The Marginalian
The Marginalian

The Monarchs, Music, and the Meaning of Life: The Most Touching Deathbed Love Letter Ever Written

The Monarchs, Music, and the Meaning of Life: The Most Touching Deathbed Love Letter Ever Written

A version of this essay appears in the final chapters of Figuring.

As if classifying platonic relationships weren’t complex enough a task — one that requires a taxonomy of friendship types — what happens when the platonic and the romantic begin to blur? In an exquisite love letter, Sartre spoke of “turning abruptly from friendship to love.” And yet what if friendship and love weren’t opposite points between which to pivot but loci that overlap in varying degrees? Under the Romantic ideal of love, we have come to expect that every great romance should also contain within itself, in addition to erotic passion, a robust friendship. But we hold with deep suspicion the opposite — a platonic friendship colored with the emotional hues of romantic love, never given physical form but always aglow with an intensity artificially dimmed by the label of plain friendship. Perhaps we need not label these kaleidoscopic emotional universes after all; perhaps resisting the urge to classify and contain is the only way to do justice to their iridescent richness of sentiment and feeling.

A heartening testament to that possibility comes from the life of the pathbreaking marine biologist, conservationist, naturalist, and wonder-wielder Rachel Carson (May 27, 1907–April 14, 1964), who has contributed more than any other person to awakening the modern environmental consciousness — her 1962 book Silent Spring, published eighteen months before her life was cut short, led to the creation of Earth Day and the founding of the U.S. Environmental Protection Agency, and sparked the environmental movement as we know it today.

Rachel Carson’s senior portrait

But beneath Carson’s blazing intellect and her protective affection for the natural world lay an interior world as rich and passionate, animated by the same intensity of intelligent love.

In late 1952, just before Carson moved to Maine’s Southport Island with her mother, a local housewife named Dorothy Freeman wrote her a warm letter welcoming her to the close-knit island community. (Carson was already a famous author — her 1951 book The Sea Around Us had broken records by remaining on best-seller lists for eighteen months.) Their correspondence blossomed into a fast friendship aglow with anticipation of their first in-person meeting.

On December 30, 1953, Rachel visited the Freemans’ home and stayed for a night. “Reality can so easily fall short of hopes and expectations, especially where they have been high,” she wrote to Dorothy as soon as she returned home. “My dear one, there is not a single thing about you that I would change if I could!” She enclosed a Keats verse — “A thing of beauty is a joy forever: / its loveliness increases; it will never / pass into nothingness; but still will keep / a bower quiet for us, and a sleep / full of sweet dreams.” — and added:

I am certain, my dearest, that it will be forever a joy, of increasing loveliness with the years, and that in the intervals when being separated, we cannot have all the happiness of Wednesday, there will be, in each of our hearts, a little oasis of peace and ‘sweet dreams’ where the other is.

Rachel Carson at her microscope, 1951

Dorothy was married and devoted to her husband, but she soon took on unparalleled centrality in Rachel’s life. Although their relationship was mostly epistolary, it grew replete with such intense tenderness and was articulated in such romantic language that the label “friendship” fails to contain it — Rachel addressed Dorothy as “darling,” often “my very own darling.” The closing sentiment of a letter penned in February of 1954 — “Darling — always and always — I love you so dearly” — was typical of their mutual tenderness. In another letter planning their first visit since that initial meeting, Rachel exhales: “But, oh darling, I want to be with you so terribly that it hurts!”

Rachel Carson with Dorothy and Stanley Freeman, Southport Island

And yet their relationship was never a secret. Dorothy shared their letters with her husband, to which Rachel responded with sincere gladness:

How dear of him to say what he did. Perhaps this is the final little touch of the perfection in the whole episode… It means so very much to me to know that you have such an understanding, loving and wonderful husband… I want him to know what you mean to me.

