hacking explorations.
Step 1: Mental Discipline: orienting all ambitions toward your art but expecting nothing in return save the art itself. Just as publishing houses care primarily about volume of sales and production companies about box office returns, see commercial art for what it is. In exchange for the freedom to make the art you want to make (if you’re not a commercial artist–if you are, you have a different set of problems than I’m addressing in this post), accept that “industry values” come from a vastly different universe than those of fine art and never think commerce cares about art beyond its baseline profitability.
You can’t control whether someone wants to buy your work. You can slavishly imitate the trends, hoping that there will be room for one more clone. Or you can recall what inspired you to start doing art in the first place–the possibility and texture of self expression. So if you want to be authentic and original, save yourself a lot of pain and disappointment by accepting that your work may or may not be appreciated by those who seek to profit by the creativity of others. By all means, submit your creations for publication and consumption. But make that peripheral to your emotional center as a practitioner. Make the work come first and the marketing come second.
This is the first step of the discipline because there will be enormous pressures levied against you for even thinking that you have the right to be original. The publishing industry, like the movie industry, does not run on originality. It runs on predictability. Taking chances can be disastrous for them in the worst, career-wrecking sense. You will be told a version of this in 1000 different implicit and explicit ways: try to imagine your audience and write to their expectations. The serious artist will be following something else in her work than trend and established taste–something industry professionals may not even believe exists. Two different sets of values. Different universes. Thus, the serious artist must be disciplined in what she believes, how she lets herself be influenced, what choices she makes about the integrity of her work. The best way I know to do this is to embrace the real possibility of being ignored while continuously putting your work out there. It can be emotionally difficult at first.
Step 2: Financial Discipline: keeping survival (but not respectability) always within your peripheral vision. The second wave of pushback comes with the very real threat of extreme poverty. Staying away from the infectious and materialistic mechanisms of the business world, status jobs, job trends, upward corporate mobility, and attendant notoriety is essential. At best, these things are distractions from your daily commitment to furthering your art. At worst, they will lead you into value systems that are openly antagonistic to serious, non-commercial productivity. The same attitude behind “A BA in philosophy? What are you going to do with that?” is the one that will frame you as an unrealistic dreamer who is certainly crazy and misguided, possibly stupid in a number of hidden ways, and someone we don’t want our daughters dating.
But these worlds and their inhabitants will be more than willing to ignore you if you ignore them–if you do not ask them for a handout or add to their unabated misery, jealousy, and covetousness by showing them the contrast between your values and theirs. Rather, the second step in the discipline involves smiling and waving good-bye to middle-class ambitions; practicing “cheerful retreat”; and going your own way. Being non-threatening (actually invisible) to those who hold status and money as the highest good will allow you to (1) avoid being influenced by their values; (2) avoid having to defend yourself against them; and (3) the space and time to simplify your life financially. You are not a threat–so the fact that you are living humbly and frugally is a non-issue for them.
Simplifying your life is easier said than done. And it may not seem like others would have a problem with this, but people will actively try to prevent you from simplifying and reducing your levels of consumption if they feel threatened by this. However, you must arrange it so that the bulk of your personal responsibility can be shifted toward your art.
Because it’s good to live in human society–because that, too, provides fuel for your work–accept that “shifting personal responsibility toward your art” will entail a certain amount of discipline. You may have to take the kids to football practice. You may have to do what seems like an all-consuming job as a psychologist or a Zamboni driver or an IRS agent or a drug lawyer or a hot dog vendor in the mall. All of these can be scaled down. Take fewer hours. Accept two (or three?) part-time jobs instead of a full-time job if that will build in greater flexibility. Plead your health, your ailing family life, your grandmother’s lumbago, but reduce, reduce, reduce. Become a freelancer. Become a contractor. Become a minimalist in everything but your work (and even in your work if that’s where your creativity leads you). Read and apply The Four-Hour Workweek, Choose Yourself, How I Found Freedom in an Unfree World, Possum Living, The Shoestring Girl, Working, The Outsider and Gordon White’s brilliant blog, Rune Soup–especially “Apocalypse Timeshares: Radical Strategies from Inside the OAT.”
Step 3: Be Determined / Take Your Lumps. Do not think that frugality means limited options in any sense. This is another cruel fiction propagated by the industries that depend on a manufactured, highly misleading, and unhealthy post-WWII middle-class will-to-respectability. As a person practicing this discipline, you can do anything you want to do as long as you are willing to approach it in a transactional way (ironic, given the degree to which I inveigh against zero-sum materialism, but this is not always synonymous with transactional thinking as I use it here–see Browne’s book linked above).
In other words, if you want to, say, study herbalism in Shanghai, you can. You may have to become a dishwasher, an ESL teacher, a private tutor, a person who carries pipes in a shit field, a dog-walker, a nanny. You may have to cut costs by mostly eating rice, thin broth, and yam cakes. You will have to learn a version of Chinese to a practical extent. You will have to sharpen your social skills in order to get along and get what you need. All of this takes energy. All of this is disruptive and sometimes painful. All of this can be done while functioning as an artist. But you will have to pay for these experiences through a degree of chaos, stress, effort and the disapproval of others. There will be dreadful moments. But if you want to lead a different life–one that includes art and new experiences, you will accept the trouble as a necessary payment for doing what you want to do. The discipline means taking your lumps and eternally paying dues. Nothing comes for free but sometimes the payment is fun and sometimes it doesn’t even matter.
People enmeshed / immobilized in a fugue of “respectability” (in my opinion, a parasitic set of social mores and strictures that slowly consume the time and energy–life–of innocents whose only mistake was doing what they were told from an early age) will say you are crazy, unambitious, stupid, a loser. They will do this because you haven’t had the time and wouldn’t spend the effort to become a stakeholder in their hierarchy of values. I have experienced this firsthand and still do from time to time when the ripples of life-decisions I made in my late 20s come back to me. But I do not have regrets. I have largely overcome my personal demons, the emotional, familial, social fallout associated with owning my life. That’s why this is a discipline. You have to practice it. It’s not something you do once. It’s a way of life. And I want that for you if you want it for yourself.
