August 2016, 2 years and 5 months ago: Lunar Eclipse in Aquarious
New discoveries and relationships will send you on a special mission to find plans for a brighter future.
August 2016, 2 years and 5 months ago: Lunar Eclipse in Aquarious
Through darkened space I headed towards glowing light. People worked keeping the fire alive, the floor was concrete and the expanse of space seemingly limitless. The fire’s glow could not illuminate the outer reaches of sight, perhaps that was because we were outside. Perhaps in the woods. This fire was contained in an anagama the size of a long hut. The anagama is an ancient type of single chamber pottery kiln. The single chamber, built in a sloping tunnel shape, means there is no separation between the pottery and the firebox. A continuous supply of firewood is thrown into the hot kiln and consumed very rapidly. Stoking occurs around the clock. The process produces fly ash. It produces volatile salts. Wood ash settles on the pieces during the firing, and the complex interaction between flame, ash, and the minerals of the clay body forms a natural ash glaze. This shows a great variation in color, texture, and thickness, ranging from smooth and glossy to rough and sharp.
Pieces closer to the firebox may receive heavy coats of ash, or even be immersed in embers, while others deeper in the kiln may only be softly touched by ash effects. The way pieces are placed near each other affects the flame path. The appearance of pieces within localized zones of the kiln can vary as well, taking on similarities based on region.
The potter must imagine the flame path as it rushes through the kiln, and use this sense to paint the pieces with fire.
The length of the firing may take anywhere from 48 hours to 12 or more days. The kiln takes the same amount of time to cool down. Records of historic firings in large kilns shared by several village potters describe several weeks of steady stoking per firing.
A lot can go wrong. Potters work for months, leaving their pieces to wait, in precarious fragility, for the en masse, communal firing. A bit of residual moisture or a slight aberrance in arrangement could create an explosion with reverberations throughout the kiln. Months of work could be lost. Livelihood can depend on a single firing.
I could see people tending this fire. They threw huge rolls of cotton batting on top of the wood. I worked with textiles, not ceramics, so I could recognize this type of fuel. Although in my work, it was generally used as insulation, layered between other pieces of stitched fabric. Then the people themselves started falling into the fire. I saw them go in, they were perhaps friends of mine. And maybe they went in, in so far as they were my friends. I imagined the flame path rushing the kiln, and could see who would become beautiful and who would perish.
August 2016, 2 years and 5 months ago: Lunar Eclipse in Aquarious:
After 95 years, my grandmother, Mary, died.
August 2016, 2 years and 5 months ago: Lunar Eclipse in Aquarious:
I invited women, friends, into my home, an old one room schoolhouse in rural Maine, for an event called Chatter. They would tell their stories, perform their idiosyncrasies.
Chatter describes women’s speech as rapid and not very articulate, comparing the sounds and content with the noise produced by magpies, which is importunate and annoying.
Chatter is a signals intelligence term, referring to the quantity of intercepted communications. Intelligence officials monitor the quantity of communication to or from suspected parties such as terrorists or spies to determine whether there is cause for alarm. Because chatter is a measure of collective behavior, it tends to be a fairly dependable indicator.
August 2016, 2 years and 5 months ago: Lunar Eclipse in Aquarious:
My husband and someone I believed was my friend slept together. I left Maine for New York City and did not return until . . .
August 2017, one year and 5 months ago, Lunar Eclipse in Aquarious:
I drive to Maine from New York City with other artists’ work. Paintings and banners and razor blades and books and photographs and a so-called honeypot bound for an exhibition called Address, as in, to speak to a group. These works Address the townspeople, because chatter is a measure of collective behavior. These works read as follows:
The final Leo eclipse in a series that’s been striking the Leo-Aquarius axis since August 2016. In fact, the stunning Leo total solar eclipse of August 2017 was part of this same lunar thread. Stories and situations that have been developing since then could hit a surprising arc this January.
The Leo-Aquarius eclipse series is the axis of individual truth vs. collective.
January 2019, Present Time, Lunar Eclipse in Leo:
White, Catholic, teenage boys mock Omaha elder and Vietnam veteran
January 2019, Present Time, Lunar Eclipse in Leo:
My ex-husband’s ex-girlfriend, the one he left for me 24 years ago, was involuntarily committed to the behavioral health ward of a New York City hospital. It is her birthday. I’m trying to get her out. Other patients slip me notes with their names scribbled down, “Please call someone to help me, too” they whisper.
January 2019, Present Time, Lunar Eclipse in Leo:
I awaken in the sunshine behind a low stone wall and look out over a vast green field of short, dense grass. Sheep in the distance, brown hills rising behind them. I marvel at not having realized what a beautiful home I’d inhabited all along. I took pictures with my phone, but they disappeared. The field and sheep and light remained, material and well.
Wolves live, travel, and hunt in packs averaging 7 to 8 animals, with records of up to 30. Packs include the mother and father wolves, their pups and older offspring. Wolves develop strong social bonds within their packs. Wolves are ritualistic. Wolves have excellent hearing, and under certain conditions can hear a howl as far as ten miles away.
Rituals are a series of acts regularly repeated in a set precise manner.
Loyalty is faithfulness.
Faith is Without question
Instinct is a largely inheritable and unalterable tendency of an organism to make a complex and specific response to environmental stimuli without involving reason
Repetition is impossible but we understand it none-the-less.
If it were not for the poetic, the experimental would stand still, unable to do other than repeat the same dull round over again.
The howling of wolves is a portion of eternity to great for the eye of man.
The howling of wolves is a portion of eternity to great for the eye of man.
We will not remember the words of our enemies, but the silence of our friends.
We will not remember the words of our enemies, but the sound of our friend.
A pink rose bush, withers for winter and dies. The ground opens up, a fiery pit of skeletons.
Under the grounding weight of comfort I sleep, surrounded, in trust, by the group.
The “sounds of our friends”.
My right hand is hotter than my left.