For the remaining twelve years of Rachel Carson’s life, it was Dorothy’s love and daily devotion that warded off the scientist’s aching loneliness and her struggles with depression, fomented her creative and intellectual imagination, and nourished her visionary spirit as she gave form to some of the most influential ideas of the twentieth century in her writing. In early February of 1954, she articulated Dorothy’s centrality in her world in an immeasurably beautiful letter, found in Always, Rachel: The Letters of Rachel Carson and Dorothy Freeman, 1952–1964 (public library):

I don’t suppose anyone really knows how a creative writer works (he or she least of all, perhaps!) or what sort of nourishment his spirit must have. All I am certain of is this; that it is quite necessary for me to know that there is someone who is deeply devoted to me as a person, and who also has the capacity and the depth of understanding to share, vicariously, the sometimes crushing burden of creative effort, recognizing the heartache, the great weariness of mind and body, the occasional black despair it may involve — someone who cherishes me and what I am trying to create… The few who understood the creative problem were not people to whom I felt emotionally close; those who loved the non-writer part of me did not, by some strange paradox, understand the writer at all! And then, my dear one, you came into my life! … I knew when I first saw you that I wanted to see much more of you — I loved you before you left Southport — and very early in our correspondence last fall I began to sense that capacity to enter so fully into the intellectual and creative parts of my life as well as to be a dearly loved friend. And day by day all that I sensed in you has been fulfilled, but even more wonderfully than I could have dreamed…

I feel such a joyous surge of wonder every time I stop to think how in such a dark time and when I least expected it, something so lovely and richly satisfying came into my life.

This letter was intended as an answer to one penned a few days earlier, in which Dorothy had contemplated their relationship and asked Rachel in transcendent astonishment: “Don’t you ever marvel at yourself, finding yourself in such an overpowering emotional experience?” A week later, Rachel revisited the question and offered an even more direct answer:

I have wondered since … whether I may have forgotten to make it clear that — besides all the intellectual satisfaction I perhaps dwelt on at great length — it truly is for me, as for you, “an overpowering emotional experience.” If I didn’t, I think I can now trust that your heart knows it. I was thinking today, with what depth of gratitude I hope you know, how wonderfully sustaining is the assurance of your constant, day-and-night devotion and concern. Without it, I truly don’t know what I would be doing now, when there are a good many otherwise dark days.

Perhaps the most beautiful aspect of their relationship was its deep mutuality and the enormous generosity of spirit with which each beheld the other. With a grateful eye to the immensity of what Freeman is contributing to her life, Rachel wonders what she is contributing to Dorothy’s in turn:

Since one of the things about you that impressed me from the beginning was the lovely quality of your family life, I knew … that it was not lack of love. No one could be with you and Stan even a short time without realizing how devoted and congenial you are. And I wonder whether the very fact that you have experienced, and have yourself poured out, so much love, has not made you all the more receptive to the devotion offered by this newcomer in your life. You wrote so beautifully, weeks ago, of how one’s capacity to give love grows with the exercise of it, so perhaps the more love we have received, the more we are able to absorb and in that sense no one ever has enough. And I do know that the facts that we are, to an incredible degree “kindred spirits,” and that for many reasons we need all that we mean to each other, probably lie at the heart of our love. But the more I think about all we both have said, the more I feel that there is something that perhaps will always remain elusive and intangible — that the whole is something more than the sum of the various “reasons.” Henry Beston [one of Carson’s favorite authors and heroes, who had recently reviewed her book Under the Sea-Wind] says in the review I’m sending you today: “the sun — is always more than a gigantic mass of ions, it is a splendor and a mystery, a force and a divinity, it is life and the symbol of life.” Our analysis has been beautiful and comforting and satisfying, but probably it will never be quite complete — never encompass the whole “splendor and mystery.”

