Rainer Maria Rilke, full name René Karl Wilhelm Johann Josef Maria Rilke
Let This Darkness Be a Bell-tower: Quiet friend who has come so far, feel how your breathing makes more space around you. Let this darkness be a bell tower and you the bell. As you ring, what batters you becomes your strength. Move back and forth into the change. What is it like, such intensity of pain? If the drink is bitter, turn yourself to wine. In this uncontainable night, be the mystery at the crossroads of your senses, the meaning discovered there. And if the world has ceased to hear you, say to the silent earth: I flow. To the rushing water, speak: I am.
Now I come to you full of future. And from habit we begin to live our past.
Our effort, I suggest, can be dedicated to this: to assume the unity of Life and Death and let it be progressively demonstrated to us. So long as we stand in opposition to Death we will disfigure it. Believe me, my dear Countess, Death is our friend, our closest friend, perhaps the only friend who can never be misled by our ploys and vacillations. And I do not mean that in the sentimental, romantic sense of distrusting or renouncing life. Death is our friend precisely because it brings us into absolute and passionate presence with all that is here, that is natural, that is love? Life always says Yes and No simultaneously. Death (I implore you to believe) is the true Yea-sayer. It stands before eternity and says only: Yes.
So we are most definitely called upon to test and try ourselves against the utmost, but probably we are also bound to keep silence regarding this utmost, to beware of sharing it, of parting with it in communication so long as we have not entered the work of art: for the utmost represent nothing other than the singularity in us which no one would or even should understand, and which must enter into the works as such, as our personal madness, so to speak, in order to find its justification in the work and show the law in it, like an inborn design that is invisible until it emerges in the transparency of the artistic.
So you must not be frightened? if a sadness rises up before you larger than any you have ever seen; if a restiveness, like light and cloud-shadows, passes over your hands and over all you do. You must think that something is happening with you, that life has not forgotten you, that it holds you in its hand; it will not let you fall. Why do you want to shut out of your life any agitation, any pain, any melancholy, since you really do not know what these states are working upon you?
Songs of longing! And they will resound in my letters, just as they always have, sometimes loudly and sometimes secretly so that you alone can hear them? But they will also be different ? different from how they used to be, these songs. For I have turned and found longing at my side, and I have looked into her eyes, and now she leads me with a steady hand.
Surely all art is the result of one?s having been in danger, of having gone through an experience all the way to the end, to where no one can go any further. The further one goes, the more private, the more personal, the more singular an experience becomes, and the thing one is making is, finally, the necessary, irrepressible, and, as nearly as possible, definitive utterance of the singularity? Therein lies the enormous aid the work of art brings to the life of the one who must make it ? that it is his epitome, the knot in the rosary at which his life recites a prayer, the ever-returning proof to himself of his unity and genuineness, which presents itself only to him while appearing anonymous to the outside, nameless, existing merely as necessity, as reality, as existence?.
The great secret of death, and perhaps its deepest connection with us, is this: that, in taking from us a being we have loved and venerated, death does not wound us without, at the same time, lifting us toward a more perfect understanding of this being and of ourselves.
The more still, more patient and more open we are when we are sad, so much the deeper and so much the more unswervingly does the new go into us, so much the better do we make it ours, so much the more will it be our destiny, and when on some later day it ?happens? (that is, steps forth out of us to others), we shall feel in our inmost selves akin and near to it. And that is necessary. It is necessary ? and toward this our development will move gradually ? that nothing strange should befall us, but only that which has long belonged to us.
Almost all our sadnesses are moments of tension that we find paralyzing because we no longer hear our surprised feelings living. Because we are alone with the alien thing that has entered into our self; because everything intimate and accustomed is for an instant taken away; because we stand in the middle of a transition where we cannot remain standing. For this reason the sadness too passes: the new thing in us, the added thing, has entered into our heart, has gone into its inmost chamber and is not even there any more, ? is already in our blood. And we do not learn what it was. We could easily be made to believe that nothing has happened, and yet we have changed, as a house changes into which a guest has entered.
The Swan: This laboring of ours with all that remains undone, as if still bound to it, is like the lumbering gait of the swan. And then our dying ? releasing ourselves from the very ground on which we stood ? is like the way he hesitantly lowers himself into the water. It gently receives him, and, gladly yielding, flows back beneath him, as wave follows wave, while he, now wholly serene and sure, with regal composure, allows himself to glide.
