Moon Palace (9 page)

I slept in the park every night after that. It became a sanctuary for me, a refuge of inwardness against the grinding demands of the streets. There were eight hundred and forty acres to roam in, and unlike the massive gridwork of buildings and towers that loomed outside the perimeter, the park offered me the possibility of solitude, of separating myself from the rest of the world. In the streets, everything is bodies and commotion, and like it or not, you cannot enter them without adhering to a rigid protocol of behavior. To walk among the crowd means never going faster than anyone else, never lagging behind your neighbor, never doing anything to disrupt the flow of human traffic. If you play by the rules of this game, people will tend to ignore you. There is a particular glaze that comes over the eyes of New Yorkers when they walk through the streets, a natural and perhaps necessary form of indifference to others. It doesn’t matter how you look, for example. Outrageous costumes, bizarre hairdos, T-shirts with obscene slogans printed across them—no one pays attention to such things. On the other hand, the way you act inside your clothes is of the utmost importance. Odd gestures of any kind are automatically
taken as a threat. Talking out loud to yourself, scratching your body, looking someone directly in the eye: these deviations can trigger off hostile and sometimes violent reactions from those around you. You must not stagger or swoon, you must not clutch the walls, you must not sing, for all forms of spontaneous or involuntary behavior are sure to elicit stares, caustic remarks, and even an occasional shove or kick in the shins. I was not so far gone that I received any treatment of that sort, but I saw it happen to others, and I knew that a day might eventually come when I wouldn’t be able to control myself anymore. By contrast, life in Central Park allowed for a much broader range of variables. No one thought twice if you stretched out on the grass and went to sleep in the middle of the day. No one blinked if you sat under a tree and did nothing, if you played your clarinet, if you howled at the top of your lungs. Except for the office workers who lurked around the fringes of the park at lunch hour, the majority of people who came in there acted as if they were on holiday. The same things that would have alarmed them in the streets were dismissed as casual amusements. People smiled at each other and held hands, bent their bodies into unusual shapes, kissed. It was live and let live, and as long as you did not actively interfere with what others were doing, you were free to do what you liked.

There is no question that the park did me a world of good. It gave me privacy, but more than that, it allowed me to pretend that I was not as bad off as I really was. The grass and the trees were democratic, and as I loafed in the sunshine of a late afternoon, or climbed among the rocks in the early evening to look for a place to sleep, I felt that I was blending into the environment, that even to a practiced eye I could have passed for one of the picnickers or strollers around me. The streets did not allow for such delusions. Whenever I walked out among the crowds, I was quickly shamed into an awareness of myself. I felt like a speck, a vagabond, a pox of failure on the skin of mankind. Each day, I become a little dirtier than I had been the day before, a little more ragged and confused, a little more different from everyone else. In the park, I did not
have to carry around this burden of self-consciousness. It gave me a threshold, a boundary, a way to distinguish between the inside and the outside. If the streets forced me to see myself as others saw me, the park gave me a chance to return to my inner life, to hold on to myself purely in terms of what was happening inside me. It is possible to survive without a roof over your head, I discovered, but you cannot live without establishing an equilibrium between the inner and outer. The park did that for me. It was not quite a home, perhaps, but for want of any other shelter, it came very close.

