The Marginalian
The Marginalian

Very Necessary Qualifications of a Great Storyteller

By Maria Popova

Toni Morrison once lamented that people have been taught to think of a book as a mirror, when it ought to be a door. All great storytelling — be it a novel or a poem, a film or a song — enchants us precisely because it swings open the door to a world distinctly other than our own, whose very otherness clarifies ours, returns us to it magnified and annealed. To be able to build such a world, to make it believable and beguiling, to leaps across the abyss that gapes between any one consciousness and any other, the storyteller must draw on an immense library of experiences and impressions across the infinite spectrum of life’s possibilities — those building blocks of which we make the combinatorial work we call creativity.

Art by Carson Ellis from What Is Love? by Mac Barnett

Long before the poetic neurologist Oliver Sacks delineated the three essential elements of creativity, Nobel laureate Elias Canetti captured this beautifully in a passage from his extraordinary meditation on mortality, copying out the “very necessary qualifications” of a great Persian storyteller from an unnamed book he was reading:

In addition to having read all the known books on love and heroism, the teller of stories must have suffered greatly for love, have lost his beloved, drunk much good wine, wept with many in their sorrow, have looked often upon death and have learned much about birds and beasts. He must also be able to change himself into a beggar or a caliph in the twinkling of an eye.

A generation before him, Rainer Maria Rilke offered a similar prescription for creativity to the young man asking his advice on how to be a poet:

For the sake of a few lines one must see many cities, men and things. One must know the animals, one must feel how the birds fly and know the gesture with which the small flowers open in the morning. One must be able to think back to roads in unknown regions, to unexpected meetings and to partings which one has long seen coming; to days of childhood that are still unexplained, to parents that one had to hurt when they brought one some joy and one did not grasp it (it was a joy for someone else); to childhood illness that so strangely began with a number of profound and grave transformations, to days in rooms withdrawn and quiet and to mornings by the sea, to the sea itself, to seas, to nights of travel that rushed along on high and flew with all the stars — and it is not yet enough if one may think of all of this. One must have memories of many nights of love, none of which was like the others, of the screams of women in labor, and of light, white, sleeping women in childbed, closing again. But one must also have been beside the dying, one must have sat beside the dead in the room with the open window and the fitful noises.

Art by Rockwell Kent for a rare 1937 edition of Leaves of Grass. (Available as a print and more.)

Another epoch earlier, Walt Whitman distilled these eternal truths even further. Under the heading “Laws of Creation,” addressed to “strong artists and leaders… fresh broods of teachers… and coming musicians,” he considers the elemental material of creative work:

All must have reference to the ensemble of the world, and the compact truth of the world.

Whether the words be few or many, practical or poetic, emanating from them all is the same fundamental truth about the nature of creativity, demanding the same basic qualifications: nonjudgmental curiosity, an empathic imagination, and a willingness to live not flawlessly but fully.

BP

How to Keep Life from Becoming a Parody of Itself: Simone de Beauvoir on the Art of Growing Older

By Maria Popova

How to Keep Life from Becoming a Parody of Itself: Simone de Beauvoir on the Art of Growing Older

We live in a culture that dreads the entropic inevitability of growing older, treats it like a disease to be cured with potions and regimens, anesthetizes it with botox and silence, somehow forgetting that to grow old at all is a tremendous privilege — one withheld from the vast majority of humans populating the history of our young species (to say nothing of the infinite potential humans who never chanced into existing).

“For old people,” Ursula K. Le Guin wrote in her sublime meditation on aging and what beauty really means, “beauty doesn’t come free with the hormones, the way it does for the young… It has to do with who the person is.” Another way to say this, to feel it, is that to become a person worthy of old age is the triumph of life. Henry Miller, in his reflection upon turning eighty, located the triumph in remaining able to “fall in love again and again… forgive as well as forget… keep from growing sour, surly, bitter and cynical.” Grace Paley instructed in what remains the finest advice on the art of growing older: “The main thing is this — when you get up in the morning you must take your heart in your two hands. You must do this every morning.”

Life is largely a matter of how we hold ourselves — our hearts, our fears, our forgivenesses — along the procession of the years. Hardly anyone has furnished a more elegant and robust banister for the holding than Simone de Beauvoir (January 9, 1908–April 14, 1986) in her 1970 book La vieillesse, published in England as Old Age and in America as the characteristically cottoned The Coming of Age (public library).

