Tropic of Capricorn (38 page)

I felt a bit cut up about the incident. I wished it had been possible to prove to him then and there that his faith was justified. I wished I could have justified myself before the whole world at that moment: I would have jumped off the Brooklyn Bridge if it would have convinced people that I wasn’t a heartless son of a bitch. I had a heart as big as a whale, as I was soon to prove, but nobody was examining into my heart. Everybody was being let down hard – not only the instalment companies, but the landlord, the butcher, the baker, the gas, water and electricity devils,
everybody.
If only I could get to believe in this business of work! To save my life I couldn’t see it. I could only see that people were working their balls off because they didn’t know any better. I thought of the speech I had made which won me the job. In some ways I was very much like Herr Nagel myself. No telling from minute to minute what I would do. No knowing whether I was a monster or a saint. Like so many wonderful men of our time. Herr Nagel was a desperate man – and it was this very desperation which made him such a likeable chap. Hamsun didn’t know what to make of this character himself: he knew he existed, and he knew that there was something more to him than a mere buffoon and a mystifier. I think he loved Herr Nagel more than any other character he created. And why?

Because Herr Nagel was the unacknowledged saint which every artist is – the man who is ridiculed because his solutions, which are truly profound, seem too simple for the world. No man
wants
to be an artist – he is driven to it because the world refuses to recognize his proper leadership. Work meant nothing to me, because the real work to be done was being evaded. People regarded me as lazy and shiftless, but on the contrary I was an exceedingly active individual. Even if it was just hunting for a piece of tail, that was something, and well worth while, especially if compared to other forms of activity – such as making buttons or turning screws, or even removing appendixes. And why did people listen to me so readily when I applied for a job? Why did they find me entertaining? For the reason, no doubt, that I had always spent my time profitably. I brought them gifts – from my hours at the public library, from my idle ramblings through the streets, from my intimate experiences with women, from my afternoons at the burlesque, from my visits to the museum and the art galleries. Had I been a dud, just a poor honest bugger who wanted to work his balk off for so much a week, they wouldn’t have offered me the jobs they did, nor would they have handed me cigars or taken me to lunch or loaned me money as they frequently did. I must have had something to offer which perhaps unknowingly they prized beyond horsepower or technical ability. I didn’t know myself what it was, because I had neither pride, nor vanity, nor envy. About the big issues I was clear, but confronted by the petty details of life I was bewildered. I had to witness this same bewilderment on a colossal scale before I could grasp what it was all about. Ordinary men are often quicker in sizing up the practical situation: their ego is commensurate with the demands made upon it: the world is not very different from what they imagine it to be. But a man who is completely out of step with the rest of the world is either suffering from a colossal inflation of his ego or else the ego is so submerged as to be practically non-existent. Herr Nagel had to dive off the deep end in search of his true ego; his existence was a mystery, to himself and to every one else. I couldn’t afford to leave things hanging in suspense that way – the
mystery was too intriguing. Even if I had to rub myself like a cat against every human being I encountered, I was going to get to the bottom of it. Rub long enough and hard enough and the spark will come!

The hibernation of animals, the suspension of life practised by certain low forms of life, the marvellous vitality of the bedbug which lies in wait endlessly behind the wallpaper, the trance of the Yogi, the catalepsy of the pathologic individual, the mystic’s union with the cosmos, the immortality of cellular life, all these things the artist learns in order to awaken the world at the propitious moment. The artist belongs to the X root race of man; he is the spiritual microbe, as it were, which carries over from one root race to another. He is not crushed by misfortune, because he is not a part of the physical, racial scheme of things. His appearance is always synchronous with catastrophe and dissolution; he is the cyclical being which lives in the epicycle. The experience which he acquires is never used for personal ends; it serves the larger purpose to which he is geared. Nothing is lost on him, however trifling. If he is interrupted for twenty-five years in the reading of a book he can go on from the page where he left off as though nothing had happened in between. Everything that happens in between, which is “life” to most people, is merely an interruption in his forward round. The eternality of his work, when he expresses himself, is merely the reflection of the automatism of life in which he is obliged to lie dormant, a sleeper on the back of sleep, waiting for the signal which will announce the moment of birth. This is the big issue, and this was always clear to me, even when I denied it. The dissatisfaction which drives one on from one word to another, one creation to another, is simply a protest against the futility of postponement. The more awake one becomes, an artistic microbe, the less desire one has to do anything. Fully awake, everything is just and there is no need to come out of the trance. Action, as expressed in creating a work of art, is a concession to the automatic principle of death. Drowning myself in the Gulf of Mexico I was able to partake of an active life which would permit the real self to hibernate until I was ripe to be born. I understood it perfectly, though I
acted blindly and confusedly. I swam back to the stream of human activity until I got to the source of all action and there muscled in, calling myself personnel director of a telegraph company, and allowed the tide of humanity to wash over me like great white-capped breakers. All this active life, preceding the final act of desperation, led me from doubt to doubt, blinding me more and more to the real self which, like a continent choked with the evidences of a great and thriving civilization, had already sunk beneath the surface of the sea. The colossal ego was submerged, and what people observed moving frantically above the surface was the periscope of the soul searching for its target. Everything that came within range had to be destroyed, if I were ever to rise again and ride the waves. This monster which rose now and then to fix its target with deadly aim, which dove again and roved and plundered ceaselessly would, when the time came, rise for the last time to reveal itself as an ark, would gather unto itself a pair of each kind and at last, when the floods abated, would settle down on the summit of a lofty mountain peak thence to open wide its doors and return to the world what had been preserved from the catastrophe.