“A healthy Feminine is much like a wolf: robust, strong life force, life-giving, territorially aware, inventive, loyal, roving. To adjoin to the instinctual nature does not mean to come undone. It means to establish territory, to find on’e pack, to be in one’s body with certainty and pride regardless of the body’s gifts and limitations, to speak and act on one’s behalf, to be aware, alert, and draw on the innate feminine powers of intuition and sensing, to come into one’s cycles, to find what one belongs to, to rise with dignity, to retain as much consciousness as possible.” from Women Who Run With the Wolves, Clarissa Pinkola Estés, Ph.D.
Where: Harlem, NYC (details to follow upon registration)
Please join us for January’s Full Moon, the Wolf Moon, to exercise our intuitive capacities and to co-create Lunar Mythologies. This workshop, designed as part of a monthly series, will heighten intuitive awareness and create clarity by collectively aligning our focus with the cycle of the moon and with the Wolf Moon’s unique symbolism. In bypassing daily modes of thought and communication, we will find renewed sources of connection, creativity, and insight.
Through the exercises in the workshop, we will produce texts and images. These will be collected and published as a monthly manual. Each manual will contain within it the instructions for future manuals as well as all of the texts and images produced in this workshop. Each manual will also form part of an aggregate manual, the ongoing and collaborative Lunar Mythologies. This work will be published periodically by Female Background, digitally, in print, or both.
When you ask for my help I will let you sit in the garden.
I will invite you to sit in my garden, the one that I built, but only after you invite yourself. This insinuation on your part lets me know you are weak and avaricious and I will plan to care for you like I have cared for that garden. I will have you sit on the ground and I will cut your hair, watching it fall amongst the blades of grass. I do not like touching you, but I continue, marveling at how the thick, greasy masses are so unlike my fine, discrete strands. You may have cried, because you were lonely and also failed, but it doesn’t so much matter if you did. My hair is short then and I cut your hair to appear like mine, only slightly damaging it with a knife. This was to let you begin again, saying at the same time ‘Kappiyam bhante’ or ‘I am making this allowable’. I invite you to move into my home, although you also invite yourself because the movement is beginning. I invite you into my home, the one that I built so you can learn how to be me.
I know that I am leaving. I packed for the inn over a period of months. I drove through the mountains and lakes and drove back and forth past the front of the white building. Waiting to see if it would be my home and it did not answer, not with a flock of black birds, not with anything, but I was already packed. I collected all of the memories I could find and arranged them neatly and beautifully into small wooden boxes. I made sure these memories were the elaborately specific ones, the ones that could never be replaced or recreated. I left the more obvious ones out, the generalities, so that no one would really notice that the unusual ones had disappeared. (Being unusual, they were harder to see anyway, so it is never so difficult to make them disappear. Their absence rarely raises suspicion.) I wrapped the small boxes in strips of white paper and glue so that they could not be opened again. Looking at the small mummified boxes was a reminder of necessary omissions, but not of those things themselves, those would be lost forever. You hid things, too, with craft, using a small knitted pillow to conceal spent casings from bullets used to shoot law books, which were lined up for execution in the back woods. A facile and darkened mimicry.
A tree grows around a rope.
I considered taking you with me, but I was sacrificing you instead. An offering to make peace in my absence, to heal over the wound. I could not take you with me. When offering such things, a layperson can either remove the seeds or make the fruit allowable slightly damaging it with a knife. This is done by piercing the fruit; it is a form of seduction meant to reveal what is inside the skin. And I could count on you to be weak and not of your word. I saw that in you from the beginning. And your insinuation, your striving. If not for these things the replacement could not have happened. Now it would simply be a process of “making allowable”. Just the body sitting in for another body, learning to speak the language.
Would you be poisoned forever by your own treachery? Never whole? Never integral? Word always loose and false. There are twenty more years to diverge now. But those years are already past, not the future.
Stories are written as if they are the past but I am foretelling this story not telling it. I know what will happen. I see the world coalesce around my pain and my birth. You tried to burn a silk scarf with an iron and we were surprised at the length of time it took to create the dark impression on the peach silk.
Monks will refrain from carrying on correspondence with women, other than for matters pertaining to the monastery, travel arrangements, and providing basic information. When teaching, even in a letter, it is easy for inspiration and compassion to turn into attachment
The earth will move with me as collateral from these violent observations. Nations will change too, because language will change. When female background is born the world will lose its words. All scrambling to put like with like instead. Consumed with fear and compulsion. It will be foretold with the undifferentiated, incessant voices of women escalating to a violence. Against one another because they cannot learn, they’ve become small, trivial.
Part 2: Chatter
I will practice replacing girls with other girls. With moving them into the background. All of them, so there is nothing to be distinguished between a landscape and a swath of hair. The hills around my house and the back of an animal. I will have a puppet theater in the bathtub: two twins moving back and forth between personalities with a simple incantation “you be me.” And then to switch, “ok, now you be me.” Mimicking each others speech and manner. Telling one another’s story. Becoming one another like jumping rope double dutch style.
I will cast spells of objects and actions over time. I will take the puppets into the woods, as snowy trees move back and forth and I’ll have them whisper in alternation: “you be me, ok, now you be me.” I will change my body and my dress. I will wear glasses, pretending not to see, and then dye my hair. My costume will make us indistinguishable to the untrained eye so that when I am ready to leave, you will not notice me gone, will not feel the absence.
Women’s voices will be indistinguishable from one another; as the sound and number escalate, like a flock of migrating birds marking the time to go, the effect is dissonant, raucous, desperate, and volatile. It portends a violence. The are no distinctions, pure background.
Part 3: Fertilization
Once a single sperm has penetrated, the cell membrane of the egg changes its electrical characteristics. This electrical signal causes small cortical granules just beneath the membrane to empty their contents into the space surrounding the egg. The contents swell, pushing the other sperm far away from the egg in a process called cortical reaction. The cortical reaction ensures that only one sperm fertilizes the egg. The other sperm die within forty-eight hours.