Simone de Beauvoir by Barbara Klemm. (Städel Museum)

Two years before she came to consider how chance and choice converge to make us who we are, De Beauvoir observes that contemporary Western culture winces at old age as a “semi-death.” With an eye to the biological privilege of getting to grow old, she writes:

Old age is not a necessary end to human life.

[…]

A particular value has sometimes been given to old age for social or political reasons. For some individuals — women in ancient China, for instance — it has been a refuge against the harshness of life in adult years. Others, from a pessimistic general outlook on life, settle comfortably into it… The vast majority of mankind look upon the coming of old age with sorrow and rebellion. It fills them with more aversion than death itself.

And indeed, it is old age, rather than death, that is to be contrasted with life. Old age is life’s parody, whereas death transforms life into a destiny: in a way it preserves it by giving it the absolute dimension.

Only one thing can keep the final chapter of life from becoming a parody of itself. Growing old, she cautions, is not a project — not something one can endeavor to do industriously, to ace. It is a fact — something to be met on its own terms, something for which we spend our whole lives practicing as we learn to control for surrender.

Art by Carson Ellis from What Is Love? by Mac Barnett

She writes:

Growing, ripening, aging, dying — the passing of time is predestined, inevitable.

There is only one solution if old age is not to be an absurd parody of our former life, and that is to go on pursuing ends that give our existence a meaning — devotion to individuals, to groups or to causes, social, political, intellectual or creative work… In old age we should wish still to have passions strong enough to prevent us turning in on ourselves. One’s life has value so long as one attributes value to the life of others, by means of love, friendship, indignation, compassion.

Complement with Bertrand Russell on how to grow old and Thoreau on the greatest gift of the winter years, then revisit Simone de Beauvoir on the ultimate frontier of hope and the artist’s task to liberate the present from the past.

BP

A Shelter in Time: John Berger on the Power of Music

By Maria Popova

A Shelter in Time: John Berger on the Power of Music

“A rough sound was polished until it became a smoother sound, which was polished until it became music,” the poet Mark Strand wrote in his ode to the enchantment of music. Music is the most indescribable of the arts, and that may be what makes it the most powerful — the creative force best capable of giving voice and shape to our most ineffable experiences and most layered longings, of containing them and expanding them at once. It is our supreme language for the exhilaration of being alive.

I have come upon no finer definition of music than philosopher Susanne Langer’s, who conceived of it as a laboratory for feeling in time. Time, indeed, is not only the raw material of music — the fundamental building block of melody and rhythm — but also its supreme gift to the listener. A song is a shelter in time, a shelter in being — music meets us at particular moments of our lives, enters us and magnifies those moments, anchors them in the stream of life, so that each time we hear the song again the living self is transported to the lived moment, and yet transformed.

That is what the uncommonly insightful painter, poet, and writer John Berger (November 5, 1926–January 2, 2017) explores in his essay “Some Notes on Song,” composed in the last months of his life and included in his altogether wonderful final collection Confabulations (public library).

Composition 8 by Wassily Kandinsky, 1920s, inspired by the artist’s experience of listening to a symphony. (Available as a print.)

Berger considers how music, in bridging the universal and the deeply personal, illuminates the meaning of intimacy:

Much of what happens to us in life is nameless because our vocabulary is too poor. Most stories get told out loud because the storyteller hopes that the telling of the story can transform a nameless event into a familiar or intimate one.

We tend to associate intimacy with closeness and closeness with a certain sum of shared experiences. Yet in reality total strangers, who will never say a single word to each other, can share an intimacy — an intimacy contained in the exchange of a glance, a nod of the head, a smile, a shrug of a shoulder. A closeness that lasts for minutes or for the duration of a song that is being listened to together. An agreement about life. An agreement without clauses. A conclusion spontaneously shared between the untold stories gathered around the song.

Art by Kay Nielsen from East of the Sun and West of the Moon, 1914. (Available as a print and as stationery cards.)

It is the luscious corporeality of song that lends music its extraordinary powers of intimacy. In consonance with Richard Powers’s arresting observation that “the use of music is to remind us how short a time we have a body,” Berger writes:

A song, when being sung and played, acquires a body… Again and again the song takes over the body of the singer, and after a while the body of the circle of listeners who, as they listen and gesture to the song, are remembering and foreseeing.

