Maggie Nelson Quotes

Mostly I have felt myself becoming a servant of sadness. I am still looking for the beauty in that.

Empirically speaking, we are made of star stuff. Why aren’t we talking more about that?

199. For to wish to forget how much you loved someone—and then, to actually forget—can feel, at times, like the slaughter of a beautiful bird who chose, by nothing short of grace, to make a habitat of your heart.

It is easier, of course, to find dignity in one’s solitude. Loneliness is solitude with a problem.

I want you to know, if you ever read this, there was a time when I would rather have had you by my side than any one of these words; I would rather have had you by my side than all the blue in the world. But now you are talking as if love were a consolation. Simone Weil warned otherwise. 'Love is not consolation,' she wrote. 'It is light.' All right then, let me try to rephrase. When I was alive, I aimed to be a student not of longing but of light.

The moment of queer pride is a refusal to be shamed by witnessing the other as being ashamed of you.

Suppose I were to begin by saying that I had fallen in love with a color.

I feel I can give you everything without giving myself away, I whispered in your basement bed. If one does one's solitude right, this is the prize.

I told you I wanted to live in a world in which the antidote to shame is not honor, but honesty.

Eventually I confess to a friend some details about my weeping—its intensity, its frequency. She says (kindly) that she thinks we sometimes weep in front of a mirror not to inflame self-pity, but because we want to feel witnessed in our despair. (Can a reflection be a witness? Can one pass oneself the sponge wet with vinegar from a reed?)

That this blue exists makes my life a remarkable one, just to have seen it. To have seen such beautiful things. To find oneself placed in their midst. Choiceless.

Loneliness is solitude with a problem.

If he hadn't lied to you, he would have been a different person than he is.' She is trying to get me to see that although I thought I loved this man very completely for exactly who he was, I was in fact blind to the man he actually was, or is.

But whatever sameness I’ve noted in my relationships with women is not the sameness of Woman, and certainly not the sameness of parts. Rather, it is the shared, crushing understanding of what it means to live in a patriarchy.

Why should I feel lonely? is not our planet in the Milky Way?” (Thoreau).

So far as I can tell, most worthwhile pleasures on this earth slip between gratifying another and gratifying oneself. Some would call that an ethics.

Life is a train of moods like a string of beads and as we pass through them they prove to be many-colored lenses which paint the world their own hue, and each shows only what lies in it's focus. To find oneself trapped in any one bead, no matter what it's hue, can be deadly.

53. 'We mainly suppose the experiential quality to be an intrinsic quality of the physical object'-this is the so-called systematic illusion of color. Perhaps it is also that of love. But I am not willing to go there-not just yet. I believed in you.

A day or two after my love pronouncement, now feral with vulnerability, I sent you the passage from Roland Barthes by Roland Barthes in which Barthes describes how the subject who utters the phrase “I love you” is like “the Argonaut renewing his ship during its voyage without changing its name.” Just as the Argo’s parts may be replaced over time but the boat is still called the Argo, whenever the lover utters the phrase “I love you,” its meaning must be renewed by each use, as “the very task of love and of language is to give to one and the same phrase inflections which will be forever new.

Sometimes one has to know something many times over. Sometimes one forgets, and then remembers. And then forgets, and then remembers. And then forgets again.

Evolution strikes me as infinitely more spiritually profound than Genesis.

229. I am writing all this down in blue ink, so as to remember that all words, not just some, are written in water.

The half-circle of blinding turquoise ocean is this love’s primal scene. That this blue exists makes my life a remarkable one, just to have seen it. To have seen such beautiful things. To find oneself placed in their midst. Choiceless. I returned there yesterday and stood again upon the mountain.

What I know: when I met you, a blue rush began. I want you to know, I no longer hold you responsible.

Perhaps it is becoming clearer why I felt no romance when you told me that you carried my last letter with you, everywhere you went, for months on end, unopened. This may have served some purpose for you, but whatever it was, surely it bore little resemblance to mine. I never aimed to give you a talisman, an empty vessel to flood with whatever longing, dread, or sorrow happened to be the day's mood. I wrote it because I had something to say to you.

And we have not yet heard enough, if anything, about the female gaze. About the scorch of it, with the eyes staying in the head.

The freedom to be happy restricts human freedom if you are not free to be not happy.