If I shudder now and then, when I think of my active life, if I have nightmares, possibly it is because I think of all the men I robbed and murdered in my day sleep. I did everything which my nature bade me to do. Nature is eternally whispering in one’s ear – “if you would survive you must kill!” Being human, you kill not like the animal but automatically, and the killing is disguised and its ramifications are endless, so that you kill without even thinking about it, you kill without need. The men who are the most honoured are the greatest killers. They believe that they are serving their fellowmen, and they are sincere in believing so, but they are heartless murderers and at moments, when they come awake, they realize their crimes and perform frantic, quixotic acts of goodness in order to expiate their guilt. The goodness of man stinks more than the evil which is in him, for the goodness is not yet acknowledged, not an affirmation of the conscious self. Being pushed over the precipice, it is easy at the last moment to surrender all one’s
possessions, to turn and extend a last embrace to all who are left behind. How are we to stop the blind rush? How are we to stop the automatic process, each one pushing the other over the precipice?

As I sat at my desk, over which I had put up a sign reading “Do not abandon all hope ye who enter here!” – as I sat there saying Yes, No, Yes, No, I realized, with a despair that was turning to white frenzy, that I was a puppet in whose hands society had placed a gatling gun. If I performed a good deed it was no different, ultimately, than if I had performed a bad deed. I was like an equals sign through which the algebraic swarm of humanity was passing. I was a rather important, active equals sign, like a general in time of war, but no matter how competent I were to become I could never change into a plus or a minus sign. Nor could any one else, as far as I could determine. Our whole life was built up on this principle of equation. The integers had become symbols which were shuffled about in the interests of death. Pity, despair, passion, hope, courage – these were the temporal refractions caused by looking at equations from varying angles. To stop the endless juggling by turning one’s back on it, or by facing it squarely and writing about it, would be no help either. In a hall of mirrors there is no way to turn your back on yourself. I
will not do this … I will do some other thing!
Very good. But can you do nothing at all? Can you stop thinking about not doing anything? Can you stop dead, and without thinking, radiate the truth which you know? That was the idea which lodged in the back of my head and which burned and burned, and perhaps when I was most expansive most radiant with energy, most sympathetic, most willing, helpful, sincere, good, it was this fixed idea which was shining through, and automatically I was saying – “why, don’t mention it … nothing at all, I assure you … no, please don’t thank me. it’s nothing,” etc. etc. From firing the gun so many hundreds of times a day perhaps I didn’t even notice the detonations any more; perhaps I thought I was opening pigeon traps and filling the sky with milky white fowl. Did you ever see a synthetic monster on the screen, a Frankenstein realized in
flesh and blood? Can you imagine how he might be trained to pull a trigger and see pigeons flying at the same time? Frankenstein is not a myth: Frankenstein is a very real creation born of the personal experience of a sensitive human being. The monster is always more real when it does not assume the proportions of flesh and blood. The monster of the screen is nothing compared to the monster of the imagination; even the existent pathologic monsters who find their way into the police station are but feeble demonstrations of the monstrous reality which the pathologist lives with. But to be the monster and the pathologist at the same time – that is reserved for certain species of men who, disguised as artists, are supremely aware that sleep is an even greater danger than insomnia. In order not to fall asleep, in order not to become victims of that insomnia which is called “living”, they resort to the drug of putting words together endlessly. This is not an automatic process, they say, because there is always present the illusion that they can stop it at will. But they cannot stop; they have only succeeded in creating an illusion, which is perhaps a feeble something, but it is far from being wide awake and neither active nor inactive. I
wanted to be wide awake without talking or writing about
it,
in order to accept life absolutely.