I move away from the plot of land in the midst of trees demarking, but only barely, parts of the rural hillsides. I move up through celestial spheres, I watch these earthbound parts getting smaller. You try to follow, grasping skyward. I see the perspectival distortion of your form as I look backwards, your head striving large and body trailing small behind you. Passing the boundary from one sphere to the next, it is time to let go. The sphere’s membrane closes, forever. Your rapid mutual descent to earth tempered by snow falling quietly and gently. Nestled together back into the hillside, the bucolic sphere rests on a small wooden stand, which rests on a small wooden, bedside table. This makes it all easier, more stable.
“I didn’t really fall in love with you until you fell in love with someone else,” my husband said. The light of this insight would soon be blotted out by the darkness of his affair with my friend, a young woman whose age nearly matched the length of our twenty-two year relationship.
I’d met someone over a decade before at Haystack, an artist residency on the coast. I saw him as soon as I stepped from the gravel parking lot onto the wooden deck upon arriving. My palpable response to his presence had more to do with a sense of movement than with appearance. Something tangible, yet invisible. We grasp at forces like magnetism and electricity to explain the kind of tugging and sharpness.
When I found that he and I were assigned to the same studio, I was deeply relieved. I felt inexplicabley safe. His proximity allayed the familiar, but long latent, social anxiety that blindsided me with it’s resurgence upon my arrival to this place.
I experienced my feelings more like the memory of feelings. I felt like a person I’d been long ago. This alienation was provocative, like a traveler’s estrangement, revealing intimate things that never seem to change, though sometimes they’re forgotten. This reverie made me miss my husband and I began, almost immediately, writing him letters. I reflected on how we’d been ten years ago, when we’d met at a tiny liberal arts college on the East Coast. Our connection then forged by some shared version of what I was feeling again in that present moment. An inquisitive and observational drive meandering back and forth over the line between excitement and anxiety. I bummed a cigarette from another artist and smoked alone on the deck, enacting another memory, a regression.
That first evening of the residency, all of the artists gathered for a communal dinner of homemade pizza in the lodge. After eating with my new studio mates, I suddenly felt acute pain in my abdomen. A doubled-over, face-flushed, leave-me-alone, but someone-please-help-me kind of pain. Without missing a beat, my new friend, confirming my most immediate intuitions, took charge. He made contact with the staff after hours, procured medicine, tea, and sat next to me until I was well.
The two of us spent the next weeks working side by side in the studio. We learned how to make nets by tying different kinds of strategic knots. We used crochet for sculpture. We tied silk and cotton yardage around small and various objects and dipped it into steaming, noxious vats of dye. He made me a silk scarf with his newly acquired skills, but added a well-placed iron burn, a contradistinctive gesture in this place where everyone seemed to put the world aside for utopic immersion. For us, the shine seemed suspicious, calling to question what it obscured.
In addition to these sanctioned pursuits, we made creatures from spent pistachio shells. The exquisite corpses emerged from bits of string, bobby pins, and ink throughout the days.
We paused in pleasant surprise to discover our mutual Wu Tang love, further demarking us an incongruous demographic.
We laughed at the messages left in the guest book and added our own under each other’s names. We marveled at the behaviors of people away from their daily lives: I interrupted my roommate getting an awkward massage from a man named Ed. Ed had written in the guest book, too: “Life is short. Haystack is long.”
The day our studio group was tasked with presenting histories of our work to one another; I nervously fumbled with my slides. He loaded the projector for me.
Not only was vulnerability OK; this man helped me. The effect was so foreign I could not then name the experience. Even as a child my well-intended parents would push me, hoping that through immersion or coercion I would unlearn my pronounced and innate reticence. I learned instead that even the smallest bits of life were painful and no one was there to help. It was my moral obligation to overcome, my fear a kind of failure. Through these new kinds of interactions it was as if something inside me dislodged, like a bit of ice melting in a glass of cubes, and soon everything falls just a bit, into a new place, and slowly becomes less rigid, more fluid.
I was flirting, but I indulged it, not because I didn’t assess that risk, but I determined there was none. First, my new friend was surely gay. He even referred to his current partner with gender neutral pronouns, not a usual habit for straight people. Second, he was six years younger than I, which seemed like a lot at the time, especially since those particular years marked different stages of life. Finally, this residency was only two weeks and he would soon return to school 2,000 miles away.
For this moment, I needed the profound sense of safety and belonging that I felt in our small exchanges and quiet work. That sense of security on one front, allowed an opening for growth on another; I glimpsed a new horizon for my work. One day in a group discussion, he said, “I just want to live my quiet little life.” The contrast between the humble content and his enthusiastic confidence was startling. It resonated with me so thoroughly as if we just made our life’s plans together.
The last day of the residency came. I walked alone on a wooded path towards my cabin, a lump forming in my throat. I sat on the ground to quell the vertiginous welling, instead, I began to cry, overcome with grief. Unnerved and mystified, I interrogated the feeling as it consumed me. What was my problem? I was in love and I would never see him again.
I returned to my daily routine, changed. My husband and I continued our work renovating an old one-room schoolhouse, transforming it into our home. I tended to my tasks absently. I was listless, tearful. My stomach ached.
One day, weeks later, I received a letter in the mail. He missed me, too. The partner he’d so vaguely referred to? He was breaking up with her.
“These are the challenges marriage is made of”, I told myself. “Events unfold over long arcs of time. The nature of feelings is transience, the nature of marriage, commitment,” I tried reasoning with myself, inspiration to just wait this out.
“If you feel the same way in five years”, I told myself, “then might be time for action”. The problem was, I had already taken action, albeit involuntarily. I was not present in my life anymore. I had to fix it.
“But, you can’t love two people at once,” he said softly, staring at the steering wheel.
“I guess you can,” I said, heartbroken. In some ways, I’ve been heartbroken ever since. I can say this still, over thirteen years later.
My friend and I continued to write letters and talk on the telephone. “I love you,” I told him, “but nothing is going to change. You should find someone else.”
I dragged my sister to visit him with me almost five months after we first met; she and I drove over thirteen hours and checked into a hotel in the city where he lived. Our next visit would be another eight months after that. Our relationship slowly became a part of reality for me and my husband.
“You have to make a philosophical decision”, a friend warned.
“But, we already have”, I thought to myself. We chose the only path that was not arbitrary, and although I recognize that as a matter of some indifference when it comes to meaning, it was everything when it came to wisdom.