156. Why is the sky blue? -A fair enough question, and one I have learned the answer to several times. Yet every time I try to explain it to someone or remember it to myself, it eludes me. Now I like to remember the question alone, as it reminds me that my mind is essentially a sieve, that I am mortal. 157. The part I do remember: that the blue of the sky depends on the darkness of empty space behind it. As one optics journal puts it, "The color of any planetary atmosphere viewed against the black of space and illuminated by a sunlike star will also be blue." In which case blue is something of an ecstatic accident produced by void and fire.

That’s what we both hate about fiction, or at least crappy fiction—it purports to provide occasions for thinking through complex issues, but really it has predetermined the positions, stuffed a narrative full of false choices, and hooked you on them, rendering you less able to see out, to get out.

20. Fucking leaves everything as it is. Fucking may in no way interfere with the actual use of language. For it cannot give it any foundation either. It leaves everything as it is.

58. “Love is something so ugly that the human race would die out if lovers could see what they were doing” (Leonardo da Vinci).

I beheld and still behold in anger and agony the eagerness of the world to throw piles of shit on those of us who want to savage or simply cannot help but savage the norms that so desperately need savaging.

If I were today on my deathbed, I would name my love of the color blue and making love with you as two of the sweetest sensations I knew on this earth.

238. I want you to know, if you ever read this, there was a time when I would rather have had you by my side than any one of these words; I would rather have had you by my side than all the blue in the world. 239. But now you are talking as if love were a consolation. Simone Weil warned otherwise. “Love is not consolation,” she wrote. “It is light.” 240. All right then, let me try to rephrase. When I was alive, I aimed to be a student not of longing but of light.

At times I fake my enthusiasm. At others, I fear I am incapable of communicating the depth of it.

Is to be in love with blue, then, to be in love with a disturbance? Or is the love itself the disturbance? And what kind of madness is it anyway, to be in love with something constitutionally incapable of loving you back?

How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

that the notion of privilege as something to which one could “easily cop,” as in “cop to once and be done with,” is ridiculous. Privilege saturates, privilege structures.

125. Of course, you could just take off the blindfold and say, 'I think this game is stupid and I'm not playing it anymore.' And it must also be admitted that hitting the wall or wandering off in the wrong direction or tearing off the blindfold is as much a part of the game as is pinning the tail on the donkey.

There’s something truly strange about living in a historical moment in which the conservative anxiety and despair about queers bringing down civilization and its institutions (marriage, most notably) is met by the anxiety and despair so many queers feel about the failure or incapacity of queerness to bring down civilization and its institutions.

You, reader, are alive today, reading this, because someone once adequately policed your mouth exploring.

Last night I wept in a way I haven’t wept for some time. I wept until I aged myself. I watched it happen in the mirror. I watched the lines arrive around my eyes like engraved sunbursts; it was like watching flowers open in time-lapse on a windowsill. The tears not only aged my face, they also changed its texture, turned the skin of my cheeks into putty. I recognized this as a rite of decadence, but I did not know how to stop it.

We don’t get to choose what or whom we love, I want to say. We just don’t get to choose.

As if keening on your knees were somehow obscene As if there were a control so marvelous you could teach it to eat pain.

Words change depending on who speaks them; there is no cure.

to wish to forget how much you loved someone—and then, to actually forget—can feel, at times, like the slaughter of a beautiful bird who chose, by nothing short of grace, to make a habitat of your heart.

That's enough. You can stop now: the phrase Sedgwick said she longed to hear whenever she was suffering. (Enough hurting, enough showing off, enough achieving, enough talking, enough trying, enough writing, enough living.)

[Yet] dependence is scorned even in intimate relationships, as though dependence were incompatible with self-reliance rather than the only thing that makes it possible.

I know now that a studied evasiveness has its own limitations, its own ways of inhibiting certain forms of happiness and pleasure. The pleasure of abiding. The pleasure of insistence, of persistence. The pleasure of obligation, the pleasure of dependency. The pleasures of ordinary devotion. The pleasure of recognizing that one may have to undergo the same realizations, write the same notes in the margin, return to the same themes in one’s work, relearn the same emotional truths, write the same book over and over again—not because one is stupid or obstinate or incapable of change, but because such revisitations constitute a life.

130. We cannot read the darkness. We cannot read it. It is a form of madness, albeit a common one, that we try.

I have been trying, for some time now, to find dignity in my loneliness. I have been finding this hard to do.