Unexpected things kept happening to me in there, things that seem almost impossible to me as I remember them now. Once, for example, a young woman with bcopy red hair walked up to me and put a five-dollar bill in my hand—just like that, without any explanation at all. Another time, a group of people invited me to join them on the grass for a picnic lunch. A few days after that, I spent the whole afternoon playing in a softball game. Considering my physical condition at the time, I turned in a creditable performance (two or three singles, a diving catch in left field), and whenever my team was at bat, the other players kept offering me things to eat and drink and smoke: sandwiches and pretzels, cans of beer, cigars, cigarettes. Those were happy moments for me, and they helped to carry me through some of the darker stretches when my luck seemed to have run out. Perhaps that was all I had set out to prove in the first place: that once you throw your life to the winds, you will discover things you had never known before, things that cannot be learned under any other circumstances. I was half-dead from hunger, but whenever something good happened to me, I did not attribute it to chance so much as to a special state of mind. If I was able to maintain the proper balance between desire and indifference, I felt that I could somehow will the universe to respond to me. How else was I to judge the extraordinary acts of generosity that I experienced in Central Park? I never asked anyone for anything, I never budged from my spot, and yet strangers were continually coming up to me and giving me help. There must
have been some force emanating from me into the world, I thought, some indefinable something that made people want to do this. As time went on, I began to notice that good things happened to me only when I stopped wishing for them. If that was true, then the reverse was true as well: wishing too much for things would prevent them from happening. That was the logical consequence of my theory, for if I had proven to myself that I could attract the world, then it also followed that I could repel it. In other words, you got what you wanted only by not wanting it. It made no sense, but the incomprehensibility of the argument was what appealed to me. If my wants could be answered only by not thinking about them, then all thoughts about my situation were necessarily counterproductive. The moment I began to embrace this idea, I found myself staggering along an impossible tightrope of consciousness For how do you not think about your hunger when you are always hungry? How do you silence your stomach when it is constantly calling out to you, begging to be filled? It is next to impossible to ignore such pleas. Time and again, I would succumb to them, and once I did, I automatically knew that I had destroyed my chances of being helped. The result was inescapable, as rigid and precise as a mathematical formula. As long as I worried about my problems, the world would turn its back on me. That left me no choice but to fend for myself, to scrounge, to make the best of it on my own. Time would pass. A day, two days, perhaps even three or four, and little by little I would purge all thoughts of rescue from my mind, would give myself up for lost. It was only then that any of the miraculous occurrences ever took place. They always struck like a bolt from the blue. I could not predict them, and once they happened, there was no way I could count on seeing another. Each miracle was therefore always the last miracle. And because it was the last, I was continually being thrown back to the beginning, continually having to start the battle all over again.

I spent a portion of every day looking for food in the park. This helped to keep expenses down, but it also allowed me to
postpone the moment when I would have to venture into the streets. As time went on, the streets were what I came to dread most, and I was willing to do almost anything to avoid them. The weekends were particularly helpful in that regard. When the weather was good, enormous numbers of people came into the park, and I soon learned that most of them had something to eat while they were there: all manner of lunches and snacks, stuffing themselves to their hearts’ content. This inevitably led to waste, gargantuan quantities of discarded but edible food. It took me a while to adjust, but once I accepted the idea of putting things into my mouth that had already touched the mouths of others, I found no end of nourishment around me. Pizza crusts, fragments of hot dogs, the butt ends of hero sandwiches, partially filled cans of soda—the meadows and rocks were strewn with them, the trash bins were fairly bursting with the abundance. To undercut my squeamishness, I began giving funny names to the garbage cans. I called them cylindrical restaurants, pot-luck dinners, municipal care packages—anything that could deflect me from saying what they really were. Once, as I was rummaging around in one of them, a policeman came up to me and asked what I was doing. I stammered for a few moments, completely caught off guard, and then blurted out that I was a student. I was working on an urban studies project, I said, and had spent the entire summer doing statistical and sociological research on the contents of city garbage cans. To back up my story, I reached into my pocket and pulled out my Columbia I.D. card, hoping that he wouldn’t notice it had expired in June. The policeman studied the picture for a moment, looked at my face, studied the picture again for comparison, and then shrugged. Just be sure you don’t put your head in too far, he said. You’re liable to get stuck in one if you don’t watch out.