This “splendor and mystery” continued to unfold and expand between them, growing only richer with time. Two years later, Rachel writes to Dorothy:

My own darling,

For your birthday, this is to tell you — as if you didn’t know — how dearly and tenderly I love you. You have come to occupy a place in my life that no one else could fill, and it is strange now to contemplate all the empty years when you weren’t there. But perhaps we shouldn’t regret those years — perhaps instead we should just give ourselves over to wonder and gratitude that a friendship so satisfying and so full of joy and beauty could come to each of us in the middle years — when, perhaps, we needed it most!

[…]

Darling, do you know how wonderful it is to have you? I hope you do.

I love you.

Rachel

In the spring of 1960, just as she was finishing the draft of the two chapters in Silent Spring dealing with the carcinogenic effects of chemicals, Rachel Carson was diagnosed with breast cancer. By December, despite surgery, it had metastasized. She continued to work tirelessly on the book and other projects through increasingly debilitating illness.

In September of 1963, shortly after her testimony before President John F. Kennedy’s Science Advisory Committee became instrumental in the first regulatory policies on pesticides, she wrote a stunning letter to Dorothy. It contained a contemplation of her own mortality so profound, so poignant, so tenderhearted and transcendent that it could only be articulated to the person who knew her heart most intimately. She writes:

Dear One,

This is a postscript to our morning at Newagen, something I think I can write better than say. For me it was one of the loveliest of the summer’s hours, and all the details will remain in my memory: that blue September sky, the sounds of the wind in the spruces and surf on the rocks, the gulls busy with their foraging, alighting with deliberate grace, the distant views of Griffiths Head and Todd Point, today so clearly etched, though once half seen in swirling fog. But most of all I shall remember the monarchs, that unhurried westward drift of one small winged form after another, each drawn by some invisible force. We talked a little about their migration, their life history. Did they return? We thought not; for most, at least, this was the closing journey of their lives.

But it occurred to me this afternoon, remembering, that it had been a happy spectacle, that we had felt no sadness when we spoke of the fact that there would be no return. And rightly — for when any living thing has come to the end of its life cycle we accept that end as natural.

For the Monarch, that cycle is measured in a known span of months. For ourselves, the measure is something else, the span of which we cannot know. But the thought is the same: when that intangible cycle has run its course it is a natural and not unhappy thing that a life comes to an end.

That is what those brightly fluttering bits of life taught me this morning. I found a deep happiness in it — so I hope, may you. Thank you for this morning.

Rachel

In another letter written three months before her death but delivered posthumously, she revisits the subject of her mortality from the perspective of her relationship with Dorothy, the great gift of her life:

Darling,

[…]

When I think back to the many farewells that have marked the decade (almost) of our friendship, I realize they have almost been inarticulate. I remember chiefly the great welling up of thoughts that somehow didn’t get put into words — the silences heavy with things unsaid. But then, we knew or hoped, there was always another chance — and always the letters to fill the gaps.

With a lucid and almost shockingly serene awareness of her imminent mortality, she adds:

I have had a rich life, full of rewards and satisfactions that come to few and if it must end now, I can feel that I have achieved most of what I wished to do. That wouldn’t have been true two years ago, when I first realized my time was short, and I am so grateful to have had this extra time.

My regrets, darling, are for your sadness, for leaving Roger [the eleven-year-old orphan son of Carson’s niece, whom she had adopted], when I so wanted to see him through manhood, for dear Jeffie [Carson’s cat] whose life is linked to mine.

[…]

But enough of that. What I want to write of is the joy and fun and gladness we have shared — for these are the things I want you to remember — I want to live on in your memories of happiness. I shall write more of those things. But tonight I’m weary and must put out the light. Meanwhile, there is this word — and my love will always live.

Rachel

In her final letter, written as Freeman was en route to a deathbed visit but only delivered two weeks after Rachel Carson’s death, she writes:

My darling,

You are starting on your way to me in the morning, but I have such a strange feeling that I may not be here when you come — so this is just an extra little note of farewell, should that happen. There have been many pains (heart) in the past few days, and I’m weary in every bone. And tonight there is something strange about my vision, which may mean nothing. But of course I thought, what if I can’t write — can’t see to write — tomorrow? So, a word before I turn out the light.