I felt guilt, but not in a way I could have expected. I felt guilty for being with my husband. Was my internal compass broken, or did my instincts reveal a truth I couldn’t understand?
Despite that, I brought everything to my marriage first. My marriage was the largest circle in a set of Venn diagrams, everything that happened was within that circle. At our wedding we read aloud from Wendell Berry: “Marriage is a perilous and fearful effort… It creates pain that it is the only cure for.” My universe functioned only under the rules of that marriage, but not blind to the realities it faced. Marriage was my shelter, a wellspring of courage. It made meaning by virtue of it’s very structure, calling me to face and solve the problems it created, by revealing my reflection in another.
Our so-called pains and perils were hard to parse. Our marriage now included this third person. More so than conventional marriages, it was political as well as personal. This felt especially true in the rural town where we lived. My husband worked for his parents, conservative Christians who stayed in the small town where their family had lived and run businesses for generations. Despite his daily lunch and video games with his mother, he didn’t share much about his personal life. The decision to reveal our relationship to his family was left to his discretion. I didn’t want to violate his privacy. I had renewed empathy for other unconventional relationships in hostile times and in hostile places.
I had a very close relationship with my mother-in-law and it pained me to feel as though I were keeping something from her. “You’ll find someone someday”, she told my partner at dinner one night as the three of us stared at our plates, finding it suddenly difficult to swallow any food. The secrecy produced feelings of guilt and alienation, weighing heavily on me for over a decade and finding destructive expression in anxiety, obsessive work habits, and excessive drinking.
We were effectively in the closet for over twelve years.
This secrecy was counterbalanced with unwelcome scrutiny. The three of us were increasingly committed to our relationship, even moving in together. My unmarried partner and my husband became close friends – more so even, they were as family, planning a future. Eventually, my partner and I told our geographically-scattered families. His were concerned but supportive. Mine, I suspect, were ashamed, and mostly expressed anger and disapproval. (We spent some time not speaking.) Slowly, as they spent more time with the three of us, they accepted the relationship, albeit begrudgingly. We enjoyed holidays together. We traveled. We behaved much as any other family. Despite some level of acceptance, I felt uncomfortably overexposed – a private aspect of my life, one which ‘normal’ heterosexual couples could expect to be left private, was now open to the salacious, speculative, and critical fantasies of others.
On the other side, there were great joys and illuminations for having given over to this relationship. A pride in attempting to face something so inexorable and culturally pervasive with thoughtfulness and compassion. The three of us took great pleasure in considering and discussing it over the years, how it highlighted dimensions of relationships generally (“in order not to be alone, you need to be two, but in order to be a couple, you need to be three”). Nothing could be taken for granted, imparting a beauty and generosity often lacking once love’s urgency wanes and gives way, even if slightly, to the mundane. Honesty became king among values, a new prerequisite for engagement.
I once heard a sermon at a wedding comparing marriage to a triangle whose sides A and B represented the husband and wife. Alone, their union was unstable. The addition of the third side, C, for Christ, stabilized the marriage, a triangle being the most stable shape. Our trio did, in fact, last longer than most romantic relationships of any kind.
A year before, this friend was going through a breakup. “Can I come over? Will you cut my hair?” she asked tearfully. We sat in my backyard and I cut the thick, greasy mass of blonde hair to a short bob, like mine, as she requested. I offered that she stay with us until she was back on her feet and she admitted to having wanted that, to being on the precipice of asking if she could move in. That was the beginning of a transformative dialectic where through some unwitting, but fateful collaboration I slowly disappeared, leaving her in my place.
Despite the outcome, she initially set her sights on my friend. “Maybe he and I will fall in love,” she calculated. Once she moved in, I had to tell her about our relationship, about the polyamory (a term I employ here, but rarely used and to this day do not relate to). I see only now that she was hunting; she was hungry and looking for signs of weakness.
The affair started once she’d moved out, with frequent text messages and emails. A party they attended together while I was out of town. Like so many years ago at Haystack, I assessed the risk. Sure my calculations were faulty the last time, but this time, the risk was visible from outer space. They followed a tried and true formula for falling in love in a series of various inappropriate interactions. She described and collected her dreams, mostly sexual in nature, for him. In some transparent pedagogical fetishism, my middle-aged husband would analyze them for this twenty-something friend. I protested, pleaded even, but my husband was volatile. She was a fourth side to the geometry of the relationship, irrevocably weakening the figure.
I knew if I pushed too hard, he’d rebel. He angrily assured me there was no risk. He would guard over his cell phone with a bodily paranoia, always angling a shoulder or an elbow against the world, folding inward and turning sharp corners outward. I, knowing better, felt my only strategy was a loose grasp. Sometimes this meant leaving the room to cry out of view. Any display of feelings produced contempt in my husband, coldness. Any resentment he’d buried over the years, he concentrated in this one willful act.
“Did your husband tell you about that racy dream he had last night?” her question landed like a blow to the stomach. “No,” I answered as breezily as possible, trying to control the expression on my face. I knew she was no longer my friend despite her pretense, but I had no commitment to her. She was insignificant to our problem.
Months before, the four of us had gone to a table tipping at a spiritualist summer camp nestled into a steep hillside overlooking the ocean. The medium called us at random to the table in small groups. She relayed messages from those who had passed. My grandfather thanked my partner for caring for me, startling not just because of the medium’s adamance, or its resonance with reality, but because we were in a group of strangers. The medium had no knowledge that we knew each other at all. “This is strange”, she began, “for some reason her grandfather wants to speak to you. Do you know each other?” she directed the question at my partner.
She advised my young friend to move across the country.
Hazel, my husband’s grandmother, warned him to move away from his parents and the family business. To take charge of his own life, outside of that small town. My husband laughed it off, “The dead are just like the living, only more benighted.”
“You’ve decided everything. I’ve never made any choices”, he rationalized his leaving me. It was true, I gave direction to our lives. Our house, our four dogs, our finances, our social life, the state we lived in, these were all my choices. The decision to get married; I’d even gotten my own engagement ring.
