Longing

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 103 of 170 · 20 per page

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  Writing Through the Narrow Gate had reawakened that old longing for a more intense existence, shot through with transcendent meaning. This had quickly been submerged in the skeptical climate of the television world, but had surfaced occasionally at infrequent intervals. I remembered my drive from Jerusalem to Jericho, watching the sunrise over the surrounding desert. I saw again the Orthodox Jews arguing so passionately about God in the yeshiva, and the Muslim cleric studying the Koran in the al-Aqsa Mosque. I recalled my emotional identification with Saint Paul at Tre Fontane, when my voice had wobbled—just a little bit—when I had quoted his words “Now we see as through a glass darkly— but then, face-to-face!” Even though I considered faith a chimera, religion could still catch me unawares. Whatever my friends thought, God was not—quite—a joke. If I wanted to stay in the swing of things in London, it would be much more sensible to write a life of Fanny Burney. But despite the dismal predictions of the publishers, something in me refused to give up my God book. Maybe, like the mariner, I was moving toward a salvation of sorts “unaware,” my unconscious mind reaching out for what it knew I needed. In deciding to write about God, therefore, I knew that I was setting off on a lonely path, even though, in a sense, that was the last thing I wanted. On the other hand, I reflected, when I had come to an apparent dead end in the past, my life had sometimes taken a turn for the better. “Because I do not hope to turn again,” Eliot had reflected in Ash-Wednesday, “consequently I rejoice.” Like the mariner in his doomed ship, I seemed hopelessly adrift right now, but this had happened to me every five or six years with uncanny regularity. I had spent twenty years trying to fit into one environment, one career after another, to no avail. Perhaps I should simply stop trying to enter the mainstream. Instead of fighting against the bias in my life that pushed me outside the group and beyond the norm, maybe I should just go with it and see what happened.

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  I was still seduced by the realistic supernatural theism that I thought I had left behind, still childishly waiting for that clap of thunder, that streak of lightning, and the still, small voice of calm whispering in my ear. I thought that I had renounced “the blessèd face” but I was still hankering to drink “where trees flower, and springs flow.” I had not truly accepted the hard, irreducible fact that “there is nothing again.” The Greek Fathers of the church had loved the image of Moses going up the mountain and on the summit being wrapped in an impenetrable cloud. He could not see anything, but he was in the place where God was. This cloud of unknowing was precisely that. It offered no knowledge: “I know I shall not know,” as Eliot had put it. I had been expecting the thick mist to part, just a little, and had not really known, with every fiber of my being, that I would never know, would never see clearly. I was still hankering for the “one veritable transitory power.” And yet the very absence I felt so acutely was paradoxically a presence in my life. When you miss somebody very intensely, they are, in a sense, with you all the time. They often fill your mind and heart more than they do when they are physically present. That was the sort of contradiction that the Greek Fathers liked, but the ancient Greeks had known this too. The masked god Dionysus is everywhere and nowhere. He is always somewhere else. Yet at the same time he is manifest on earth in a bull, a lion, or a snake. He both reveals and conceals himself in the mask that is his symbol. The wide, staring eyes of the mask fascinate and attract, but the mask is empty. At the crucial moment of Euripides’ Bacchae, the supreme epiphany of Dionysus is not an apparition but a sudden disappearance. The god vanishes abruptly—yet a great silence descends upon the earth in which his presence is felt more strongly than ever before. If we try to hold on to our partial glimpses of the divine, we cut it down to our own size and close our minds. Like it or not, our human experience of anything or anybody is always incomplete: there is usually something that eludes us, some portion of experience that evades our grasp. We used to think that science would answer all our questions and solve all the mysteries, but the more we learn, the more mysterious our world becomes. Yet we do have glimpses of transcendence, even though no two experiences of the divine are the same.

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  But love in this context? I stared bemused at the dancers. These new acquaintances of mine had obviously never heard of the quickstep. Instead, they were leaping, twisting, gyrating together in pairs. Some even danced singly, and no one followed any predetermined pattern. They shot into the air, waved their arms, swung out legs at odd angles, doing what came naturally. But it was not natural for me. For a second I felt a pang of pure envy. I would love to be able to do that, I thought, and to be so wild, uninhibited, and free. These students were living fully and intensely, in a way that I could not. When Mark, kindly, asked me if I would like to dance, I shook my head. I could no more fling myself around like that than fly. For years I had been trained in absolute physical restraint. Nuns had to walk smoothly, at a moderate pace. Unless there was some dire emergency, they must never run. At first all this had been difficult. Most of us were young and it was hard to quench the impulse to run upstairs two steps at a time or to hurry to a class when late. But gradually I had learned to keep myself in check. I had, however, never fully mastered these rules of “religious modesty,” which were supposed to regulate a nun’s demeanor. I was—and am—clumsy and badly coordinated. I never quite achieved the noiseless, gliding carriage of some of my fellow novices, and I was always hopeless at “custody of the eyes,” the quaintly named monastic habit of keeping one’s gaze fixed on the ground. I like to know what is happening, and if I heard an unusual noise or somebody entering the room, I found it almost impossible not to check it out. I was often reprimanded for staring boldly at my superiors, instead of casting my eyes down humbly. I did not mean to be disrespectful, but I had been brought up to look people directly in the eye when I spoke to them. Yet for all these failings, some convent discipline had rubbed off on me, and to this day I have never been able to dance. I have often fantasized about being a disco girl, imagining an alternative Karen, able to leap about, let go, and disappear into the music. It must be a marvelous feeling. But it has never been possible. At a very impressionable age, my body was schooled in quite other rhythms, and it has, for better or worse, taken the print.

