are preordained.
When she has tried to explain this inexplicable shift in her focus to Valentine, his inquisition leaves her shrugging her shoulders, and he, increasingly frustrated by her curious new inability to express herself in terms he can understand, says, “Yes, yes, I know, the Trobrianders sucked all the life right out of you, but you’ve got to pull it together. And what I don’t understand is your new fascination with death.”
To Valentine, death has no immediacy; it has been reduced to the examination of skeletons, the unlocking of genes, the analyzing of migratory patterns, and dust. His pursuit of the dead shares nothing with her experiences, the way the process of death has parameters, permutations, crosses enigmatic boundaries. That they view death differently did not bother her, but his admonishment hurt, because the funny thing was, she thought she was starting to pull it together. That the desolate period of her life, ragged and ugly, the very definition of quotidian before she started at Lilac Love, was tapering off. She’s no longer in the trough of the black depression into which she sank; the blackness is fading into a pallid gray, the depression softening into a lassitude, although when she’s home by herself it reverts to inertia. It is too soon, she knows, to figure out how to resume her prior life; she still can’t imagine how she once possessed such gargantuan dreams, such energy.
But she’s awake every morning, sometimes before the alarm, interested in where she is going, and there is something so restful about being among the dying. Not those who are still denying, or angry, or bargaining, or depressed—the first four stages of Kübler-Ross’s American model for death and dying, which she has now learned all about—but those who have reached the fifth and last stage, acceptance. Those people, who have accepted their outcome, are extraordinary. They aren’t at all what she expected. She thought she’d find them huddled up to their gods, worn or new Bibles close by, and she, a disbeliever, would have nothing to say to them, would be unable to find common ground. A few do hang onto old remnants, but most have no atavistic reliance on religion, have cast away what they might have been taught in childhood, despite the crosses or Jewish stars hanging around old necks, lost beneath heavy drifts of wrinkles. Few prayers are uttered; they have left behind the realm of hope, seek no last-minute godly redemptions, no heightened revelations, are instead most interested in assessing all those years in which they put on their faces and their suits and braved the act of living. Had they lived? Truly lived? Lived enough? “No,” they say, it is never enough, but no god is going to set things right at this late date. “Don’t waste time on any of that nonsense,” they tell her repeatedly. “I won’t,” she says.
But it’s more complex than that. Her unbelieving is giving way to a belief in all the variants of the holy, those she learned from her anthropological studies, those she observed in the Trobriand Islands, those she’s apprehending in these rooms listening to the multitude of ways in which these men and women found their own higher meaning in the physical and emotional world.
Those closest to death and still sensate pay scrupulous attention to schedules being precisely maintained. Breakfast at seven, lunch at twelve, dinner at five. No matter their lack of appetites, no matter if they slumber through mealtimes, they want those trays in their rooms, visible confirmation upon awakening of their continuing existence. Sometimes that small proof of life is all it takes to bring a slight smile to their faces, though often the slight smile is rictus in nature. Those lucky to have more time ahead of them are resisting the natural inclination to retreat into insularity, are instead expanding their horizons, insisting on being bundled up and wheeled down to the kitchen to watch the cook bake a delicacy that might taste in their mouths like their own Proustian madeleine, regardless that they can barely manage a second bite. One man has hired a college student to teach him to play chess, a game he once refused to learn because his father had been a competitive player. A woman has taken up knitting, despite fingers petrified by age and rheumatoid arthritis, the most minor of her afflictions. Wherever they fall on the incline toward death, they share a surprising stoicism. The nature of the stoicism ranges, but has a common denominator: an undistinguished day is welcomed, even if in their prior lives they would have bucked against such dullness. Religion for them is now art and music, gazing through dimming eyes at reproductions in heavy books, listening with fading hearing to love songs, operas, symphonies, Neil Young, Barbra Streisand, the Rolling Stones, even Metallica; one old gentleman requires fifteen minutes a day of what he calls his “nerve-settling polka music,” which unsettles everyone else.
Most of them have become humanists, without calling themselves such, nearly evangelical in extolling its creed about the value and agency, individually and collectively, of human beings, advising her to waste no time worrying about the end. The end is irrelevant, it only matters what came before, during all those days when they lacked sufficient awareness of their own freedom and progress, when they were fully, but perhaps ungratefully, alive. She is grasping it all. And their need of her, the way they attempt to raise themselves a little higher on their pillows when she steps through their doors, has provided her with a modicum of the purpose she felt in the Trobriand Islands.
Sitting with them, talking with them, hearing all that they want to say, allowing herself to be the surrogate for those they once loved, for those who preceded them in death, for those who have disappeared, or abandoned them, or are too far away, or busy, or disinterested, to make their way to Lilac Love, to enter one of these quiet rooms, to hold a translucent hand that reveals its thinned blue veins, its age spots, its bird-fragile bones, its spasms—to give comfort and succor as once, surely, the fragile people shriveling away in their neatly made beds gave comfort and succor to them. Being present with the dying is a powerful draw. She is not out in the field, but she has a seat at the edge of eternal space. And it’s helping her.
She has submitted an application to the Peace Corps, selecting Nepal, Peru, Vanuatu, Mongolia, and Burkina Faso as places where she would be interested in serving, because imagining herself exploring the world again helps lift the heaviness; it’s what she needs to hold onto. She felt proactive executing the paperwork for this potential alternative, which could eliminate waiting two years for the next expedition. It also had the unpleasant effect of reinforcing her current unsteadiness—never before would she have doubted the security of her place on any expedition, but she was questioning herself so much that she could no longer presume her luck was not already broken. She hasn’t mentioned the Peace Corps to her family or to Valentine. She tells herself it’s because she hasn’t yet been accepted, but the truth is, even if she’s accepted, she’s been thinking she’s not ready to go, is far from full strength, needs more time at this final station before death, with its eschatological light, and the personal trinkets on bureaus like lucky charms overseeing what everyone hopes will be a painless transition to whatever is on the other side. Although they take nothing from their old religions, what remains is the contradictory notion that on the other side there might be some unearthly bliss.
In spite of her own state, being at Lilac Love is providing Camille with a palliative kind of earthbound bliss.
But there are bad nights when it is difficult to shake the belief that she is losing, has already lost substantial ground, in the race of life. Everyone else is moving forward, moving up, growing up. Actually, they’ve grown up. They have spouses and life partners. They have kids, are having kids, are actively thinking about having kids, or are already fearing they’ve left it too long, going for checkups and tests to determine sperm motility, egg viability. They have capital-H homes, with great aesthetics, and original art on the walls. They have window washers, housekeepers, nannies, personal trainers, and sometimes chefs. They have mutual funds and 401(k)s and stock portfolios, vacations booked in advance, clothes for every conceivable occasion. And yet lately, when she forces herself to go to a cocktail or dinner party, the favorite conversational topic is about giving everything up. These discussions, in which Camille does not participate, go on for hours while everyone drinks artisanal vodka and small-batch IPAs and eats complicated catered food.
Last week, at another such gathering, Camille listened again to her friends pronouncing they would pare down to the basics, live in some uninhabited place. They