Do not, however, make the mistake of thinking that all desire is yearning. “We love to contemplate blue, not because it advances to us, but because it draws us after it,” wrote Goethe, and perhaps he is right. But I am not interested in longing to live in a world in which I already live. I don’t want to yearn for blue things, and God forbid for any “blueness.” Above all, I want to stop missing you.

Like many self-help books, The Deepest Blue is full of horrifyingly simplistic language and some admittedly good advice. Somehow the women in the book learn to say: That’s my depression talking. It’s not “me.” As if we could scrape the color off the iris and still see.

This slice of truth, offered in the final hour, ended up beginning a new chapter of my adulthood, the one in which I realized that age doesn’t necessarily bring anything with it, save itself. The rest is optional.

a man who thinks he is a king is mad, a king who thinks he is a king is no less so.

the mainstream thrust of anti-intellectualism, as it stands today, characterizes thinking itself as an elitist activity.

Love is not consolation," she wrote. "It is light." All right then, let me try to rephrase. When I was alive, I aimed to be a student not of longing but of light.

To take a breath of water: does the thought panic or excite you?

For to wish to forget how much you loved someone-- and then, to actually forget-- can feel, at times, like the slaughter of a beautiful bird who chose, by nothing short of grace, to make a habitat of your heart.

You pass as a guy; I, as pregnant. Our waiter cheerfully tells us about his family, expresses delight in ours. On the surface, it may have seemed as though your body was becoming more and more “male,” mine, more and more “female.” But that’s not how it felt on the inside. On the inside, we were two human animals undergoing transformations beside each other, bearing each other loose witness. In other words, we were aging.

To devote yourself to someone else’s pussy can be a means of devoting yourself to your own.

How people are often merciless on those they love the most

95. But please don't write again to tell me how you have woken up weeping. I already know how you are in love with your weeping.

Perhaps I had inadvertently brushed up against the Buddhist axiom, that enlightenment is the ultimate disappointment.

I have heard that this pain can be converted, as it were, by accepting “the fundamental impermanence of all things.” This acceptance bewilders me: sometimes it seems an act of will; at others, of surrender.

It is easier, of course, to find dignity in one's solitude. Loneliness is solitude with a problem. Can blue solve the problem, or can it at least keep me company within it?—No, not exactly. It cannot love me that way; it has no arms. But sometimes I do feel its presence to be a sort of wink—Here you are again, it says, and so am I.

7. But what kind of love is it, really? Don’t fool yourself and call it sublimity. Admit that you have stood in front of a little pile of powdered ultramarine pigment in a glass cup at a museum and felt a stinging desire. But to do what? Liberate it? Purchase it? Ingest it? . . . You might want to reach out and disturb the pile of pigment, for example, first staining your fingers with it, then staining the world. You might want to dilute it and swim in it, you might want to rouge your nipples with it, you might want to paint a virgin’s robe with it. But still you wouldn’t be accessing the blue of it. Not exactly.

And certainly there are many speakers whom I’d like to see do more trembling, more unknowing, more apologizing.

psychoanalysis gets interesting when it shifts the focus from making us more intelligible to ourselves to helping us become more curious about how strange we really are. And so, I would argue, does art.

Eventually I confess to a friend some details about my weeping—its intensity, its frequency. She says (kindly) that she thinks we sometimes weep in front of a mirror not to inflame self-pity, but because we want to feel witnessed in our despair.

And what kind of madness is it anyway, to be in love with something constitutionally incapable of loving you back? 37. Are you sure -- one would like to ask -- that it cannot love you back?

Perhaps it’s the word radical that needs rethinking. But what could we angle ourselves toward instead, or in addition? Openness? Is that good enough, strong enough? You’re the only one who knows when you’re using things to protect yourself and keep your ego together and when you’re opening and letting things fall apart, letting the world come as it is—working with it rather than struggling against it. You’re the only one who knows. And the thing is, even you don’t always know.

Am I sitting here now, months later, in Los Angeles, writing all this down, because I want my life to matter? Maybe so. But I don't want it to matter more than others. I want to remember, or to learn, how to live as if it matters, as if they all matter, even if they don't.

The mother of an adult child sees her work completed and undone at the same time.' If this holds true, I may have to withstand not only rage, but also my undoing. Can one prepare for one's undoing? How has my mother withstood mine? Why do I continue to undo her, when what I want to express above all else is that I lover her very much?

Misogyny, when expressed or explored by men, remains a timeless classic.