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  I was still seduced by the realistic supernatural theism that I thought I had left behind, still childishly waiting for that clap of thunder, that streak of lightning, and the still, small voice of calm whispering in my ear. I thought that I had renounced “the blessèd face” but I was still hankering to drink “where trees flower, and springs flow.” I had not truly accepted the hard, irreducible fact that “there is nothing again.” The Greek Fathers of the church had loved the image of Moses going up the mountain and on the summit being wrapped in an impenetrable cloud. He could not see anything, but he was in the place where God was. This cloud of unknowing was precisely that. It offered no knowledge: “I know I shall not know,” as Eliot had put it. I had been expecting the thick mist to part, just a little, and had not really known, with every fiber of my being, that I would never know, would never see clearly. I was still hankering for the “one veritable transitory power.” And yet the very absence I felt so acutely was paradoxically a presence in my life. When you miss somebody very intensely, they are, in a sense, with you all the time. They often fill your mind and heart more than they do when they are physically present. That was the sort of contradiction that the Greek Fathers liked, but the ancient Greeks had known this too. The masked god Dionysus is everywhere and nowhere. He is always somewhere else. Yet at the same time he is manifest on earth in a bull, a lion, or a snake. He both reveals and conceals himself in the mask that is his symbol. The wide, staring eyes of the mask fascinate and attract, but the mask is empty. At the crucial moment of Euripides’ Bacchae, the supreme epiphany of Dionysus is not an apparition but a sudden disappearance. The god vanishes abruptly—yet a great silence descends upon the earth in which his presence is felt more strongly than ever before. If we try to hold on to our partial glimpses of the divine, we cut it down to our own size and close our minds. Like it or not, our human experience of anything or anybody is always incomplete: there is usually something that eludes us, some portion of experience that evades our grasp. We used to think that science would answer all our questions and solve all the mysteries, but the more we learn, the more mysterious our world becomes. Yet we do have glimpses of transcendence, even though no two experiences of the divine are the same.

• From Tipping the Velvet (1998)

  But the theatre had had to be evacuated, and there had been problems with the exits; afterwards an inspector came, looked at the building, and said a new escape door must be added. He closed the theatre while the work was done: tickets were returned, apologies pasted up; and for a whole half-week we found ourselves on holiday.Urged on by Kitty - for she had grown suddenly gallant about letting me go - I took my chance. I wrote to Mother and told her that, if I was still welcome, I should be home the following day - that was Sunday - and would stay till Wednesday night. Then I went shopping, to buy presents for the family: there was something thrilling after all, I found, about the idea of returning to Whitstable after so long, with a parcel of gifts from London ...Even so, it was hard to part from Kitty.‘You will be all right?’ I said to her. ‘You won’t be lonely here?’‘I shall be horribly lonely. I expect you will come back and find me dead from loneliness!’‘Why don’t you come with me? We might catch a later train -’‘No, Nan; you should see your family without me.’‘I shall think about you every minute.’‘And I shall think of you ...’‘Oh, Kitty ...’She had been tapping at her tooth with the pearl of her necklace; when I put my mouth upon hers I felt it, cold and smooth and hard, between our lips. She let me kiss her, then moved her head so that our cheeks touched; then she put her arms about my waist and held me to her rather fiercely - quite as if she loved me more than anything. Whitstable, when I drew into it later that morning, seemed very changed - very small and grey, and with a sea that was wider, and a sky that was lower and less blue, than I remembered. I leaned from the carriage window to gaze at it all, and so saw Father and Davy, at the station, a moment or two before they saw me. Even they looked different - I felt a rush of aching love and strange regret, to think it - Father a little older, a little shrunken, somehow; Davy slightly stouter, and redder in the face.When they saw me, stepping from the train on to the platform, they came running.‘Nance! My dearest girl ... !’ This was Father. We embraced - awkwardly, for I had all my parcels with me, and a hat upon my head with a veil around it. One of the parcels fell to the ground and he bent to retrieve it, then hurried to help me with the others. Davy, meanwhile, took my hand, then kissed my cheek through the mesh of my veil.‘Just look at you,’ he said. ‘All dressed up to the ninety-nines !