I mentioned the archaic men in the remote places of the world with who, I was communicating frequently. Why did I think these “savages” more capable of understanding me than the men and women who surrounded me? Was I crazy to believe such a thing? I don’t think so in the least. These “savages” are the degenerate remnants of earlier races of man who, I believe, must have had a greater hold on reality. The immortality of the race is constantly before our eyes in these specimens of the past who linger on in withered splendour. Whether the human race is immortal or not is not my concern, but the vitality of the race does mean something to me, and that it should be active or dormant means even more. As the vitality of the new race banks down the vitality of the old races manifests itself to the waking mind with greater and greater significance. The vitality of the old races lingers on even in death, but the vitality of the new race which is about to die seems already non-existent.
If a man were taking a swarming hive of bees to the river to drown them
… That was the image I carried about in me. If only I were the man, and not the bee! In some vague, inexplicable way I knew that I
was
the man, that I would not be drowned in the hive, like the others. Always, when we came forwards in a group I was signalled to stand apart; from birth I was favoured that way, and, no matter what tribulations I went through, I knew they were not fatal or lasting. Also, another strange thing took place in me whenever I was called to stand forth. I knew that I was superior to the man who was summoning me! The tremendous humility which I practised was not hypocritical but a condition provoked by the realization of the fateful character of the situation. The intelligence which I possessed, even as a stripling, frightened me; it was the intelligence of a “savage”, which is always superior to that of civilized men in that it is more adequate to the exigencies of circumstance. It is a
life
intelligence, even though life has seemingly passed them by. I felt almost as if I had been shot forward into a round of existence which for the rest of mankind had not yet attained its full rhythm. I was obliged to mark time if I were to remain with them and not be shunted off to another sphere of existence. On the other hand, I was in many ways lower than the human beings about me. It was as though I had come out of the fires of hell not entirely purged. I had still a tail and a pair of horns, and when my passions were aroused I breathed a sulphurous poison which was annihilating. I was always called a “lucky devil’. The good that happened to me was called “luck”, and the evil was always regarded as a result of my shortcomings. Rather, as the fruit of my blindness. Rarely did any one ever spot the evil in me! I was as adroit, in this respect, as the devil himself. But that I was frequently blind, everybody could see that. And at such times I was left alone, shunned, like the devil himself. Then I left the world, returned to the fires of hell – voluntarily. These comings and goings are as real to me, more real, in fact, than anything that happened in between. The friends who think they know me know nothing about me for the reason that the real me changed hands countless times. Neither the men who thanked
me, nor the men who cursed me, knew with whom they were dealing. Nobody ever got on to a solid footing with me, because I was constantly liquidating my personality. I was keeping what is called the “personality” in abeyance for the moment when, leaving it to coagulate, it would adopt a proper human rhythm. I was hiding my face until the moment when I would find myself in step with the world. All this was, of course, a mistake. Even the role of artist is worth adopting, while marking time. Action is important, even if it entails futile activity. One should not say Yes, No, Yes, No, even seated in the highest place. One should not be drowned in the human tidal wave, even for the sake of becoming a Master. One must beat with his own rhythm – at any price. I accumulated thousands of years of experience in a few short years, but the experience was wasted because I had no need of it. I had already been crucified and marked by the cross; I had been born free of the need to suffer – and yet I knew no other way to struggle forward than to repeat the drama. All my intelligence was against it. Suffering is futile, my intelligence told me over and over, but I went on suffering
voluntarily.
Suffering has never taught me a thing; for others it may still be necessary, but for me it is nothing more than an algebraic demonstration of spiritual inadaptability. The whole drama which the man of today is acting out through suffering does not exist for me: it never did, actually. All my Calvaries were rosy crucifixions, pseudo-tragedies to keep the fires of hell burning brightly for the real sinners who are in danger of being forgotten.