“You are trying to fix something within yourself, with something outside of yourself,” diagnosed the shaman we saw when trying, if only very briefly, to salvage our marriage. Suddenly, the feelings of sexual urgency that accompany new love were a bright light beaming into his life, which now appeared like a prison cell of inertia. Love was now cause and means of moving away from our marriage. He used it as retaliation, suddenly discovering a repressed anger he’d always vehemently disavowed. “We can’t help you yet, because you haven’t done enough work on yourself for it to take”, concluded the shaman.
At Haystack all those years ago, I’d remembered an older version of myself. My husband was now, too, finding himself through renewed desire. He needed to go back to the place where he’d lost the thread of his own identity. Like a little girl learning double dutch, rocking back and forth until she spots the moment where she understands the rhythm, where she knows it in her body. It’s a version of belonging that calls her to jump in. “She is my truth,” he repeated. The lens of a twenty-something woman became a powerful occasion for self-revelation. This was a middle aged man using this affair as a form of self-discovery, on a quest for a new (or lost) identity. “I need to grow up. I can’t do that with you”, he said. It was a beautiful equation, by choosing someone whose age matched the duration of our relationship and approximated the age that we met, he could go back and undo it all. He could start again in his twenties and erase the history of our pain.
He referred to the feeling of ease he felt in her presence, as an immersion in “fuck-it time.” It was shorthand for a kind of nonchalant, pot-smoking, job-hopping, ethos of indolence, both physical and intellectual, that let him escape his otherwise hyper-critical existence.
There’s only so much self-betrayal one can take before the body rebels and compulsions take over. Heartened by her cavalier and relativistic attitude, he adopted it. Only in him, it mutated into a righteous nihilism. Intellectually, it gave him permission. With a simple, “Fuck it.” Poof! Our marriage disappeared. “I have new ideas about responsibility now,” he defended. “She’s right, it just doesn’t matter”, he argued for her defacto exposé: a marriage ceremony should be just a party, without the added trouble and insignificance of a “piece of paper” or legal sanction.
I experienced his affair, just like anyone would, as trauma. It was in our home, with my friend, and there were so many lies. I lost the home that I worked so hard to renovate and tend: That season alone I’d planted two-hundred ostrich ferns, five peonies, and four rose bushes that I would never watch grow. They even dated at the restaurant in the small town where I worked, culminating in the loss of my job. My privacy destroyed.
My husband told his parents about our twelve years of polyamory in the same breath as admitting his betrayal. The manipulative effect of the timing adding significantly to insult and injury. My in-laws have not spoken to me since.
My husband refused all conversation.
“We fell in love,” my one-time friend explained to people.
“She had someone else and now he does; it’s only fair,” people gossiped. To me, they’d nod, “You got what was coming to you”.
Their relationship was attributed to my selfishness over the years, (who was I to believe I could be in a relationship with two men?) Even my friends pitied him, saying he finally felt his anger and jealousy. It was my job to have emotional oversight, to read between the lines, to act as guardian. He’d let me have my relationship for all of these years, where was the quid pro quo?
Facing this devastation in light of the previous decade did not feel like a lesser betrayal as the community expected it should, but instead a far greater one. I was forced to move out of the state, closer to my family, my life wiped out on every front. I considered my life with my husband one of building: our home, our relationship, but most importantly a very hard-earned story of love, identity, and purpose. It seems he was right that I did those things alone. His one act of will, or work, towards our life was to destroy it, burning its bridges and salting its earth. In this he came alive.
I have chosen to call this strategy the interior intersubjectivity, which I would, in turn, designate as the locus at which self-interrogation takes place. It is not an arrival but a departure, not a goal but a process, and it conduces to neither an answer nor a “cure,” because it is not engendered in formulae and prescriptions. More precisely, its operations are torque-like to the extent that they throw certainty and dogma (the static, passive, monumental aim) into doubt. This process situates a content to work on as a discipline as an askesis, and I would specify it on the interior because it is found in economy but is not exhausted by it. Persistently motivated in inwardness, in-flux, it is the “mine” of social production that arises, in part, from interacting with others, yet it bears the imprint of particularity. In the rotations of certainty, this “mine” gets away with very little, scot-free, and that, I believe rebounds back upon the ethical wish that commences this writing.*
My husband had an affair with my friend, a woman whose young age nearly matched the duration of our twenty-two-year relationship. “So you’ve heard?” she announced to our mutual acquaintances in the local food co-op the morning after my husband confessed. They hadn’t heard.
My husband, a middle-aged man struggling with his identity, on a quest for the “unexplored self”, divorced me and married my friend less than a year later. The real pain, however, isn’t the destabilizing contrast between the banality of these facts and the specificity of personal devastation, but the retroactively revelatory #MeToo Klieg lights which would come to illuminate cultural consciousness just a few short months later.
“We had a sleepover,” my friend told my suspicious co-workers to raised eyebrows during a breakfast date with my husband at the restaurant where I worked. I was out of town for the weekend.
A few weeks prior on an otherwise-pleasant, June night, my grandmother sat, scared, in rehabilitation facility hundreds of miles away. “I know what to do,” was her familiar battle cry and defense. So that evening on the telephone, her plaintive, “tell me what to do,” unnerved me. My friend came over to comfort me. Early in the evening, exhausted, I headed to bed. Upon waking in the morning, I startled to find her still there having slept in my husband’s study; she sheepishly ducked out before coffee. The sudden sense of her expression struck me only weeks later, once I learned of their affair.