[…]

Darling — if the heart does take me off suddenly, just know how much easier it would be for me that way. But I do grieve to leave my dear ones. As for me, however, it is quite all right. Not long ago I sat late in my study and played Beethoven, and achieved a feeling of real peace and even happiness.

Never forget, dear one, how deeply I have loved you all these years.

Rachel

Always, Rachel is an achingly transcendent read in its entirety. Complement this particularly poignant portion with Oliver Sacks on the measure of living and the dignity of dying, then revisit Carson on why it is more important to feel than to know.

UPDATE: Carson — her epoch-making cultural contribution as a scientist, and the courage to love outside society’s predetermined boxes that sprang from the same unusual source as her visionary science — is the crowning and closing figure in my book Figuring.

BP

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

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

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

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

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

Simone de Beauvoir by Barbara Klemm. (Städel Museum)

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

Old age is not a necessary end to human life.

[…]

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

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

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

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

She writes:

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

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

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

BP

How to Grow Up: Nick Cave’s Life-Advice to a 13-Year-Old

“Make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life,” Bertrand Russell counseled in his timeless advice on how to grow old. There is a lovely symmetry between this orientation to the winter of life and the natural state of its springtime — in youth, curiosity unfurls centripetally from the self to the world, touching more and more facets of it with that electric jolt of discovery when everything is new and interesting and dazzling with delight.

How to harness youth’s centripetal curiosity as a creative force for bettering the world is what Nick Cave — himself an insightful reckoner with the art of growing older — explores in answering a 13-year-old boy’s question about how to live a full, creative, actualized, spiritually rich life in “a world ridden with so much hate, and disconnect.”

Nick Cave

In consonance with W.E.B. Du Bois’s advice to his teenage daughter and with David Bowie’s idea of perfect happiness, Cave writes:

Read. Read as much as possible. Read the big stuff, the challenging stuff, the confronting stuff, and read the fun stuff too. Visit galleries and look at paintings, watch movies, listen to music, go to concerts — be a little vampire running around the place sucking up all the art and ideas you can. Fill yourself with the beautiful stuff of the world. Have fun. Get amazed. Get astonished. Get awed on a regular basis, so that getting awed is habitual and becomes a state of being. Fully understand your enormous value in the scheme of things because the planet needs people like you, smart young creatives full of awe, who can minister to the world with positive, mischievous energy, young people who seek spiritual enrichment and who see hatred and disconnection as the corrosive forces they are. These are manifest indicators of a human being with immense potential.

This openhearted curiosity, this aura of astonishment, becomes an antidote to the spiritual poison most corrosive to the world — cynicism, that supreme enemy of hope. At any stage of life, the refusal to succumb to cynicism is among our greatest triumphs of the spirit. It is certainly our mightiest force of courage and resistance to the cowardly denouncements of possibility that pock the countenance of humanity.

One of Antoine de Saint-Exupéry’s original watercolors for The Little Prince.

Cave’s urgent words to the boy speak to the tender, hopeful, openhearted child in each of us — for, in the plainest existential sense, we are daily beginners at life:

Absorb into yourself the world’s full richness and goodness and fun and genius, so that when someone tells you it’s not worth fighting for, you will stick up for it, protect it, run to its defence, because it is your world they’re talking about, then watch that world continue to pour itself into you in gratitude. A little smart vampire full of raging love, amazed by the world.

Complement with philosopher Martha Nussbaum’s advice on life and Rebecca Solnit’s lovely letter to children about the value of reading, then revisit Nick Cave on self-forgiveness, the relationship between vulnerability and freedom, and the antidote to our existential helplessness.

BP

The Art of Choosing Love Over Not-Love: Rumi’s Antidote to Our Human Tragedy

The Art of Choosing Love Over Not-Love: Rumi’s Antidote to Our Human Tragedy

“What exists, exists so that it can be lost and become precious,” Lisel Mueller wrote in her short, stunning poem about what gives meaning to our mortal lives.