• From Wild (2012)

  The same could not be said of Faulkner’s As I Lay Dying, or rather the thin portion of the book I still had in my pack. I’d torn off the cover and all the pages I’d read the night before and burned them in the little aluminum pie pan I’d brought to place beneath my stove to safeguard against errant sparks. I’d watched Faulkner’s name disappear into flames feeling a bit like it was a sacrilege—never had I dreamed I’d be burning books—but I was desperate to lighten my load. I’d done the same with the section from The Pacific Crest Trail, Volume 1: California that I’d already hiked. It hurt to do it, but it had to be done. I’d loved books in my regular, pre-PCT life, but on the trail, they’d taken on even greater meaning. They were the world I could lose myself in when the one I was actually in became too lonely or harsh or difficult to bear. When I made camp in the evenings, I rushed through the tasks of pitching my tent and filtering water and cooking dinner so I could sit afterwards inside the shelter of my tent in my chair with my pot of hot food gripped between my knees. I ate with my spoon in one hand and a book in the other, reading by the light of my headlamp when the sky darkened. In the first week of my hike, I was often too exhausted to read more than a page or two before I fell asleep, but as I grew stronger I was reading more, eager to escape the tedium of my days. And each morning, I burned whatever I’d read the night before. As I held my unspoiled copy of O’Connor’s short stories, Albert emerged from his tent. “Looks to me like you could stand to lose a few things,” he said. “Want some help?” “Actually,” I said, smiling ruefully at him, “yes.” “All right, then. Here’s what I want you to do: pack up that thing just like you’re about to hike out of here for this next stretch of trail and we’ll go from there.” He walked toward the river with the nub of a toothbrush in hand—the end of which he’d thought to break off to save weight, of course.

• From The Confessions of Saint Augustine (354)

  How then do I seek Thee, O Lord? For when I seek Thee, my God, I seek a happy life. I will seek Thee, that my soul may live. For my body liveth by my soul; and my soul by Thee. How then do I seek a happy life, seeing I have it not, until I can say, where I ought to say it, “It is enough”? How seek I it? By remembrance, as though I had forgotten it, remembering that I had forgotten it? Or, desiring to learn it as a thing unknown, either never having known, or so forgotten it, as not even to remember that I had forgotten it? is not a happy life what all will, and no one altogether wills it not? where have they known it, that they so will it? where seen it, that they so love it? Truly we have it, how, I know not. Yea, there is another way, wherein when one hath it, then is he happy; and there are, who are blessed, in hope. These have it in a lower kind, than they who have it in very deed; yet are they better off than such as are happy neither in deed nor in hope. Yet even these, had they it not in some sort, would not so will to be happy, which that they do will, is most certain. They have known it then, I know not how, and so have it by some sort of knowledge, what, I know not, and am perplexed whether it be in the memory, which if it be, then we have been happy once; whether all severally, or in that man who first sinned, in whom also we all died, and from whom we are all born with misery, I now enquire not; but only, whether the happy life be in the memory? For neither should we love it, did we not know it. We hear the name, and we all confess that we desire the thing; for we are not delighted with the mere sound. For when a Greek hears it in Latin, he is not delighted, not knowing what is spoken; but we Latins are delighted, as would he too, if he heard it in Greek; because the thing itself is neither Greek nor Latin, which Greeks and Latins, and men of all other tongues, long for so earnestly. Known therefore it is to all, for they with one voice be asked, “would they be happy?” they would answer without doubt, “they would.” And this could not be, unless the thing itself whereof it is the name were retained in their memory.

• From Wild (2012)

  “But we didn’t pay,” I’d said to Vince in our second and final session together. The next time I saw him, he’d explain that he was leaving his position; he’d give me the name and number of another therapist. “After my parents divorced, I realized that my father’s absence from my life was, sadly, a good thing. There weren’t any more violent scenes,” I said. “I mean, imagine my life if I’d been raised by my father.” “Imagine your life if you’d had a father who loved you as a father should,” Vince countered. I tried to imagine such a thing, but my mind could not be forced to do it. I couldn’t break it down into a list. I couldn’t land on love or security, confidence or a sense of belonging. A father who loved you as a father should was greater than his parts. He was like the whirl of white on the YOU ARE HERE poster behind Vince’s head. He was one giant inexplicable thing that contained a million other things, and because I’d never had one, I feared I’d never find myself inside that great white swirl. “What about your stepfather?” Vince asked. He glanced at the notebook on his lap, reading words he’d scrawled, presumably about me. “Eddie. He detached too,” I said lightly, as if it were nothing to me at all, as if it were almost amusing. “It’s a long story,” I said in the direction of the clock that hung near the YOU ARE THERE poster. “And time’s almost up.” “Saved by the bell,” Vince said, and we laughed.