My husband confessed they’d slept in my bed that weekend I was out of town; he slouched on the shower floor and wept under the weight of shame (a word he kept using, explicitly disavowing guilt). This only after I punched him, closed-fist, in the mouth. Not because of the affair, but because, in the climax of his smug confession, he laughed at me. His practiced absence intensified at any sign of emotion, making me feel as though I might disappear. My connection to reality felt tenuous and distorted. What he mirrored to me in those moments was something of funhouse nightmares, foreign and destabilizing. His laughter was aggressive, retaliatory even. I punched him because he wasn’t even there. His lip bled over his teeth and he returned to his body; the smugness dissipated. He expressed desire to stay in our marriage. Despite the disgust and shame with which I recall this encounter, a neutrality or resignation has emerged as I contemplate that fundamental absence and presence that pervaded our relationship for so long. To say that being in our heads was a disease of our marriage, while undoubtedly and ironically a feature of the attraction, would be a gross understatement. So while I could not have prescribed or recommended the violence, it feels now like throwing a sort of life-raft to the body, imploring, like a slap to wake up, cold water splashed. As if one body implored another body, albeit way too late and beyond the metabolic scope, to let this sink in. These words, sink in, an invocation of the physicality of consciousness, of wisdom.
In the movie Klute, Bree Daniels, played by Jane Fonda, discovers an intruder’s semen in her bed. It’s understood as an unambiguous horror. Was it because women don’t leave semen that my bed was no crime scene? Does a tearful admission of bad conscience absolve culpability, playing into the notion that women are too weak to perpetrate? I imagine her tone of voice delivering the classic lines: “we shouldn’t do this” or “you have to tell her”. The verbal equivalent of rolling-onto-one’s-back, walking a fetishistic line between helplessness and exhibitionism. Sometimes it’s just called seduction. An ethically cloaked posture undermined with every false protestation and surreptitious declaration of love. My husband was her accomplice, washing evidence from our sheets.
When I returned home after their tryst, he came onto me in that bed. If some drug induced my oblivion, my inability to rightfully consent, instead of a weekend out-of-state, surely the violation would be apparent. What kind of omission constitutes fraudulence when it comes to sex?
The real betrayal, however, were the lies yet to come. He told me he didn’t think about her much, that he wasn’t seeing her, despite her plaintive text messages claiming she knew better than to write, but was ‘weak’. Urged by these disclosures, I unwittingly spearheaded the farcical efforts to repair the damage. Every exchange under the aegis of these false intentions I recall in lightning flashes of renewed pain: He carried my grandmother’s coffin at her funeral. We rearranged our furniture, visited a Shaman, wrote poems, contemplated moving. He suggested we have a baby.
After years of keeping his hair cut short, he left it longer on top. I gave him a small, carved comb made of bone. Perhaps I wanted to nurture change. Perhaps I wanted a gesture that broached the topic of his body without subjecting my own to that work. A promissory note of sorts: I would wade slowly back into intimacy.
I was uncannily drawn to the elements.
Earth: I sat in my bathrobe at the edge of the woods, my face turned away from the house so that I could see only trees. The one-room schoolhouse we’d renovated together, now only the site of so many acts of betrayal. It was tainted with such thoroughness it’s tempting to call it calculation, even malice. Having lost my job in the restaurant because of their public activity, I went to work instead on the farm that supplied the business. My perspicacious and benevolent boss, seeing that I was ‘not in my body’ made the suggestion.
Fire: In a ceremonial attempt at purification, my husband sacrificed the necklace she’d left in his study.
Water: I planned a weekend on the coast so that we could swim. My husband suggested we take the New York Times quiz that makes you fall in love. We did not perform the final act of prolonged gazing into one-another’s eyes. Perhaps I no longer wanted to love him. Sex was easier, less intimate, than looking at him.
Air: We started running together.
No amount of elemental immersion, however, could bring me back into a body that did not want to feel. Under threat of losing my marriage, my home, and my life as I knew it, I felt compelled to have sex with my husband, despite reeling from trauma and shock. Our sexual encounters were dark, now just a final defense against unmitigated annihilation. “I feel like you’re treating me like an experiment,” I told him. “Using me to explore some private question.”
If the soil for abuse is an established power differential, marriage might be the Fertile Crescent. Subject for so long, perhaps women, like children and animals, are not capable of giving consent at all.
I knew something was wrong; I would dream the graphic details of their sexual encounters: He put our wedding ring up her ass. I was too deeply shaken to trust my intuitions. Confronting him again, he admitted to continuing the affair during our time of reconciliation. He walked into our home after work, handed me a bottle of wine, hoping I would anesthetize myself, saving him the trouble of undue interaction. He announced our divorce. He’d been seeing her all along: the weekend he ‘went to his friend’s beach house’. Those nights he ‘went to the movies’, when I awoke late and alone in our bed and called him, worried he’d not yet returned home. I ignored everything my body was telling me in the hopes of saving my marriage, while he sat comforting her at the edge of the lake, pitying her other-woman distress.
He prided himself on his capacity for what he’d long ago coined “emotional amputations”. There would be no discussion, “I refuse to deal with your ego,” he declared preemptively with no small measure of contempt.
Ego probably was the right word. This kind of violation threatens one’s sense of self. In many of the #MeToo stories, the violated question whether any violation even occurred. They seek some kind of authority or community for sanction of their feelings. Their identity has been fundamentally damaged. My husband repeatedly claimed that this other woman was the occasion for his desire, his ‘fantasy’. He made the distinction, explicitly and verbally, between his desire and an ego, and he chose his own desire. It’s this culture of permission (think “locker room talk”) that collectively refuses the ego of women in favor of objects of desire.
“Is this a story about you and me? You and her? Or just a story about you?” I asked with genuine curiosity. He scoffed, “Of course it’s all about me”, as if that were the only answer deserving dignity.
My one-time friend told people, in antagonism to agency, that she and my husband had simply and passively “fallen in love.” This palliative sufficiently eased the conscience of friends and family.
It has been a rare sleep, since my husband’s confession that hasn’t been adulterated by nightmares. I’m now quite familiar with not being in my body, especially when it comes to sex. Graphic images from the time I believed we were “trying” overcome me, unexpectedly, producing bodily sickness and psychic retreat. Perhaps those ways of feeling violated or compelled are too subtle, too ubiquitous, or just simple, sans hashtag me toos. Perhaps their transgressions only rise to the level of poor taste.
We suffer injustice because we’ve been sold a mythology of love and an aesthetic of empowerment. My one-time friend is a self-professed feminist, purporting the ‘Future is Female’, t-shirt, bumper sticker, and social-media-style. She aspired to being a midwife, idolizing Ina-May Gaskin. I flushed anger when I, in preparing to give birth to my son, came across this passage in Gaskin’s book Spiritual Midwifery: “A midwife must have a deep love for other women … The true sisterhood of all women is not an abstract idea to her”.