To become precious — that is the work of love, the task of love, the great reward of love. The recompense of death. The human miracle that makes the transience of life not only bearable but beautiful.

It is heartbreaking enough that we do lose everything that exists, everything and everyone we love, until we lose life itself — for we are a function of a universe in which it cannot be otherwise. But it is our singular human-made heartbreak that we often cope with our terror of loss — that deepest awareness of our own mortality — by losing sight of just how precious we are to each other, squandering in less-than-love the chance-miracle of our time alive together, only to recover our vision when entropy has taken its toll, when it is too late. We write poems and pop songs about our self-made tragedy — “The art of losing isn’t hard to master“; “Don’t it always seem to go that you don’t know what you’ve got till it’s gone.” — and we go on living it.

Eight centuries before Mueller lived and died, an impassioned invitation to transcend our self-made tragedy took shape in another short, stunning poem by another poet of uncommon contact with the deepest strata of life-truth: Rumi (September 30, 1207–December 17, 1273), who believed that you must “gamble everything for love, if you are a true human being.” Rumi, ancient and eternal. Magnetic in his eloquent devotion and his soulful intelligence. Majestic in his whirling silk robe and his defiant disdain for his culture’s worship of status. Volcanic with poetry.

Rumi (detail from a 16th-century Persian illuminated manuscript, Morgan Library & Museum)

In his sixty-six years, Rumi composed nearly sixty-six thousand verses, animated by an ecstatic devotion to living more fully and loving more deeply. Having mastered the mathematical musicality of the quatrain, he became a virtuoso of the ghazal with its series of couplets, each invoking a different poetic image, each crowned with the same refrain — a kind of kinetic sculpture of surprise, rapturous with rhythm.

A dazzling selection of his poetry, including some never previously alive in English, appears in Gold (public library), newly translated and inspirited by poet and musician Haleh Liza Gafori.

Reflecting on the creative challenge of invoking the poetic truth of one epoch and culture into another, she writes:

The languages of Farsi and English possess quite different poetic resources and habits. In English, it is impossible to reproduce the rich interplay of sound and rhyme (internal as well as terminal) and the wordplay that characterize and even drive Rumi’s poems. Meanwhile, the tropes, abstractions, and hyperbole that are so abundant in Persian poetry contrast with the spareness and concreteness characteristic of poetry in English, especially in the modern tradition. I have sought to honor the demands of contemporary American poetry and conjure its music while, I hope, carrying over the whirling movement and leaping progression of thought and imagery in Rumi’s poetry… I have chosen poems that seem to me beautiful, meaningful, and central to Rumi’s vision, poems that I felt I could successfully translate and that speak to our times.

Haleh Liza Gafori

What emerges is a testament to the Nobel-winning Polish poet Wisława Szymborska’s lovely notion of “that rare miracle when a translation stops being a translation and becomes… a second original.”

Here is Haleh Liza Gafori reading for us her translation of Rumi’s lens-clearing invitation to step beyond our self-made tragedy and into the deepest, perhaps the only, truth of life:

LET’S LOVE EACH OTHER
by Rumi (translated by Haleh Liza Gafori)

Let’s love each other,
let’s cherish each other, my friend,
before we lose each other.

You’ll long for me when I’m gone.
You’ll make a truce with me.
So why put me on trial while I’m alive?

Why adore the dead but battle the living?

You’ll kiss the headstone of my grave.
Look, I’m lying here still as a corpse,
dead as a stone. Kiss my face instead!

Complement this fragment of Gold with James Baldwin on how separation illuminates the power of love and Thich Nhat Hanh on the art of deep listening — a practice also central to Rumi’s life — as the root of loving relationship, then revisit poet Jane Hirshfield’s timeless hymn to love and loss.

BP

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