Gift From the Sea (2 page)

At first, the tired body takes over completely. As on shipboard, one descends into a deck-chair apathy. One is forced against one’s mind, against all tidy resolutions, back into the primeval rhythms of the seashore. Rollers on the beach, wind in the pines, the slow flapping of herons across sand dunes, drown out the hectic rhythms of city and suburb, time tables and schedules. One falls under their spell, relaxes, stretches out prone. One becomes, in fact, like the element on which one lies, flattened by the sea; bare, open, empty as the beach, erased by today’s tides of all yesterday’s scribblings.

And then, some morning in the second week, the mind wakes, comes to life again. Not in a city sense—no—but beach-wise. It begins to drift, to play, to turn over in gentle careless rolls like those lazy waves on the beach. One never knows what chance treasures these easy unconscious rollers may toss up, on the smooth white sand of the conscious mind; what
perfectly rounded stone, what rare shell from the ocean floor. Perhaps a channelled whelk, a moon shell or even an argonaut.

But it must not be sought for or—heaven forbid!—dug for. No, no dredging of the sea bottom here. That would defeat one’s purpose. The sea does not reward those who are too anxious, too greedy, or too impatient. To dig for treasures shows not only impatience and greed, but lack of faith. Patience, patience, patience, is what the sea teaches. Patience and faith. One should lie empty, open, choiceless as a beach—waiting for a gift from the sea.

T
he shell in my hand is deserted. It once housed a whelk, a snail-like creature, and then temporarily, after the death of the first occupant, a little hermit crab, who has run away, leaving his tracks behind him like a delicate vine on the sand. He ran away, and left me his shell. It was once a protection to him. I turn the shell in my hand, gazing into the wide open door from which he made his exit. Had it become an encumbrance?
Why did he run away? Did he hope to find a better home, a better mode of living? I too have run away, I realize, I have shed the shell of my life, for these few weeks of vacation.

But his shell—it is simple; it is bare, it is beautiful. Small, only the size of my thumb, its architecture is perfect, down to the finest detail. Its shape, swelling like a pear in the center, winds in a gentle spiral to the pointed apex. Its color, dull gold, is whitened by a wash of salt from the sea. Each whorl, each faint knob, each criss-cross vein in its egg-shell texture, is as clearly defined as on the day of creation. My eye follows with delight the outer circumference of that diminutive winding staircase up which this tenant used to travel.

My shell is not like this, I think. How untidy it has become! Blurred with moss, knobby with barnacles, its shape is hardly recognizable any more. Surely, it had a shape once. It has a shape still in my mind. What is the shape of my life?

The shape of my life today starts with a family. I have a husband, five children and a home just beyond
the suburbs of New York. I have also a craft, writing, and therefore work I want to pursue. The shape of my life is, of course, determined by many other things; my background and childhood, my mind and its education, my conscience and its pressures, my heart and its desires. I want to give and take from my children and husband, to share with friends and community, to carry out my obligations to man and to the world, as a woman, as an artist, as a citizen.

But I want first of all—in fact, as an end to these other desires—to be at peace with myself. I want a singleness of eye, a purity of intention, a central core to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact—to borrow from the language of the saints—to live “in grace” as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony. I am seeking perhaps what Socrates asked for in the prayer from the
Phaedrus
when he said, “May the outward and inward man be at one.” I would like to achieve a state
of inner spiritual grace from which I could function and give as I was meant to in the eye of God.

Vague as this definition may be, I believe most people are aware of periods in their lives when they seem to be “in grace” and other periods when they feel “out of grace,” even though they may use different words to describe these states. In the first happy condition, one seems to carry all one’s tasks before one lightly, as if borne along on a great tide; and in the opposite state one can hardly tie a shoe-string. It is true that a large part of life consists in learning a technique of tying the shoe-string, whether one is in grace or not. But there are techniques of living too; there are even techniques in the search for grace. And techniques can be cultivated. I have learned by some experience, by many examples and by the writings of countless others before me, also occupied in the search, that certain environments, certain modes of life, certain rules of conduct are more conducive to inner and outer harmony than others. There are, in fact, certain roads that one may follow. Simplification of life is one of them.

I mean to lead a simple life, to choose a simple shell I can carry easily—like a hermit crab. But I do not. I find that my frame of life does not foster simplicity. My husband and five children must make their way in the world. The life I have chosen as wife and mother entrains a whole caravan of complications. It involves a house in the suburbs and either household drudgery or household help which wavers between scarcity and non-existence for most of us. It involves food and shelter; meals, planning, marketing, bills and making the ends meet in a thousand ways. It involves not only the butcher, the baker, the candlestickmaker but countless other experts to keep my modern house with its modern “simplifications” (electricity, plumbing, refrigerator, gas-stove, oil-burner, dish-washer, radios, car and numerous other labor-saving devices) functioning properly. It involves health; doctors, dentists, appointments, medicine, cod-liver oil, vitamins, trips to the drugstore. It involves education, spiritual, intellectual, physical; schools, school conferences, car-pools, extra trips for basketball or orchestra practice; tutoring; camps, camp equipment and transportation. It involves
clothes, shopping, laundry, cleaning, mending, letting skirts down and sewing buttons on, or finding someone else to do it. It involves friends, my husband’s, my children’s, my own, and endless arrangements to get together; letters, invitations, telephone calls and transportation hither and yon.