People remarked, at the time of my divorce,“there are two sides to every story”, something I don’t believe. There is only ever one story or many. I am now, as a woman, wife, and mother, deeply wary of self-betrayal in my most intimate relationships. I’m wary of becoming simply a fantasy. In other words, what others desire, my identity derived from the needs of others, even because of love. Perhaps because of fear, or of losing the way another can anchor us to our family, or community. Perhaps even because our lives depend on it.
If the light of #MeToo consciousness has unwittingly penetrated so deeply into my marriage and friendships, then let its proliferation of elaborately specific stories deliver us from ‘abstractions of sisterhood’. Let it change our understanding of who we are to reveal a path forward. Let the attitudes and tendencies of the world follow. That is the future of female.
*from Hortense J. Spillers’ “‘All the Things You Could Be by Now If Sigmund Freud’s Wife Was Your Mother”: Psychoanalysis and Race,” in Black and White and in Color: Essays on American Literature and Culture, 376-427. Chicago: University of Chicago Press, 2003, 383.
Despite having written much over the past couple of years about a devastating turn in my life, I have not shared that writing. My body has decided on this opportunity to demonstrate a marked indifference to the compulsive clamoring of the mind’s narrative. The body insists upon trauma and it’s own temporal mandates: I am not healed.
Sometimes, on the other hand, the head knows what the heart still refuses to metabolize. The disjunction between the knowledge that true sanction lies within, and the invincible and contraindicated desire to share, causes me shame. I’ve failed to reconcile these internal mechanics, limping around like a simulated human from some dystopian future, not yet able to integrate different parts, to achieve credible likeness through human fluidity.
As I attempt to parse this conflict, shame emerges, thematic. The more I consider my reluctance to share, the memories of shameful experiences proliferate. Feelings of shame have been, for me, less terrifying than an alternative where those closest to me could not be counted on for comfort or connection. I have learned not to trust my own emotions, and have been unable to use them as a compass for living. I preferred the thought that I was the cause of my own distress,that my abnormality, my wrong-ness was to blame for feeling so alone.
After my divorce, there were people who never spoke to me again. One, a man I’d known for almost 15 years, someone I’d invited into my home after his own divorce when he needed a place to rebuild. The same man who delivered a reading from Wendell Berry at my wedding: “Marriage is a perilous and fearful effort, it seems to me… . It creates pain that it is the only cure for.” A particularized problem so complex and inextricable from our selves, so inexorable as to produce countless impasses for the imagination (the human tool possessed most fully of infinitude) that to evade that rhizomatic nest is simply to bury that self along with epigenetic hopes for future peace.
I thought back to one of the final exchanges I had with this man. He spent the night at the house I shared with my then-husband. He, firmly middle-aged, had recently started seeing a woman considerably younger than himself, a pattern that unfolded in the typical manner: he grew older, the women stayed the same age. This particular woman had apparently been through a series of sexual traumas, a topic he broached with us, his close friends, in a serious and avuncular tone. He, in his consummate sensitivity and gentleness would save her from this history. His manner approached fetishistic – he the guide to this young woman, a savior from the damage of sexual predators past. (Attempting to disavow any connection to a gendered power dynamic, he self-described as lesbian.) He elaborated tales of this young woman’s trauma, which, although undoubtedly trauma, he characterized as assault: In high school, she had given a blow job she did not want to give to a young man because he was “popular”, “black”, and “on the football team.”
Admittedly, I was rather blunt in my attack of this disclosure. Insensitive.
Lest the description of my dismay topple into the well-worn grooves the media and cultural discussion have handed us in order to properly analyze and divide over this kind of story, I’ve searched for the impasse. I’ll proffer a suggestion at bypass: There is the culture, or community, on the one hand, and individuals, on the other. #MeToo has taken highly personal stories and reflected them into a cultural narrative. We have not recognized that the equation, from one to many, is unidirectional. While appropriate to generalize from a pool of specifics, not so to reflect the general back onto an individual. We expand culture by adding elaborately specific stories, not by taking the average of those stories and waging it on the imagination of those who’ve yet to create their own.
In the case of #MeToo, the culture has given us two possible reactions to individual stories. On the one hand, you can blame the individual (she was drunk, she wore the wrong clothing, was too subtle, too unsubtle) and on the other, you can validate the victim (it was not her fault). Ostensibly different, there is common ground: Women are always victimized. If not by some outside force, then by the narrative that invokes her personal, often ethical, failure.
There is actually a third, and most powerful option: Just keep telling stories. True stories are like the body, like the heart, they demonstrate, in aggregate, that same indifference to the compulsions of analysis, in favor of something a lot more resistant to digestion. True stories quite literally don’t make sense in the way we like to think of it, unless we omit the nagging suspicions and fleeting glances that would never hold up in court. Making these omissions too shameful to report. They destroy our coherence, and women, most especially, are rendered powerless through an image of incoherence.
I suggested to my friend that a woman whose history was scarred by repeated incidents of unwanted sexual encounters hinging upon murky wagers of sexuality bore some self-examination. Perhaps the more accurate language would have been: “Your story about these events scares me in it’s implications about my own ability to consent, and therefore, the possibility of any personal integrity or cultural agency.”
I am not blind or unfeeling to the traumatic effect of such encounters, nor to the deep rooted structural inequity eroding the foundation on which all sexual encounters are predicated, however, I shudder to recast all regretful sexual encounters as assault. I do not know where the self resides in that narrative. The self that is the consciousness of thoughts and feelings, not their subject. I shudder at the implicit bias: the explicit designation of the perpetrator as “black” in the retelling of this story.
Should we outlaw sex between men and women? After all, we are so far from social equality, the existing power differential does not admit consent in any case.
My now ex-husband used to joke, “all heterosexual sex is rape.” Just one in a series of memories provoking waves of shame as I flinchingly contemplate my complicity.