• From Wild (2012)

  I left the restaurant with nothing more than some change in my pocket. I walked past a pay phone and then returned to it, picked up the receiver, and pressed o, my insides trembling with a mix of fear and excitement. When the operator came on to assist me in placing the call, I gave her Paul’s number. He picked up on the third ring. I was so overcome by the sound of his voice I could barely say hello. “Cheryl!” he exclaimed. “Paul!” I said finally, and then in a fast jumble I told him where I was and some of what I’d been through since I’d last seen him. We talked for close to an hour, our conversation loving and exuberant, supportive and kind. It didn’t seem like he was my ex-husband. It seemed like he was my best friend. When I hung up, I looked down at my food bag on the ground. It was almost empty, robin’s-egg blue and tubular, made of a treated material that felt like rubber. I lifted it up, pressed it against my body, and closed my eyes. I walked back to my camp and sat for a long time on my picnic table with A Summer Bird-Cage in my hands, too staggered with emotion to read. I watched the people make their dinners all around me and then I watched the yellow sun melt into pink and orange and the softest lavender in the sky. I missed Paul. I missed my life. But I didn’t want to go back to it either. That awful moment when Paul and I fell onto the floor after I told him the truth about my infidelities kept coming to me in waves, and I realized that what I’d started when I’d spoken those words hadn’t led only to my divorce but to this: to me sitting alone in Old Station, California, on a picnic table beneath the magnificent sky. I didn’t feel sad or happy. I didn’t feel proud or ashamed. I only felt that in spite of all the things I’d done wrong, in getting myself here, I’d done right. I went to Monster and took out the cigarette in the faux-glass case that Jimmy Carter had given me earlier that day. I didn’t smoke, but I broke the case open anyway, sat on top of the picnic table, and lit the cigarette. I’d been on the PCT for a little more than a month. It seemed like a long time and also it seemed like my trip had just begun, like I was only now digging into whatever it was I was out here to do. Like I was still the woman with the hole in her heart, but the hole had gotten ever so infinitesimally smaller.

• From The Confessions of Saint Augustine (354)

  Where hast Thou not walked with me, O Truth, teaching me what to beware, and what to desire; when I referred to Thee what I could discover here below, and consulted Thee? With my outward senses, as I might, I surveyed the world, and observed the life, which my body hath from me, and these my senses. Thence entered I the recesses of my memory, those manifold and spacious chambers, wonderfully furnished with innumerable stores; and I considered, and stood aghast; being able to discern nothing of these things without Thee, and finding none of them to be Thee. Nor was I myself, who found out these things, who went over them all, and laboured to distinguish and to value every thing according to its dignity, taking some things upon the report of my senses, questioning about others which I felt to be mingled with myself, numbering and distinguishing the reporters themselves, and in the large treasure-house of my memory revolving some things, storing up others, drawing out others. Nor yet was I myself when I did this, i.e., that my power whereby I did it, neither was it Thou, for Thou art the abiding light, which I consulted concerning all these, whether they were, what they were, and how to be valued; and I heard Thee directing and commanding me; and this I often do, this delights me, and as far as I may be freed from necessary duties, unto this pleasure have I recourse. Nor in all these which I run over consulting Thee can I find any safe place for my soul, but in Thee; whither my scattered members may be gathered, and nothing of me depart from Thee. And sometimes Thou admittest me to an affection, very unusual, in my inmost soul; rising to a strange sweetness, which if it were perfected in me, I know not what in it would not belong to the life to come. But through my miserable encumbrances I sink down again into these lower things, and am swept back by former custom, and am held, and greatly weep, but am greatly held. So much doth the burden of a bad custom weigh us down. Here I can stay, but would not; there I would, but cannot; both ways, miserable. Thus then have I considered the sicknesses of my sins in that threefold concupiscence, and have called Thy right hand to my help. For with a wounded heart have I beheld Thy brightness, and stricken back I said, “Who can attain thither? I am cast away from the sight of Thine eyes.” Thou art the Truth who presidest over all, but I through my covetousness would not indeed forego Thee, but would with Thee possess a lie; as no man would in such wise speak falsely, as himself to be ignorant of the truth. So then I lost Thee, because Thou vouchsafest not to be possessed with a lie.

