We go through life seeing reality not as it really is, in its unfathomable depths of complexity and contradiction, but as we hope or fear or expect it to be. Too often, we confuse certainty for truth and the strength of our beliefs for the strength of the evidence. When we collide with the unexpected, with the antipode to our hopes, we are plunged into bewildered despair. We rise from the pit only by love. Perhaps Keats had it slightly wrong — perhaps truth is love and love is truth.
Lamott writes in the prelude:
In general, it doesn’t feel like the light is making a lot of progress. It feels like death by annoyance. At the same time, the truth is that we are beloved, even in our current condition, by someone; we have loved and been loved. We have also known the abyss of love lost to death or rejection, and that it somehow leads to new life. We have been redeemed and saved by love, even as a few times we have been nearly destroyed, and worse, seen our children nearly destroyed. We are who we love, we are one, and we are autonomous.
She turns to the greatest paradox of the human heart — our parallel capacities for the perpendiculars of immense love and immense despair:
Love has bridged the high-rises of despair we were about to fall between. Love has been a penlight in the blackest, bleakest nights. Love has been a wild animal, a poultice, a dinghy, a coat. Love is why we have hope.
So why have some of us felt like jumping off tall buildings ever since we can remember, even those of us who do not struggle with clinical depression? Why have we repeatedly imagined turning the wheels of our cars into oncoming trucks?
We just do.
To me, this is very natural. It is hard here.
And yet, in the wreckage of this hardship, we find our most redemptive potentialities:
There is the absolute hopelessness we face that everyone we love will die, even our newborn granddaughter, even as we trust and know that love will give rise to growth, miracles, and resurrection. Love and goodness and the world’s beauty and humanity are the reasons we have hope. Yet no matter how much we recycle, believe in our Priuses, and abide by our local laws, we see that our beauty is being destroyed, crushed by greed and cruel stupidity. And we also see love and tender hearts carry the day. Fear, against all odds, leads to community, to bravery and right action, and these give us hope.
In a sentiment that calls to mind what psychologists call “the vampire problem” — the limiting loop by which we fail to imagine transformation because the very faculty doing the imagining can only be informed by the already transformed self — Lamott adds:
We can change. People say we can’t, but we do when the stakes or the pain is high enough. And when we do, life can change. It offers more of itself when we agree to give up our busyness.
Nothing keeps us from changing more than our tendency — our willingness — to remain locked into versions of ourselves, into personae and identities barred in by heavy leaden rods of self-righteousness. Too often, we’d rather be right than understand — ourselves or others or the world — but it is only understanding, which only grows by leaps and bounds of wrong guesses and failed theories, that firms our grasp of reality.
Lamott addresses this tragic self-limitation in the opening essay, titled “Puzzles.” With an eye to “the fleecy cloak we’ve made for ourselves, the finery of being right,” she writes:
When we are stuck in our convictions and personas, we enter into the disease of having good ideas and being right… We think we have a lock on truth, with our burnished surfaces and articulation, but the bigger we pump ourselves up, the easier we are to prick with a pin. And the bigger we get, the harder it is to see the earth under our feet.
Half a century after Joan Didion reflected on learning not to mistake self-righteousness for morality, Lamott adds:
We all know the horror of having been Right with a capital R, feeling the surge of a cause, whether in politics or custody disputes. This rightness is so hot and steamy and exciting, until the inevitable rug gets pulled out from under us. Then we get to see that we almost never really know what is true, except what everybody else knows: that sometimes we’re all really lonely, and hollow, and stripped down to our most naked human selves.
It is the worst thing on earth, this truth about how little truth we know. I hate and resent it. And yet it is where new life rises from.
The problem, of course, is that truth remains slippery, making our entire existence a giant slipping slide into what the poet Wisława Szymborska called “unfathomable life.” Still, somehow, we slip and slide and get by. We swim through the world, fragile and disoriented, buoyed only by love, transformed only by love.
Nearly a century and a half after Nietzsche considered truth and lies in a nonmoral sense, Lamott writes:
Scientists say we are made of stars, and I believe them, although my upper arms look like hell. Maybe someday the stars will reabsorb me. Maybe, as fundamentalist Christians have shared with me, I will rot in hell for all eternity, which I would hate, because I am very sensitive. Besides, I have known hell, and I have also known love. Love was bigger.
What comforts us is that, after we make ourselves crazy enough, we can let go inch by inch into just being here; every so often, briefly. There is flow everywhere in nature — glaciers are just rivers that are moving really, really slowly — so how could there not be flow in each of us? Or at least in most of us? When we detach or are detached by tragedy or choice from the tendrils of identity, unexpected elements feed us. There is weird food in the flow, like the wiggly bits that birds watch for in tidal channels. Protein and greens are obvious food, but so is buoyancy, when we don’t feel as mired in the silt of despair.
Echoing philosopher Martha Nussbaum’s beautiful and discomfiting assertion that “to be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control,” Lamott adds:
How can we celebrate paradox, let alone manage at all, knowing how scary the future may be — that the baby brother will grow, and ignore you or hurt you or break your heart? Or that we may die, after an unattractive decline, or bomb North Korea later today? We remember that because truth is paradox, something beautiful is also going on. So while trusting that and waiting for revelation, we do the next right thing. We tell the truth. We march, make dinner, have rummage sales to raise relief funds. Whoever arranges such things keeps distracting us and shifting things around so we don’t get stuck in hopelessness: we can take one loud, sucking, disengaging step back into hope. We remember mustard seeds, that the littlest things will have great results. We do the smallest, realest, most human things. We water that which is dry.
Almost Everything is a buoyant read in its entirety. Complement this particular fragment with Hannah Arendt on the crucial difference between truth and meaning and Zadie Smith on optimism and despair, then revisit Lamott on forgiveness as the root of self-respect, how we find meaning in a crazy-making world, the greatest gift of friendship, how perfectionism kills creativity, and her superb manifesto for handling haters.