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CHINESE BOXES AND PUPPET THEATERS
Consciousness is the only home of which we know.
-DICKINSON
Two images come to mind when I think of Emily Dickinson's poems: Chinese
boxes and puppet theaters. The image of boxes inside boxes has to do with
cosmology, and theaters and puppets with psychology. They're, of course,
intimately related.
The intimate immensity of consciousness is Dickinson's constant preoccupation.
I imagine her sitting in her room for hours on end, with eyes closed, looking
inward. To be conscious is already to be divided, to be multiple. There are
so many me's within me. The whole world comes into our inner room. Visions
and mysteries and secret thoughts. "How strange it all is," Dickinson must
have told herself.
Every universe is enclosed in some other universe. She opens boxes, Pandora's
boxes. There's terror in one; awe and ecstasy in the next one. She cannot
leave the boxes alone. Her imagination and love of truth conspire against
her. There are so many boxes. Every so often, she may believe that she has
reached the last one, but on closer examination it proves to contain still
another box. The appearances deceive. That's the lesson. A trick is being
played on her as it is being played on all of us who wish to reach the truth
of things.
"As above, so below," Hermes Trismegistus claimed. Emerson thought the
same. He believed that clarity and heightened understanding would follow
the knowledge of that primary law of our being. Dickinson's experience of
the self is very different. The self for her is the place of paradoxes, oxymorons,
and endless ambiguities. She welcomed everyone of them the way Emerson welcomed
his clarities. "Impossibility, like wine, exhilarates," she told us.
Did she believe in God? Yes and no. God is the cunning of all these boxes
fitting inside each other, perhaps? More likely, God is just another box.
Neither the tiniest one nor the biggest imaginable. There are boxes even
God knows nothing of.
In each box there's a theater. All the shadows the self casts and the
World and the infinite Universe. A play is in progress, perhaps always the
same play. Only the scenery and costumes differ from box to box. The puppets
enact the Great Questions-or rather Dickinson allowed them to enact themselves.
She sat spellbound and watched.
Some theaters have a Christian setting. There is God and his Son. There
is Immortality and the snake in Paradise. Heaven is like a circus in one
of her poems. When the tent is gone, "miles of Stare" is what remains behind.
In the meantime, the Passion and Martyrdom of Emily Dickinson go on being
played under the tent and under the open skies. There's no question, as far
as I am concerned, that real suffering took place among these puppets.
In some other theaters the scenery could have been painted by De Chirico.
In them we have a play of abstract nouns capitalized and personified against
a metaphysical landscape of straight lines and vanishing points. Ciphers
and Algebras stroll along "Miles and Miles of Nought" and converse. "The
Truth is Bald and Cold," she says. Truth is a terrifying mannequin, as Sylvia
Plath also suspected. This is the theater of metaphysical terror.
Death is in all the plays and so in this woman. Death is a kind of master
of ceremonies, opening boxes while concealing others in his pockets. The
self is divided. Dickinson is both on stage and in the audience watching
herself. "The Battle fought between Soul and No Man" is what we are all watching.
That she made all this happen within the length of a lyric poem is astonishing.
In Dickinson we have a short poem that builds and dismantles cosmologies.
She understood that a poem and our consciousness are both a theater. Or rather,
many theaters. "Who, besides myself, knows what Ariadne is," wrote Nietzsche.
Emily Dickinson knew much better than he did.
Charles Simic
Written for an Emily Dickinson issue of the magazine
Ironwood in 1986