• From Wild (2012)

  I put my money back in my pocket, turned my headlamp off, and stared out my window to the west, feeling a sad unease. I was homesick, but I didn’t know if it was for the life I used to have or for the PCT. I could just barely make out the dark silhouette of the Sierra Nevada against the moonlit sky. It looked like that impenetrable wall again, the way it had to me a few years before when I’d first seen it while driving with Paul, but it didn’t feel impenetrable anymore. I could imagine myself on it, in it, part of it. I knew the way it felt to navigate it one step at a time. I would be back on it again as soon as I hiked away from Sierra City. I was bypassing the High Sierra—missing Sequoia and Kings Canyon and Yosemite national parks, Tuolumne Meadows and the John Muir and Desolation wildernesses and so much more—but I’d still be hiking another hundred miles in the Sierra Nevada beyond that, before heading into the Cascade Range. By the time the bus pulled into the station in Reno at 4 a.m., I hadn’t slept a minute. Greg and I had an hour to kill before the next bus would depart for Truckee, so we wandered blearily through the small casino that adjoined the bus station, our packs strapped to our backs. I was tired but wired, sipping hot Lipton tea from a Styrofoam cup. Greg played blackjack and won three dollars. I fished three quarters out of my pocket, played all three in a slot machine, and lost everything. Greg gave me a dry, I-told-you-so smile, as if he’d seen that coming. “Hey, you never know,” I said. “I was in Vegas once—just passing through a couple of years ago—and I put a nickel in a slot machine and won sixty bucks.” He looked unimpressed. I went into the women’s restroom. As I brushed my teeth before a fluorescently lit mirror above a bank of sinks, a woman said, “I like your feather,” and pointed to it on my pack. “Thanks,” I said, our eyes meeting in the mirror. She was pale and brown-eyed with a bumpy nose and a long braid down her back; dressed in a tie-dyed T-shirt and a pair of patched-up cutoff jeans and Birkenstock sandals. “My friend gave it to me,” I mumbled as toothpaste dribbled out of my mouth. It seemed like forever since I’d talked to a woman. “It’s got to be a corvid,” she said, reaching over to touch it delicately with one finger. “It’s either a raven or a crow, a symbol of the void,” she added, in a mystical tone. “The void?” I’d asked, crestfallen.

• From Worried about Everything Because I Pray about Nothing (2022)

  That’s important because prayer is our real-time link to God. Things like mindfulness, journaling, and yoga often focus on connecting you with yourself and the world around you, which is important. But prayer connects you to God. That’s an entirely different level of wholeness and peace. Prayer is not empty words whispered into the wind. It’s not a relaxation technique. Prayer is such a powerful channel of peace because it brings us into the presence of a real, present, caring, active, sovereign God. When we pray, we are interacting with the God of peace. That title—“God of peace”—appears several times in the Bible, and it’s one of my favorites. “The God of peace be with you all. Amen” (Romans 15:33). “The God of peace will soon crush Satan under your feet” (Romans 16:20). “The God of peace will be with you” (Philippians 4:9). “May God himself, the God of peace, sanctify you through and through” (1 Thessalonians 5:23). In this crazy world, we long for peace on all levels. We want internal peace and external peace. We want financial peace, physical peace, emotional peace, spiritual peace, family peace, and world peace. We won’t fully find that peace, though, if we are seeking it in our own strength. The world is simply too big, too far outside our control. That’s where prayer really shines. Prayer leads us to a God whose ways are higher than ours and whose power is greater than ours. It doesn’t bypass our abilities, resources, strength, or wisdom, but it does go beyond them. Prayer reminds us that we don’t have to rely on ourselves to make it through the messiness of life. We are not alone. We are never alone. PEACE > ANSWERS The passage that inspired this book is Philippians 4:6–7: Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can

• From Tipping the Velvet (1998)

  I studied her more closely. As I had seen on that first night, she was not what you might term a beauty. She was thick at the waist and almost stout, and her face was broad, her chin a firm one. Her teeth were even, but not perfectly white; her eyes were hazel, but the lashes not long; her hands, however, seemed graceful. Her hair was the kind of hair we had all been thankful, as girls, that we did not have - for though she had bound it into a bun at her neck, the curls kept springing from it and twisting about her face. With the lamp behind it, too, it had seemed auburn; but it would really be more truthful to say that it was brown.I believe I liked it better that she was not more handsome. And though there was something wonderfully intriguing about her tranquillity at my strange behaviour - as if women donned gents’ trousers all the time; as if they made love to girls on balconies so often that she was used to it, and thought it merely naughty - I did not think I saw that trick in her, that furtive something, that I had recognised in other girls. Certainly nobody, gazing at her, would ever think to sneer and call out Tom! Again, though, I was glad of it. I had quit the business of hearts and kisses; I was in quite another trade altogether, these days!And yet would it hurt me after all this time to have a - friend ?I said, ‘Look here, will you come to the park with me? I was just on my way there when I saw you.’She smiled, but shook her head: ‘I’m working, I couldn’t.’‘It’s too hot for working.’‘The work must still be done, you know. I have a visit to make at Old Street - a lady Miss Derby knows might have some rooms for us. I should be there now, really.’ And she frowned down at a little watch that hung from a ribbon at her breast like a medal.‘Can’t you send to Miss Derby and make her go? It seems awfully hard on you. I bet she’s sitting in the office with her feet upon her desk, playing a tune on the mandolin; and here are you out in the sun doing all the tramping about. You need a bit of ice-cream, at the least; there’s an Italian lady in Kensington Gardens who sells the best ices in London, and she lets me have them at half-price...’She smiled again. ‘I cannot. Else, what would happen to all our poor families?’I didn’t care a button about the families; but I did care, suddenly at the thought that I might lose her. I said, ‘Well, then I shall have to see you when you come again to Green Street. When will that be?’‘Ah well, you see,’ she said, ‘it won’t.