A song, as distinct from the bodies it takes over, is unfixed in time and place. A song narrates a past experience. While it is being sung it fills the present. Stories do the same. But songs have another dimension, which is uniquely theirs. A song fills the present, while it hopes to reach a listening ear in some future somewhere. It leans forward, farther and farther. Without the persistence of this hope, songs would not exist. Songs lean forward.

[…]

A song borrows existent physical bodies in order to acquire, while it’s being sung, a body of its own.

Music is so embodied an experience because it is made of the same substance we ourselves are made of: time. With an eye to how “songs put their arms around linear time,” Berger adds:

The tempo, the beat, the loops, the repetitions of a song offer a shelter from the flow of linear time — a shelter in which future, present, and past can console, provoke, ironize, and inspire one another.

[…]

Songs are like rivers: each follows its own course, yet all flow to the sea, from which everything came.

Complement with the poetic physicist Alan Lightman on music and the universe and the fascinating science of how music casts its spell on us, then savor Beethoven’s “Ode to Joy” brought to life in a Spanish flashmob of 100 musicians.

BP

Leonard Cohen on the Antidote to Anger and the Meaning of Resistance

By Maria Popova

Leonard Cohen on the Antidote to Anger and the Meaning of Resistance

One of the commonest and most corrosive human reflexes is to react to helplessness with anger. We do it in our personal lives and we do it in our political lives.

We are living through a time of uncommon helplessness and uncertainty, touching every aspect of our lives, and in such times another reflex is the longing for an authority figure selling certainty, claiming the fist to be a helping hand. It is a touchingly human impulse, primal and pacifying — children turn to the parent to remove the overwhelm and uncertainty of a world they don’t yet understand and cannot carry. It is also a dangerous impulse, for it pulsates beneath every war and every reign of terror in the history of the world.

Leonard Cohen (September 21, 1934–November 7, 2016), who thought deeply and passionately about the cracks in democracy and its redemptions, shines a sidewise gleam on this eternal challenge of the human spirit in a couple of pieces found in his Book of Longing (public library) — the collection of poems, drawings, and prose meditations composed over the course of the five years he spent living in a Zen monastery.

Leonard Cohen (courtesy of Leonard Cohen Family Trust)

In a timeless passage that now reads prophetic, he writes:

We are moving into a period of bewilderment, a curious moment in which people find light in the midst of despair, and vertigo at the summit of their hopes. It is a religious moment also, and here is the danger. People will want to obey the voice of Authority, and many strange constructs of just what Authority is will arise in every mind… The public yearning for Order will invite many stubborn uncompromising persons to impose it. The sadness of the zoo will fall upon society.

In such periods, he goes on to intimate, love — that most intimate and inward of human labors, that supreme instrument for magnifying the light between us and lighting up the world — is an act of courage and resistance.

Cohen takes up the subject of what resistance really means in another piece from the book — a poem titled “SOS 1995,” that is really an anthem for all times, a lifeline for all periods of helplessness and uncertainty, personal or political, and a cautionary parable about the theater of authority, about the price of giving oneself over to its false comfort. He writes:

Take a long time with your anger,
sleepyhead.
Don’t waste it in riots.
Don’t tangle it with ideas.
The Devil won’t let me speak,
will only let me hint
that you are a slave,
your misery a deliberate policy
of those in whose thrall you suffer,
and who are sustained
by your misfortune.
The atrocities over there,
the interior paralysis over here —
Pleased with the better deal?
You are clamped down.
You are being bred for pain.
The Devil ties my tongue.
I’m speaking to you,
“friend of my scribbled life.”
You have been conquered by those
who know how to conquer invincibly.
The curtains move so beautifully,
lace curtains of some
sweet old intrigue:
the Devil tempting me
to turn away from alarming you.

So I must say it quickly:
Whoever is in your life,
those who harm you,
those who help you;
those whom you know
and those whom you do not know —
let them off the hook,
help them off the hook.
You are listening to Radio Resistance.

Complement with Thich Nhat Hanh’s poetic antidote to anger and Erich Fromm’s psychological antidote to helplessness and disorientation, then revisit Leonard Cohen on the constitution of the inner country and what makes a saint.

BP

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