But really justice has no coordinates, no teleology.

I know we’re still here, who knows for how long, ablaze with our care, its ongoing song.

I can remember a time when I took Henry James's advice--'try to be one of the people on whom nothing is lost!'--deeply to heart. I think I was then imagining that the net effect of becoming one of those people would be one of accretion. Whereas if you truly become someone on whom nothing is lost, then loss will not be lost upon you, either.

Whatever I am, or have since become, I know now that slipperiness isn’t all of it. I know now that a studied evasiveness has its own limitations, its own ways of inhibiting certain forms of happiness and pleasure. The pleasure of abiding. The pleasure of insistence, of persistence. The pleasure of obligation, the pleasure of dependency. The pleasures of ordinary devotion. The pleasure of recognizing that one may have to undergo the same realizations, write the same notes in the margin, return to the same themes in one’s work, relearn the same emotional truths, write the same book over and over again—not because one is stupid or obstinate or incapable of change, but because such revisitations constitute a life.

One thing they don’t tell you ’bout the blues when you got ’em, you keep on fallin’ ’cause there ain't no bottom,' sings Emmylou Harris, and she may be right. Perhaps it would help to be told that there is no bottom, save, as they say, wherever and whenever you stop digging. You have to stand there, spade in hand, cold whiskey sweat beaded on your brow, eyes misshapen and wild, some sorry-ass grave digger grown bone-tired of the trade. You have to stand there in the dirty rut you dug, alone in the darkness, in all its pulsing quiet, surrounded by the scandal of corpses.

A becoming in which one never becomes, a becoming whose rule is neither evolution nor asymptote but a certain turning, a certain turning inward, turning into my own / turning on in / to my own self / at last / turning out of the / white cage, turning out of the / lady cage / turning at last.

92. Eventually I confess to a friend some details about my weeping—its intensity, its frequency. She says (kindly) that she thinks we sometimes weep in front of a mirror not to inflame self-pity, but because we want to feel witnessed in our despair.

It calms me to think of blue as the color of death. I have long imagined death's approach as the swell of a wave - a towering wall of blue. You will drown, the world tells me, has always told me. You will descend into a blue underworld, blue with hungry ghosts, Krishna blue, the blue faces of the ones you loved. They all drowned, too. To take a breath of water: does the thought panic or excite you? If you are in love with red then you slit or shoot. If you are in love with blue you fill your pouch with stones good for sucking and head down to the river. Any river will do.

For to wish to forget how much you loved someone - and then, to actually forget - can feel, at times, like the slaughter of a beautiful bird who chose, by nothing short of grace, to make a habitat of your heart. I have heard that this pain can be converted, as it were, by accepting "the fundamental impermanence of all things." This acceptance bewilders me: sometimes it seems an act of will; at others, of surrender. Often I feel myself to be rocking between them (seasickness).

I was so happy renting in New York City for so long because renting—or at least the way I rented, which involved never lifting a finger to better my surroundings—allows you to let things literally fall apart all around you. Then, when it gets to be too much, you just move on.

I feel high on the knowledge that I can talk as much as I want to, as quickly as I want to, in any direction that I want to, without anyone overtly rolling her eyes at me or suggesting I go to speech therapy. I’m not saying this is good pedagogy. I am saying that its pleasures are deep.

44. [...] later that afternoon, a therapist will say to me, "If he hadn’t lied to you, he would have been a different person than he is." She is trying to get me to see that although I thought I loved this man very completely for exactly who he was, I was in fact blind to the man he actually was, or is. 45. This pains me enormously. She presses me to say why; I can’t answer. Instead I say something about how clinical psychology forces everything we call love into the pathological or the delusional or the biologically explicable, that if what I was feeling wasn’t love then I am forced to admit that I don’t know what love is, or, more simply, that I loved a bad man. How all of these formulations drain the blue right out of love and leave an ugly, pigmentless fish flapping on a cutting board on a kitchen counter.

Fifteen days after we are born, we begin to discriminate between colors. For the rest of our lives, barring blunted or blinded sight, we find ourselves face-to-face with all these phenomena at once, and we call the whole shimmering mess “color.” You might even say that it is the business of the eye to make colored forms out of what is essentially shimmering. This is how we “get around” in the world. Some might also call it the source of our suffering.