• From Tipping the Velvet (1998)

  There never was a pair o’ mashers like ’em...’‘Mashers!’ said Florence.‘Why yes,’ continued Jenny. Then: ‘Why, just a minute - I believe there is the very thing to show it, here...’ She pushed her way through the crowd of gaping women to the bar, and here I saw her catch the barmaid’s eye, then gesture towards the wall behind the rows of upturned bottles. There was a faded piece of baize there, with a hundred old notes and picture-postcards fastened to it; I saw Mrs Swindles reach into the layers of curling paper for a second, then draw out something small and bent. This she handed to Jenny; in a moment it had been placed before me, and I found myself gazing at a photograph: Kitty and I, faint but unmistakable, in Oxford bags and boaters. I had my hand upon her shoulder, and a cigarette, unlit, between the fingers.I looked and looked at the picture. I remembered very clearly the weight and scent of that suit, the feel of Kitty’s shoulder beneath my hand. Even so, it was like gazing into someone else’s past, and it made me shiver.The postcard was seized from me, then, first by Florence - who bent her head to it and studied it almost as intently as I had - then by Ruth and Nora, and Annie and Miss Raymond, and finally by Jenny, who passed it on to her friends.‘Fancy us still having that pinned up,’ she said. ‘I remember the gal what put it there: she was rather keen on you - indeed, you was always something of a favourite, at the Boy. She got it from a lady in the Burlington Arcade. Did you know there was a lady there, selling pictures such as yours, to interested gals?’ I shook my head - in wonder, to think of all the times that I had trolled up and down the Burlington Arcade for interested gents, and never noticed that particular lady.‘What a treat, Miss King,’ cried someone else then, ‘to find you here...’ There was a general murmuring as the implications of this comment were digested; ‘I cannot say I never wondered,’ I heard someone say. Then Jenny leaned near to me again, and cocked her head.‘What about Miss Butler, if you don’t mind my asking? I heard she was a bit of a tom, herself.’‘That’s right,’ said another girl, ‘I heard that too.’I hesitated. Then: ‘You heard wrong,’ I said. ‘She wasn’t.’‘Not just a bit... ?’‘Not at all.’Jenny shrugged. ‘Well, that’s too bad.’I looked at my lap, suddenly upset; worse, however, was to follow, for at that moment one of the gay girls thrust her way between Ruth and Nora to call, ‘Oh, Miss King, won’t you give us a song?’ Her cry was taken up by a dozen throats - ‘Oh yes, Miss King, do!’ - and, as in a terrible dream, a broken-down old piano was suddenly produced, it seemed, from nowhere, and wheeled over the gritty floorboards.

• From Tipping the Velvet (1998)

  I would gaze about me at the dim and dreary place in which my gentleman and I leaned panting, and wish the cobbles were a stage, the bricks a curtain, the scuttling rats a set of blazing footlights. I would long for just one eye - just one! - to be fixed upon our couplings: a bold and knowing eye that saw how well I played my part, how gulled and humbled was my foolish, trustful partner.But that - considering the circumstances - seemed quite impossible. All continued smoothly for, perhaps, six months or so: my colourless life at Mrs Best’s went on, and so did my trips to the West End, and my renting. My little stash of money dwindled, and finally disappeared; and now, since renting was all I knew and cared for, I began to live entirely from what I earned upon the streets.I still had had no word of Kitty — not a word! I concluded at last that she must have gone abroad, to try her luck with Walter — to America, perhaps, where we had planned to go. My months upon the music-hall stage seemed very distant to me now, and quite unreal. Once or twice on my trips around the city I saw someone I knew, from the old days - a fellow with whom we’d shared a bill at the Paragon, a wardrobe-mistress from the Bedford, Camden Town. One night I leaned against a pillar in Great Windmill Street and watched as Dolly Arnold - who had played Cinderella to Kitty’s Prince, at the Britannia - made her exit from the door of the Pavilion and was helped into a carriage. She looked at me, and blinked - then looked away again. Perhaps she thought she knew my face; perhaps she thought I was a boy that she had worked with; perhaps she only thought I was a miserable ningle, haunting the shadows in search of a gent. Anyway, she did not see Nan King in me, I know it; and if I had an urge to cross to her and reveal myself and ask for news of Kitty, it lasted for only a moment; and in that moment the driver shook his horses into life, and the carriage rumbled off.No, my only contact with the theatre now was as a renter. I discovered that the music halls of Leicester Square - the very same halls which Kitty and I had gazed at, all hopefully, two years before — were rather famous in the renter world as posing-grounds and pick-up spots.

