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A theory-loving friend of mine has an idea that the notion of the self, of the separate, self-conscious individual, and of any autobiography which that self might tell or write, developed around the same time as the invention of the mirror, first made en masse in Venice in the early sixteenth century. When people could consider their own faces, expressions of emotion and bodies for a sustained period, they could wonder who they were and how they were different from and similar to others.
My children, around the age of two, became fascinated by their own images in the looking-glass. Later, I can remember my son, aged six, clambering onto a chair and then onto the dining table in order to see himself in the mirror over the fireplace, kissing his fingers and saying, as he adjusted his top hat, ‘Masterpiece! What a lucky man you are, to have such a good-looking son!’ Later, of course, they and their mirrors were inseparable. As I said to them: make the most of it, there’ll be a time when you won’t be able to look at yourself without flinching.
According to my friend, if a creature can’t see himself, he can’t mature. He can’t see where he ends and others begin. This process can be aided by hanging a mirror in an animal’s cage.
Still only semi-conscious, I began to move. I found I could stand. I stood in front of the full-length mirror in my room, looking at myself — or whoever I was now — for a long time. I noticed that other mirrors had been provided. I adjusted them until I obtained an all-round view. In these mirrors I seemed to have been cloned as well as transformed. Everywhere I turned there were more mes, many, many more new mes, until I felt dizzy. I sat, lay down, jumped up and down, touched myself, wiggled my fingers and toes, shook my arms and legs and, finally, placed my head carefully on the floor before kicking myself up and standing on it — something I hadn’t done for twenty-five years. There was a lot to take in.
It was a while ago, in my early fifties, that I began to lose my physical vanity, such as it was. I’ve been told that as a young man I was attractive to some people; I spent more time combing my hair than I did doing equations. Certainly I took it for granted that, at least, people wouldn’t be repelled by my appearance. As a child, I lived among open fields and streams, and ran and explored all day. For the past few years, however, I have been plump and bald; my heart condition has given me a continuously damp upper lip. By forty I was faced with the dilemma of whether my belt should go over or under my stomach. Before my children advised me against it, I became, for a while, one of those men whose trousers went up to their chest.
When I first became aware of my deterioration, having had it pointed out by a disappointed lover, I dyed my hair and even signed on at a gym. Soon I was so hungry I ate even fruit. It didn’t take me long to realise there are few things more risible than middle-aged narcissism. I knew the game was up when I had to wear my reading glasses in order to see the magazine I was masturbating over.
None of the women I knew could give up in this way. It was rare for my wife and her friends not to talk about botox and detox, about food and their body shape, size and relative fitness, and the sort of exercise they were or were not taking. I knew women, and not only actresses, who had squads of personal trainers, dieticians, nutritionists, yoga teachers, masseurs and beauticians labouring over their bodies daily, as if the mind’s longing and anxiety could be cured via the body. Who doesn’t want to be more desired and, therefore, loved?
In contrast, I tried to dissociate myself from my body, as if it were an embarrassing friend I no longer wanted to know. My pride, my sense of myself, my identity, if you will, didn’t disappear; rather, it emigrated. I noticed this with my friends. Some of them had gone to the House of Lords; they sat on committees. They were given ‘tribute’ evenings; they picked up awards, medals, prizes and doctorates. The end of the year, when these things were handed out, was an anxious time for the elderly and their doctors. Prestige was more important than beauty. I imagined us, as if in a cartoon, sinking into the sludge of old age, dragged down by medals, our only motion being a jealous turn of the head to see what rewards our contemporaries were receiving.
Some of this, you will be delighted to hear, happened to me. My early plays were occasionally revived, most often by arthritic amateurs, though my latest play hadn’t been produced: it was considered ‘old-fashioned’. Someone was working on a biography which, for a writer, is like having a stone-mason begin to chisel one’s name into a tombstone. My biographer seemed to know, better than I did, what had been important to me. He was young; I was his first job, a try-out. Despite my efforts, we both knew my life hadn’t been scandalous enough for his book to be of much interest.
However, I’d written my memoirs and made money out of two houses I’d bought, without much thought, in the early 1960s, one for my parents and one for myself, which turned out to have been situated in an area which became fashionable.
Lately, what I have wanted to be cured of, if anything, was indifference, slight depression or weariness; of the feeling that my interest in things — culture, politics, other people, myself — was running down. A quarter of me was alive; it was that part which wanted a pure, unadulterated ‘shot’ of life.
I wasn’t the only one. A successful but melancholic friend, ten years older than me, described his head as a ‘raw wound’; he was as furious, pained and mad as he had been at twenty-five. No Nirvanic serenity for him; no freedom from ambition and envy. He said, ‘I wouldn’t know whether you should go gentle into that night or rage against the dying of the light. I think, on reflection, that I’d prefer the gentle myself.’ But it is as if your mind is inhabited by a houseful of squabbling relatives, all of whom one could gladly eject, but cannot.
But where to find consolation? Who will teach us the wisdom we require? Who has it and could pass it on? Does it even exist?
There was religion, once, now replaced by ‘spirituality’, or, for a lot of us, politics — of the ‘fraternal’ kind; there was culture, now there is shopping.
When I came round after the operation these weary thoughts, which I’d carried around for months, weren’t with me. I had more important things to do, like standing on my head! Without Ralph telling me this — he had become an optimist — I had expected to feel, at least, as if I’d been beaten up. I had anticipated days of recovery time. However, even though I was only semi-conscious, I found I could move easily.
Nevertheless, as soon as I lay down on the bed, I fell asleep again. This time I dreamed I was at a railway station. When I take a train I like to get to the station early so as to watch the inhabited bodies move around one another. Yet I have become slightly phobic about others’ bodies. I don’t like them too close to me; I can’t touch strangers, friends or even myself. In the dream, when I arrived at the station, everyone wanted to meet me; they crowded around me, shaking my hand, touching, kissing and stroking me in congratulation.
This semi-sleep continued. Somehow, I became aware that I was without my body. It might be better to say I was suspended between bodies: out of mine and not yet properly in another. I was assaulted by what I thought were images but which I realised were really bodily sensations, as if my life were slowly returning, as physical feeling. I had always taken it for granted that I was a person, which was a good thing to be. But now I was being reminded that first and foremost I was a body, which wanted things.
In this strange condition, I thought of how babies are close to their mother’s skin almost the whole time. A body is the child’s first playground and his first experiences are sensual. It doesn’t take long for children to learn that you can get things from other bodies: milk, kisses, bottles, caresses, slaps. People’s hands are useful for this, as they are for exploring the numerous holes bodies have, out of which leaks different stuff, whether you like it or not: sweat, shit, semen, pus, breath, blood, saliva, words. These are holes into which you can put things, too, if you feel like it.