For life today in America is based on the premise of ever-widening circles of contact and communication. It involves not only family demands, but community demands, national demands, international demands on the good citizen, through social and cultural pressures, through newspapers, magazines, radio programs, political drives, charitable appeals and so on. My mind reels with it. What a circus act we women perform every day of our lives. It puts the trapeze artist to shame. Look at us. We run a tight rope daily, balancing a pile of books on the head. Baby-carriage, parasol, kitchen chair, still under control. Steady now!

This is not the life of simplicity but the life of multiplicity that the wise men warn us of. It leads not to unification but to fragmentation. It does not bring grace; it destroys the soul. And this is not only true of
my life, I am forced to conclude; it is the life of millions of women in America. I stress America, because today, the American woman more than any other has the privilege of choosing such a life. Woman in large parts of the civilized world has been forced back by war, by poverty, by collapse, by the sheer struggle to survive, into a smaller circle of immediate time and space, immediate family life, immediate problems of existence. The American woman is still relatively free to choose the wider life. How long she will hold this enviable and precarious position no one knows. But her particular situation has a significance far above its apparent economic, national or even sex limitations.

For the problem of the multiplicity of life not only confronts the American woman, but also the American man. And it is not merely the concern of the American as such, but of our whole modern civilization, since life in America today is held up as the ideal of a large part of the rest of the world. And finally, it is not limited to our present civilization, though we are faced with it now in an exaggerated form. It has always been one of the pitfalls of mankind.
Plotinus was preaching the dangers of multiplicity of the world back in the third century. Yet, the problem is particularly and essentially woman’s. Distraction is, always has been, and probably always will be, inherent in woman’s life.

For to be a woman is to have interests and duties, raying out in all directions from the central mother-core, like spokes from the hub of a wheel. The pattern of our lives is essentially circular. We must be open to all points of the compass; husband, children, friends, home, community; stretched out, exposed, sensitive like a spider’s web to each breeze that blows, to each call that comes. How difficult for us, then, to achieve a balance in the midst of these contradictory tensions, and yet how necessary for the proper functioning of our lives. How much we need, and how arduous of attainment is that steadiness preached in all rules for holy living. How desirable and how distant is the ideal of the contemplative, artist or saint—the inner inviolable core, the single eye.

With a new awareness, both painful and humorous, I begin to understand why the saints were rarely married
women. I am convinced it has nothing inherently to do, as I once supposed, with chastity or children. It has to do primarily with distractions. The bearing, rearing, feeding and educating of children; the running of a house with its thousand details; human relationships with their myriad pulls—woman’s normal occupations in general run counter to creative life, or contemplative life, or saintly life. The problem is not merely one of
Woman and Career, Woman and the Home, Woman and Independence
. It is more basically: how to remain whole in the midst of the distractions of life; how to remain balanced, no matter what centrifugal forces tend to pull one off center; how to remain strong, no matter what shocks come in at the periphery and tend to crack the hub of the wheel.

What is the answer? There is no easy answer, no complete answer. I have only clues, shells from the sea. The bare beauty of the channelled whelk tells me that one answer, and perhaps a first step, is in simplification of life, in cutting out some of the distractions. But how? Total retirement is not possible. I cannot shed my responsibilities. I cannot permanently inhabit a
desert island. I cannot be a nun in the midst of family life. I would not want to be. The solution for me, surely, is neither in total renunciation of the world, nor in total acceptance of it. I must find a balance somewhere, or an alternating rhythm between these two extremes; a swinging of the pendulum between solitude and communion, between retreat and return. In my periods of retreat, perhaps I can learn something to carry back into my worldly life. I can at least practice for these two weeks the simplification of outward life, as a beginning. I can follow this superficial clue, and see where it leads. Here, in beach living, I can try.

• • •

One learns first of all in beach living the art of shedding; how little one can get along with, not how much. Physical shedding to begin with, which then mysteriously spreads into other fields. Clothes, first. Of course, one needs less in the sun. But one needs less anyway, one finds suddenly. One does not need a closet-full, only a small suitcase-full. And what a relief it is! Less taking up and down of hems, less
mending and—best of all—less worry about what to wear. One finds one is shedding not only clothes—but vanity.

Next, shelter. One does not need the airtight shelter one has in winter in the North. Here I live in a bare sea-shell of a cottage. No heat, no telephone, no plumbing to speak of, no hot water, a two-burner oil stove, no gadgets to go wrong. No rugs. There were some, but I rolled them up the first day; it is easier to sweep the sand off a bare floor. But I find I don’t bustle about with unnecessary sweeping and cleaning here. I am no longer aware of the dust. I have shed my Puritan conscience about absolute tidiness and cleanliness. Is it possible that, too, is a material burden? No curtains. I do not need them for privacy; the pines around my house are enough protection. I want the windows open all the time, and I don’t want to worry about rain. I begin to shed my Martha-like anxiety about many things. Washable slipcovers, faded and old—I hardly see them; I don’t worry about the impression they make on other people. I am shedding pride. As little furniture as possible; I shall not need
much. I shall ask into my shell only those friends with whom I can be completely honest. I find I am shedding hypocrisy in human relationships. What a rest that will be! The most exhausting thing in life, I have discovered, is being insincere. That is why so much of social life is exhausting; one is wearing a mask. I have shed my mask.