• From Bestiary (2020)

  I tell her it doesn’t work that way, but Jie’s been taking anatomy lessons at the high school ten miles away, meaning she knows how to diagram a body, meaning she’s drawn me a penis with veins and everything, shown me a hole or two it could go in. She pulls down her pants so I can see. I ask her to show me where all my holes lead to, and she says if I dig into the dark between my legs, I’ll find a baby waiting to be plucked like a turnip. (Don’t worry, I didn’t scavenge for you. You were conceived the carnivore way.) Ma shaves soft wood from our birch tree and skunk-sprays the strips with perfume to make incense, burning it in bunches. The smoke keeps mosquitos from marrying all our blood. We pray to god and Guanyin, in that order. Pray for Ba’s gold to fall as rain or grow a hundred limbs and shudder out of the soil like metallic shrubbery. We consider other strategies: If we borrow a bulldozer, we can flip the whole yard like a penny. But we need our money for that, and our money is buried like a body. _ By the creek, Jie teaches me to read out of the Bible. We sit under a grove of trees belled with apples. The branches applaud in the wind and drop what they hold, concussing us with fist-hard fruit. Last week, rain rutted a hole in our roof and everything flooded, so we’re drying the Bible on a tree branch, its pages flapping like moths. I can pronounce only easy words, no proper names, no verbs. Jie says fluency is forgetting. Says I’ve got to un-name my mouth and crack my tongue like a whip. When I pronounce the word tongue with two syllables, Jie pushes me facedown into the mud. When I get up from the riverbank, I swallow the mud of my tongue. Jie says she once saw two girl ghosts kissing in the creek. I mishear her and think she means they were cleaning the creek. Why? I say. Jie says, Because a god made them want but didn’t give them a word for it. I think Ma is made that way too, unable to name her need. Jie and I climb the trees and pretend to be monkeys, swinging to steal the neighbor’s apricots like we’re Sun Wukong thieving a peach of immortality from the garden of gods. He was punished for this, but we can’t remember what the punishment was, so we swallow our apricots whole and without mercy. We shit the pits out, and they rattle the pipes of our toilet when we flush. Ma can’t stand us dirty when we come in from the yard, but she’s the kind who calls the sky a stain, who tries to bleach a bruise.

• From The Confessions of Saint Augustine (354)

  I am about to repeat a Psalm that I know. Before I begin, my expectation is extended over the whole; but when I have begun, how much soever of it I shall separate off into the past, is extended along my memory; thus the life of this action of mine is divided between my memory as to what I have repeated, and expectation as to what I am about to repeat; but “consideration” is present with me, that through it what was future, may be conveyed over, so as to become past. Which the more it is done again and again, so much the more the expectation being shortened, is the memory enlarged: till the whole expectation be at length exhausted, when that whole action being ended, shall have passed into memory. And this which takes place in the whole Psalm, the same takes place in each several portion of it, and each several syllable; the same holds in that longer action, whereof this Psalm may be part; the same holds in the whole life of man, whereof all the actions of man are parts; the same holds through the whole age of the sons of men, whereof all the lives of men are parts. But because Thy loving-kindness is better than all lives, behold, my life is but a distraction, and Thy right hand upheld me, in my Lord the Son of man, the Mediator betwixt Thee, The One, and us many, many also through our manifold distractions amid many things, that by Him I may apprehend in Whom I have been apprehended, and may be re-collected from my old conversation, to follow The One, forgetting what is behind, and not distended but extended, not to things which shall be and shall pass away, but to those things which are before, not distractedly but intently, I follow on for the prize of my heavenly calling, where I may hear the voice of Thy praise, and contemplate Thy delights, neither to come, nor to pass away. But now are my years spent in mourning. And Thou, O Lord, art my comfort, my Father everlasting, but I have been severed amid times, whose order I know not; and my thoughts, even the inmost bowels of my soul, are rent and mangled with tumultuous varieties, until I flow together into Thee, purified and molten by the fire of Thy love.