I should give a bit of context: the nature of conversations with this friend tended to the personal, but always through an intellectual lens, often making use of books or various theories to consider the topic at hand. Our conversations were explicit, probing, critical, contemplative, speculative, abstract, analytical. They weren’t shy. It’s likely I would not have suggested my qualms at the accounting had it been told by the woman herself, and I’m sure the first-hand account would’ve differed from the retelling. I did not know her, nor would I want to hurt her, blame her, or denigrate her experience. My observations reside now, as then, at the level of using these personal stories to contemplate my own integrity, my own consciousness, my own ability to consent. Hearing her stories (admittedly secondhand and through the mouthpiece of a new, male lover), my stomach immediately turned at the implications. Myself being the figure standing in for all of those implicated by the cultural exigencies created in these private mythologies. After all, we tend to tell stories that sound like the ones we already know. We can’t see things that we’ve never seen before. In these tales, we find palliatives for difficult feelings and we’re taught that our feelings are our truth. They’re not. They are metabolic flotsam to be witnessed for transience. We’re not comfortable living with mystery, and quite often agency treads too closely to responsibility to inspire our full enthusiasm.
This friend took a liberty in telling his girlfriend’s story. He was appalled at my reaction and vowed to protect his girlfriend from me. He would never bring her around me. I was dangerous in my cruelty. He would fix her with his compassion and would tailor his love-making strategy to her recovery.
I apologized profusely. I felt ashamed.
This man stopped speaking to me after my divorce. He preferred the friendship of my ex-husband. This makes a bit more sense in light of the details. Suffice it to say, my middle-aged husband also found a young woman to analyze, encouraging her to share her erotic dreams so that he could examine them. Let’s not forget, too, I am cruel. And insensitive.
During this same time period, my young friend who would become my husband’s second wife, was engaged. She was quite aimless at the time, floating from barista job to bartender job, fantasizing about being a midwife, but mostly creating drama in her romantic relationships to avoid facing the deadening ennui. She would break up, get back together, muse on the boredom once things had settled into a routine, shake things back up again with suggestions of moving in together, or moving out, or drunkenly kissing other men at bars. Generally, provoking feelings to mask the malaise and avoiding the work that would create meaning. In one such fit of impulsivity, she convinced her boyfriend to marry her. He was complacent, too, and agreed on one condition. They would not be married “for real.” They would not file paperwork. They argued: “It’s only a piece of paper.”
Her engagement announcement was met by a small group of friends with some measure of surprise. As the conversation tended towards diffusing the awkward reaction, she managed to back peddle away from anything that looked like an engagement or subsequent marriage. As it turned out the promise would culminate in a potluck dance party in her own honor, affording the opportunity to dress up and be center of attention under fraudulent pretenses while not actually committing to anything.
I suggested she take a closer look at what she meant by marriage, that perhaps there was more at stake in the piece of paper than she thought, in invoking the sanction and support of a community. After all, I told her, gay people are fighting too hard to get married so you can have your sham wedding.
Don’t get me wrong, I’m more in the “ban marriage for everyone” camp, than a subscriber to the “marriage equality” oxymoron, but what can I say, I find words meaningful, alchemical even. It’s another case of the complex boundaries between individual cases and the larger culture. Ultimately, a case of connectivity, perhaps of meaning at all.
I’m an asshole, it’s a theme. She cried, of course she did. She pouted and insisted, indignantly and self-righteously that her perspective was well-considered. I was being elitist with my ideas about what a wedding should be. Not everyone must be so rigid in relation to ideas. She sobbed.
Here’s the refrain: I apologized profusely. I felt ashamed.
Please indulge my addition of the final chapter to that engagement: It fell apart when she, after months of sending her sex dreams to my husband, staying up with him late at night, decided to put his penis in her mouth while I was out of town.
Remember when I apologized to her for second guessing the triviality with which she faced her engagement? I suppose she proved her case. She instantiated a reality simultaneously selfish and nihilistic.
I’d made a fundamental mistake in these cases. I took these conversations to be about ideas, to be the general case. I wasn’t sensitive to the reality that most people don’t want to test their personal stories against some Kantian imperative. Everything tends to get a little too not-in-my-backyard feeling when we have to consider a reality where we live with others, truly connected to others. After all what is the American self if not exceptional?
Let me tell you about one more friend. She and her husband are still in touch with my ex-husband, although admittedly they’re not so fond of him. Or rather, they describe him as self-serving, duplicitous, and deeply narcissistic. However, they know that according to popular culture you shouldn’t have to take sides in a divorce. In fact, it is much more deserving of dignity to be able to remain a kind of neutral party. This husband, he’s never thought much of me. He once wrote a short story depicting me (thinly veiled of course, only animals don’t invoke plausible deniability) as a cruel woman, albeit in a position of power, who would “spit” at her assistants and who demeaned her husband with her “roving eye.” He once gave me a book titled something like, Decor for Dictators. It made him “think of me”. I don’t behave as he thinks a woman should. I saw my friend, this man’s wife, recently and I told her I’d be interested in her thoughts on some articles I was reading about #MeToo and #TimesUp. She characteristically wrinkled her nose, “I don’t know what I’ll think about that. I’m pretty regressive when it comes to these issues”, she warned. When I shared my writing with her about the dissolution of my marriage, she was conspicuously quiet. I felt ashamed.
When people show you who they are, believe them.
Self-publishing my stories feels like another form of shame. As if the stories represent something abhorrent about me, something defective. It feels as though these kind of stories need authoritative sanction, an aegis.
A historian said he is obligated to tell the truth, even if it is ugly, to make sense of things for himself and others, as a service, a moral call. How can this making-sense be compatible with the kind of truth-telling he means? The act of making-sense is quite literally a manufacture, a creation for sense-apprehension, it is pulling from undifferentiated space with the tools endowed by curiosity, fear, joy, sadness, and anger, and carefully hoisting onto a platform, set free from the debris that would obscure the way to hosting and nurturing that feeling for as long as we can.
To show something, is it necessary to contrast it with something else, to disentangle it?
Female Background would be called history if it partook of time instead of space; it has no past.