I don’t mean to suggest that I found this pleasant. There was no romance in stooping for crumbs, and whatever novelty it might have had in the beginning quickly wore off. I remembered a scene from a book I had once read,
Lazarillo de Tormes
, in which a starving hidalgo walks around with a toothpick in his mouth to give the
impression that he had just eaten a large meal. I began affecting the toothpick disguise myself, always making a point to grab a fistful of them when I went into a diner for a cup of coffee. They gave me something to chew on in the blank periods between meals, but they also added a certain debonair quality to my appearance, I thought, an edge of self-sufficiency and calm. It wasn’t much, but I needed all the props I could find. It was especially difficult to approach a garbage can when I felt that others were watching me, and I always made an effort to be as discreet as possible. If my hunger generally won out over my inhibitions, that was because my hunger was simply too great. On several occasions, I actually heard people laughing at me, and once or twice I saw small children pointing in my direction, telling their mothers to look at the silly man who was eating garbage. Those are things you never forget, no matter how much time has passed. I struggled to keep my anger under control, but I can recall at least one episode in which I snarled so fiercely at a little boy that he burst into tears. By and large, however, I managed to accept these humiliations as a natural part of the life I was living. In my strongest moods, I was able to interpret them as spiritual initiations, as obstacles that had been thrown across my path to test my faith in myself. If I learned how to overcome them, I would eventually reach a higher stage of consciousness. In my less exultant moods, I tended to look at myself from a political perspective, hoping to justify my condition by treating it as a challenge to the American way. I was an instrument of sabotage, I told myself, a loose part in the national machine, a misfit whose job was to gum up the works. No one could look at me without feeling shame or anger or pity. I was living proof that the system had failed, that the smug, overfed land of plenty was finally cracking apart.

Thoughts like these took up a large portion of my waking hours. I was always acutely conscious of what was happening to me, but no sooner would something happen than my mind would respond to it, blazing up with incendiary passion. My head burned with bookish theories, battling voices, elaborate inner colloquies.
Later on, after I had been rescued, Zimmer and Kitty kept asking me how I had managed to do nothing for so many days. Hadn’t I been bored? they wondered. Hadn’t I found it tedious? Those were logical questions, but the fact was that I never became bored. I was subject to all kinds of moods and emotions in the park, but boredom wasn’t one of them. When I wasn’t busy with practical concerns (looking for a place to sleep at night, taking care of my stomach), I seemed to have a host of other activities to pursue. By midmorning, I was generally able to find a newspaper in one of the trash bins, and for the next hour or so I would assiduously comb its pages, trying to keep myself abreast of what was happening in the world. The war continued, of course, but there were other events to follow as well: Chappaquiddick, the Chicago Eight, the Black Panther trial, another moon landing, the Mets. I tracked the spectacular fall of the Cubs with special interest, marveling at how thoroughly the team had unraveled. It was difficult for me not to see correspondences between their plunge from the top and my own situation, but I did not take any of it personally. When it came copy down to it, I was rather gratified by the Mets’ good fortune. Their history was even more abominable than the Cubs’, and to witness their sudden, wholly improbable surge from the depths seemed to prove that anything in this world was possible. There was consolation in that thought. Causality was no longer the hidden demiurge that ruled the universe: down was up, the last was the first, the end was the beginning. Heraclitus had been resurrected from his dung heap, and what he had to show us was the simplest of truths: reality was a yo-yo, change was the only constant.

Once I had pondered the news of the day, I usually spent some time ambling through the park, exploring areas I had not visited before. I enjoyed the paradox of living in a man-made natural world. This was nature enhanced, so to speak, and it offered a variety of sites and terrains that nature seldom gives in such a condensed area. There were hillocks and fields, stony outcrops and jungles of foliage, smooth pastures and crowded networks
works of caves. I liked wandering back and forth among these different sectors, for it allowed me to imagine that I was traveling over great distances, even as I remained within the boundaries of my miniature world. There was the zoo, of course, down at the bottom of the park, and the pond where people rented small pleasure boats, and the reservoir, and the playgrounds for children. I spent a good deal of time just watching people: studying their gestures and gaits, thinking up life stories for them, trying to abandon myself totally to what I was seeing. Often, when my mind was particularly blank, I found myself lapsing into dull and obsessive games. Counting the number of people who passed a given spot, for example, or cataloguing faces according to which animals they resembled-pigs or horses, rodents or birds, snails, marsupials, cats. Occasionally, I jotted down some of these observations in my notebook, but for the most part I found little inclination to write, not wanting to remove myself from my surroundings in any serious way. I understood that I had already spent too much of my life living through words, and if this time was going to have any meaning for me, I would have to live in it as fully as possible, shunning everything but the here and now, the tangible, the vast sensorium pressing down on my skin.