• From Justine (Alexandria Quartet vol. 1) (1957)

  All this I have come to regard as a sort of overture to that first real meeting face to face, when such understanding as we had enjoyed until then — a gaiety and friendship founded in tastes which were common to the three of us — disintegrated into something which was not love — how could it have been? — but into a sort of mental possession in which the bonds of a ravenous sexuality played the least part. How did we let it come about — matched as we were so well in experience, weathered and seasoned by the disappointments of love in other places? In autumn the female bays turn to uneasy phosphorus and after the long chafing days of dust one feels the first palpitations of the autumn, like the wings of a butterfly fluttering to unwrap themselves. Mareotis turns lemon-mauve and its muddy flanks are starred by sheets of radiant anemones, growing through the quickened plaster-mud of the shore. One day while Nessim was away in Cairo I called at the house to borrow some books and to my surprise found Justine alone in the studio, darning an old pullover. She had taken the night train back to Alexandria, leaving Nessim to attend some business conference. We had tea together and then, on a sudden impulse took our bathing things and drove out through the rusty slag-heaps of Mex towards the sand-beaches off Bourg El Arab, glittering in the mauve-lemon light of the fast-fading afternoon. Here the open sea boomed upon the carpets of fresh sand the colour of oxidized mercury; its deep melodious percussion was the background to such conversation as we had. We walked ankle deep in the spurge of those shallow dimpled pools, choked here and there with sponges torn up by the roots and flung ashore. We passed no one on the road I remember save a gaunt Bedouin youth carrying on his head a wire crate full of wild birds caught with lime-twigs. Dazed quail.

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  This was sensible advice. After all, I wasn’t a believer, so why let my career be hamstrung by this religious stuff? The book on the Crusades had been a disaster and the dismal sales figures would not endear me to a future publisher. Better to make it clear that I had turned over a new leaf and abjured my unprofitable past. Yet despite the lack of encouragement, I refused to relinquish the project. Why? It was not as though I were passionately in love with the subject. I had rarely read a book about God that was not, at least in part, abstract and dull. Why should my own be any different? I had no training in philosophy or metaphysics, and might write something hopelessly naïve. And why go on producing religious books in Britain, where only about 6 percent of the population attended a service on a regular basis? It seemed a doomed and even a self-destructive project. Many found the very idea hilarious. “Hi, Karen—how’s God?” they would ask, as though inquiring about a mutual acquaintance. Others raised their eyebrows in mild disapproval. “Do you think you can find anything new to say? Do we really need yet another book about God?” After the fiasco of the Crusades, my confidence was at such low ebb that these objections really struck home. I could already hear the ridicule and scorn of the reviewers. The general assumption was that nobody in the late twentieth century should take God seriously—least of all me. After all, this wretched God had lured me into a convent; his mythical perfection had made me chronically dissatisfied with myself; and his apparent indifference toward me had left me feeling spurned and hopeless. Who needed him? I had often declared that I had finished with God, and was much the better for it. Yet still, despite all the evidence I had so painfully amassed to the contrary, at some inchoate, unconscious level, I felt that God and I had unfinished business—even though I didn’t believe that he existed.

• From The Spiral Staircase: My Climb Out of Darkness (2004)

  Charlotte could never go to visit him or even call him, because she was not permitted to know his address or telephone number. Meanwhile, Mike roamed the countryside in his van, eschewing the trap of security and a regular job. It seemed imperative to his masculinity that he retain the initiative in his dealings with Charlotte. I had scarcely heard of feminism, but I found it quite outrageous that brave, talented Charlotte should live as a virtual prisoner because this useless drifter needed to be “free.” She was reluctant to leave her room in case Mike deigned to drop by while she was out, so she could never come and visit me at the Harts’ and we could never meet in a pub or some more cheerful venue. Whenever Charlotte jumped up at the sound of the communal phone or because a car door slammed in the street below, I vowed that if I ever fell in love, I would never allow myself to be so enslaved. But Charlotte was not so far gone that she could not see that her situation was absurd. Something had to be done, and we had a project. Her uncle had just visited Paris for the first time and had been completely intoxicated by the experience. He had sent Charlotte a check for fifty pounds and told her to take herself there for a weekend. Charlotte wanted me to go with her. There was no reason why I should not go. I was living at the Harts’ rent-free and so was much better off than most graduate students. And yet every time we mentioned Paris I felt a strong internal veto, and I could see that Charlotte felt the same. It was partly due to a fear of spending a significant amount of money after all those years of holy poverty. But it was more than that. Paris represented life, sensuality, freedom, and fun. And that somehow made it impossible. I had no business in such a place, because I belonged to the shadows. In our very different ways, Charlotte and I both dwelt on the periphery. We were stuck there for the present. But that was just for now. One day, we told each other firmly, we would really do it. We would buy our tickets and make our reservations. But not yet. Not just yet. Jacob sat at my desk, his head clasped in his hands, rocking backward and forward. It was Wednesday night, Nanny’s night off, and so he was spending the evening with me. He always came to my room willingly enough, but it was hard work to keep him occupied until his bedtime. We would play cards or dominoes sometimes, but Jacob soon lost interest, and frankly I did not enjoy these games much either. We would listen to the radio or play word games, but I still had not found my special thing to do with him. Yet tonight was different.