Basically it?s none of our business how somebody manages to grow, if only he does grow, if only we?re on the trail of the law of our own growth.
There are two liberties of communication, and these seem to me to be the utmost possible ones: the one that occurs face-to-face with the accomplished thing, and the one that takes place within actual daily life, in showing one another what one has become through one?s work and thereby supporting and helping and (in the humble sense of the word) admiring one another. But in either case one must show results, and it is not lack of trust or withdrawal or rejection if one doesn?t present to another the tools of one?s progress, which have so much about them that is confusing and tortuous, and whose only value lies in the personal use one makes of them. I often think to myself what madness it would have been for van Gogh, and how destructive, if he had been forced to share the singularity of his vision with someone, to have someone join him in looking at his motifs before he had made his pictures out of them, these existences that justify him with all their being, that vouch for him, invoke his reality. He did seem to feel sometimes that he needed to do this in letters (although there, too, he?s usually talking of finished work), but no sooner did Gauguin, the comrade he?d longed for, the kindred spirit, arrive than he had to cut off his ear in despair, after they had both determined to hate one another and at the first opportunity get rid of each other for good.
I always feel: when one person is indebted to another for something very special, that indebtedness should remain a secret between just the two of them.
We cannot say who has come, perhaps we shall never know, but many signs indicate that the future enters into us in this way in order to transform itself in us long before it happens. And this is why it is so important to be lonely and attentive when one is sad: because the apparently uneventful and stark moment at which our future sets foot in us is so much closer to life than that other noisy and fortuitous point of time at which it happens to us as if from outside.
I am not saying that we should love death, but rather that we should love life so generously, without picking and choosing, that we automatically include it (life?s other half) in our love. This is what actually happens in the great expansiveness of love, which cannot be stopped or constricted. It is only because we exclude it that death becomes more and more foreign to us and, ultimately, our enemy.
We have already had to rethink so many of our concepts of motion, we will also gradually learn to realize that that which we call destiny goes forth from within people, not from without into them. Only because so many have not absorbed their destinies and transmuted them within themselves while they were living in them, have they not recognized what has gone forth out of them; it was so strange to them that, in their bewildered fright, they thought it must only just then have entered into them, for they swear never before to have found anything like it in themselves. As people were long mistaken about the motion of the sun, so they are even yet mistaken about the motion of that which is to come. The future stands firm ? but we move in infinite space.
I beg you, to have patience with everything unresolved in your heart and to try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don?t search for the answers, which could not be given to you now, because you would not be able to live them. And the point is to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.
We must assume our existence as broadly as we in any way can; everything, even the unheard-of, must be possible in it. That is at bottom the only courage that is demanded of us: to have courage for the most strange, the most singular and the most inexplicable that we may encounter.
If only we arrange our life according to that principle which counsels us that we must always hold to the difficult, then that which now still seems to us the most alien will become what we most trust and find most faithful. How should we be able to forget those ancient myths that are at the beginning of all peoples, the myths about dragons that at the last moment turn into princesses; perhaps all the dragons of our lives are princesses who are only waiting to see us once beautiful and brave. Perhaps everything terrible is in its deepest being something helpless that wants help from us.
You have had many and great sadnesses, which passed. And you say that even this passing was hard for you and put you out of sorts. But, please, consider whether these great sadnesses have not rather gone right through the center of yourself? Whether much in you has not altered, whether you have not somewhere, at some point of your being, undergone a change while you were sad? ? Were it possible for us to see further than our knowledge reaches, and yet a little way beyond the outworks of our divining, perhaps we would endure our sadnesses with greater confidence than our joys. For they are the moments when something new has entered into us, something unknown; our feelings grow mute in shy perplexity, everything in us withdraws, a stillness comes, and the new, which no one knows, stands in the midst of it and is silent.
It is conceivable that death is infinitely closer to us than life itself? What do we know of it?
You see, gracious lady, through the unsparing severity, through the uncompromising strength of your words, I felt that my own work was receiving a blessing, a sanction. I was like someone for whom great dreams, with all their good and evil, were coming true; for your essay was to my poems as reality is to a dream, as fulfillment is to a desire.
My eyes already touch the sunny hill,
going far ahead of the road I have begun.
So we are grasped by what we cannot grasp;
it has its inner light, even from a distance—
and changes us, even if we do not reach it,
into something else, which, hardly sensing it,
we already are; a gesture waves us on,
answering our own wave…
but what we feel is the wind in our faces.