The Spiral Staircase. Karen Armstrong

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СКАЧАТЬ active and protective of others, like the initiate of a tribal rite of passage, I was scared stiff. Unable to love or to accept love, I had become less than human. I had wanted to be transformed and enriched; instead I was diminished. Instead of becoming strong, I was simply hard. The coldness and frequent unkindness, designed to ‘toughen us up’, had left me feeling merely impaired, like a piece of tough steak. The training was designed to make us transcend ourselves, and go beyond the egotism and selfishness that hold us back from God. But now I seemed stuck inside myself, unable either to escape, or to reach out to others. An initiation prepares you for life in the community; I had left the community that I was supposed to serve, and was inhabiting a world that I had been trained, at a profound level, to reject.

      One of the most difficult things about returning to the family home was that at every turn I kept meeting my former self – the undamaged, seventeen-year-old Karen, who had been vital and full of hope. In my bedroom, I remembered how I had sat in this very chair, and lain on that very bed, full of excitement about the great adventure I was about to begin. When I took down a book from my shelves, I remembered my wonder and delight when I had first read this novel, or come across that poem. There were boxes of letters and postcards to friends, full of affection and an easy intimacy that I could no longer imagine. That person had gone; she had indeed died under the funeral pall. I felt bereaved – full of grief as though for a dead friend. This, I knew, was entirely my own fault. My superiors had not intended this to happen to me; they had not meant to push me into this limbo. I had not responded properly to the training. I had been too feeble to go all the way, to let myself truly die. I had kept on hankering for love and affection, and wept because I was too weak to endure these robust austerities. I had attempted something that was beyond my capacities, and been injured by my presumption – like a little girl who, in her impatience to become a ballerina, insists on going en pointe too early, before her feet are properly mature, and hobbles herself for ever.

      Love was beyond me; even friendship was difficult. But at least I had my work. I knew that I was good at academic study. Despite the upheaval of leaving the religious life, I had done very well at Oxford so far and was expected to get a first-class degree. With that under my belt, I could become an academic, engaged in full-time study and teaching the subject I loved. So I returned to Oxford for the summer, full of renewed determination to do even better and make this prospect a reality. If I had lost one cloister, I could immure myself in my studies and find another.

      To my dismay, I found a new obstacle. This term I was sent out to study with a young tutor at one of the men’s colleges. My tutorial partner was Charlotte, an immensely gifted girl who had her own troubles. Her mother had died during our first year and Charlotte had become anorexic. Even though she seemed over the worst, she was still thin and wary of food. We had often eyed each other knowingly, wryly acknowledging that we were both struggling, so it was good to be spending more time together. Charlotte wanted to be a novelist. ‘She can really write,’ Dorothy Bednarowska had told me, and she had already introduced Charlotte to a literary agent. But Charlotte found the academic study of literature difficult. Her work was brilliant and original but, ‘Studying literature so critically and technically is bad for my writing,’ she told me. Fearing that it would cramp her own style, she refused to study the novel at all. As was customary at Oxford, we had to read our essays aloud to our tutor during the weekly tutorial, and Charlotte was obviously perplexed, even repelled by mine. ‘Idon’t know how you churn out all this stuff,’ she had said to me once. ‘It’s beautiful in a way. Your essays are like Gothic cathedrals, with all the right scholars and theories slotted together and built into a massive structure of conformity.’ I wasn’t sure that I liked the sound of that. I enjoyed reading the literary criticism that Charlotte hated. I found it fun to weigh one scholar against another and make a pattern of my own out of other people’s thoughts. But I was uneasily aware that not much of myself was going into my work, and that what I was presenting, week after week, was other people’s ideas rather than my own.

      That would not be allowed this term, however. Our new tutor was a rather affected but reputedly very clever young don at one of the more modern colleges. We sat in his bright, book-lined room overlooking the forecourt, watching some students teasing the goldfish in the moat. Dr Brentwood Smyth sprawled elegantly in a large leather armchair, leaping up occasionally to consult a text. ‘You got a Violet Vaughan Morgan prize, didn’t you?’ he asked me. ‘Impressive. You must be very good at exams.’ I could tell that he did not think much of this accomplishment. He seemed more interested in Charlotte, whose original, thoughtful response to his questions clearly intrigued him.

      ‘Oh, don’t let’s have a fixed time!’ he cried impatiently when I asked him when we should come for tutorials. ‘That’s the trouble with the women’s colleges! They’re organized like high schools. Just ring me up when your essay is done.’

      ‘What should we write about?’ I asked him.

      ‘Oh, anything you like! I’m not going to set you one of those dreary exam questions. I’m sure you get quite enough of those at St Anne’s. No. Just write me something on one poem. Take “Frost at Midnight”. Coleridge. Don’t read any literary criticism. Just live with the poem for a week and then tell me what it means to you. Not to anybody else. When you’re ready, give me a call.’

      This was music to Charlotte’s ears, but worrying for me. I could see that it was a good idea and, indeed in later years when I came to teach literature myself, I would often set my students a similar task. But the problem back then was that I just couldn’t do it. I needed to escape into other people’s books and minds because, when left entirely to my own devices, I found that I had nothing to say. It wasn’t exactly that the poem did not speak to me. It was clearly an extraordinary work. I could have made it the basis for a fascinating essay on the English Romantic movement. But what did the poem say to me? That was what Dr Brentwood Smyth wanted to know and I didn’t know what I was going to tell him. I found myself thinking of some other lines by Coleridge, written in a period of deep depression, when he looked out at the evening sky ‘with its peculiar tint of yellow-green’, at the thin clouds, the moon and the stars:

      I see them all so excellently fair,

      I see, not feel, how beautiful they are!

      

      I should have been pierced by the poem, and then have leapt out to meet it. I used to be like that. I remembered how deeply poetry had touched me while I was at school. But yet again, as with my relations with people, there was only deadness, nothingness. I was now impervious even to the literature that I thought I had loved.

      An initiation is supposed to make you self-reliant, but mine had made me dependent. As I struggled to fill the requisite number of pages for my essay, I had to face the grim fact that I no longer had ideas of my own. Indeed, I had been carefully trained not to have them. There had been a moment early in the Postulantship, when I had heard a warning bell. We were doing a little course in Apologetics, which explained the rational grounds for faith. I was set an essay: ‘Assess the historical evidence for the Resurrection.’ I had read the requisite textbooks, could see what was required, and duly produced a discussion of the events of the first Easter Sunday that made Jesus’ rising from the tomb as uncontroversial and unproblematic historically as the Battle of Waterloo. This was nonsense, of course, but that did not seem to matter in Apologetics.

      ‘Yes, Sister, very nice.’ Mother Greta, the pale, delicate nun who was supervising our studies, smiled at me as she handed back my essay. ‘This is a very good piece of work.’

      ‘But, Mother,’ I suddenly found myself saying. ‘It isn’t true, is it?’

      Mother Greta sighed, pushing her hand under her tightly-fitting cap and rubbing her forehead as if to erase unwelcome thoughts. ‘No, Sister,’ she said wearily. ‘It isn’t true. But please don’t tell the others.’

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