It is easier, of course, to find dignity in one's solitude. Loneliness is solitude with a problem. Can blue solve the problem, or can it at least keep my company within it? - No, not exactly. It cannot love me that way; it has no arms. But sometimes I do feel its presence to be a sort of wink - Here you are again, it says, and so am I.

I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief?

I have long known about madmen and kings; I have long known about feeling real. I have long been lucky enough to feel real, no matter what diminishments or depressions have come my way. And I have long known that the moment of queer pride is a refusal to be shamed by witnessing the other as being ashamed of you.

At a job interview at a university, three men sitting across from me at a table. On my cv it says that I am currently working on a book about the color blue. I have been saying this for years without writing a word. It is, perhaps, my way of making my life feel “in progress” rather than a sleeve of ash falling off a lit cigarette.

I am not interested in a hermeneutics, or an erotics, or a metaphorics, of my anus. I am interested in ass-fucking. I am interested in the fact that the clitoris, disguised as a discrete button, sweeps over the entire area like a manta ray, impossible to tell where its eight thousand nerves begin and end. I am interested in the fact that the human anus is one of the most innervated parts of the body,

I have been trying, for some time now, to find dignity in my loneliness. I have been finding this hard to do. It is easier, of course, to find dignity in one's solitude. Loneliness is solitude with a problem. Can blue solve the problem, or can it at least keep me company within it? No, not exactly. It cannot love me that way; it has no arms. But sometimes I do feel its presence to be a sort of wink-- Here you are again, it says, and so am I.

You’re looking for sexual tidbits as a female child, and the only ones that present themselves depict child rape or other violations (all my favorite books in my preteen years: I Know Why the Caged Bird Sings, Clan of the Cave Bear, The World According to Garp, as well as the few R-rated movies I was allowed to see—Fame, most notably, with its indelible scene of Irene Cara being asked to take her shirt off and suck her thumb by a skeezy photographer who promises to make her a star), then your sexuality will form around that fact. There is no control group. I don’t even want to talk about “female sexuality” until there is a control group. And there never will be.

Trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially, or even profoundly, useful for others? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t? I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

We’re only given as much as the heart can endure,” “What does not kill you makes you stronger,” “Our sorrows provide us with the lessons we most need to learn”: these are the kinds of phrases that enrage my injured friend. Indeed, one would be hard-pressed to come up with a spiritual lesson that demands becoming a quadriparalytic. The tepid “there must be a reason for it” notion sometimes floated by religious or quasi-religious acquaintances or bystanders, is, to her, another form of violence. She has no time for it. She is too busy asking, in this changed form, what makes a livable life, and how she can live it.

Of course my ex didn’t walk me home. Instead I wandered, drunk, from Main Street down to the railroad tracks, lay down there and listened to the quiet world. Smoked a cigarette on my back, feeling a part of the ground, one of night’s dark and lost creatures. For as long as I can remember, this has been one of my favorite feelings. To be alone in public, wandering at night, or lying close to the earth, anonymous, invisible, floating. To be “a man of the crowd,” or, conversely, alone with Nature or your God. To make your claim on public space even as you feel yourself disappearing into its largesse, into sublimity. To practice for death by feeling completely empty, but somehow still alive. It’s a sensation that people have tried, in various times and places, to keep women from feeling.

48. Imagine, for example, someone who fucks like a whore. Someone who seems good at it, professional. Someone you can still see fucking you, in the mirror, always in the mirror, crazy fucking about three feet away, in an apartment lit by blue light, never lit by daylight, this person is always fucking you from behind in blue light and you both always seem good at it, dedicated and lost unto it, as if there is no other activity on God’s given earth your bodies know how to do except fuck and be fucked like this, in this dim blue light, in this mirror. What do you call someone who fucks this way?

I remember that day very clearly: I had received a phone call. A friend had been in an accident. Perhaps she would not live. She had very little face, and her spine was broken in two places. She had not yet moved; the doctor described her as “a pebble in water.” I walked around Brooklyn and noticed that the faded peri-winkle of the abandoned Mobil gas station on the corner was suddenly blooming. In the baby-shit yellow showers at my gym, where snow sometimes fluttered in through the cracked gated windows, I noticed that the yellow paint was peeling in spots, and a decent, industrial blue was trying to creep in. At the bottom of the swimming pool, I watched the white winter light spangle the cloudy blue and I knew together they made God. When I walked into my friend’s hospital room, her eyes were a piercing, pale blue and the only part of her body that could move. I was scared. So was she. The blue was beating.