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587 pages, Kindle Edition
First published February 5, 2019

“One hundred thirty-one years after Emily Dickinson’s death, I stand in her bedroom, chasing the ghost of her truth. I am struck by the contrast between the bellowing darkness of her poems and the fount of sunlight flooding in through the two fully windowed walls. I am struck, too, by the scale of it: Her mahogany sleigh bed is practically child-sized, her cherrywood writing desk almost a miniature at seventeen and a half inches square.”


“We spend our lives trying to discern where we end and the rest of the world begins. We snatch our freeze-frame of life from the simultaneity of existence by holding on to illusions of permanence, congruence, and linearity; of static selves and lives that unfold in sensical narratives. All the while, we mistake chance for choice, our labels and models of things for the things themselves, our records for our history. History is not what happened, but what survives the shipwrecks of judgement and chance.”Indeed, in collecting the threads that link various moments and momentous lives meaningfully even in the absence of causal connections – a compelling and ambitious exploration of what Carl Jung and Wolfgang Pauli meant by the term synchronicity – Popova brings a sense of coherence to the table of life at which we all eat. She does so with fluidity, and thus also dismantles with a flair such artificial instruments of forced coherence as binaries and hierarchies, whether between truth and beauty; science and literature; men and women; reason and emotions; and various kinds of love, chiefly between women, but also between men, between husbands and wives and friends.
Some truths, like beauty, are best illuminated by the sidewise gleam of figuring, of meaning-making. In the course of our figuring, orbits intersect, often unbeknownst to the bodies they carry – intersections mappable only from the distance of decades or centuries. Facts crosshatch with other facts to shade in the nuances of a larger truth – not relativism, no, but the mightiest realism we have. We slice through the simultaneity by being everything at once: our first names and our last names, our loneliness and our society, our bold ambition and our blind hope, our unrequited and part-requited loves. Lives are lived in parallel and perpendicular, fathomed nonlinearly, figured not in the straight graphs of “biography” but in many-sided, many-splendored diagrams. Lives interweave with other lives, and out of the tapestry arise hints at answers to questions that raze to the bone of life: What are the building blocks of character, of contentment, of lasting achievement? How does a person come into self-possession and sovereignty of mind against the tide of convention and unreasoning collectivism? Does genius suffice for happiness, does distinction, does love?
In lives like Emily Dickinson's – lives of tessellated emotional complexity encrypted in a private lexicon, throbbing in intensity bloodlet in symbol and metaphor – the inevitable blindspots of biography become eclipses. Because we bring our whole selves – our beliefs and our biases, our experience-sculpted curiosity and our limited knowledge – to all we do, each biographer is less an instrument of truth than an interpreter of meaning. And yet: Like a scientific theory, a biography is a map – one of many possible maps – to an objective external reality that may never be fully discernible or describable to the subjective observer but that is still best explored by mapping, by approximating the landscape of truth from the territories of the knowable.
As Carson walked off the stage to a resounding ovation, she was stopped midstride by the sight of Dorothy standing quietly in the back of the lecture hall. With their eyes locked, Rachel approached her without a word, greeted her with an impulsive kiss, and whispered: “We didn't plan it this way, did we?” They went back to Carson's hotel for an hour – two bodies in physical space, behind a closed door, behind the curtain of partial records we mistake for history. All that survives of their relationship are the letters they exchanged while they were apart. But what transpired while they were together? The words that flowed between them, the torrents of touch, the glances each containing a galaxy of feeling, a universe of sentiment – unrecorded, unrecordable.
• Language is not the content of thought but the vessel into which we pour the ambivalences and contradictions of our thinking, afloat on a current of time.
• The triumph of love is in the courage and integrity with which we inhabit the transcendent transience that binds two people for the time it binds them, before letting go with equal courage and integrity.
• We are never one thing, our slumbering potentialities stirred into being by situations in which chance and choice conspire to make us the people we are said to have been.
Three nights before the Elizabeth sinks – as the deadly mycobacterium is weaving its way through Annie Darwin's body in England, as France is mourning the sudden loss of Louis Daguerre to a heart attack, as Emily Dickinson is beginning to fall in love with Susan Gilbert in Amherst, as Harriet Hosmer is dreaming up her sculpture Hesper, the Evening Star in Boston – John Adams Whipple uses Harvard's Great Refractor telescope to make the first daguerreotype of a star: Vega, the second brightest star in the northern celestial hemisphere, object of one of Galileo's most ingenious experiments supporting his proof of heliocentricity. “Nothing should surprise us any more, who see the miracle of stars,” Elizabeth Barrett Browning wrote in Aurora Leigh.
“Lives interweave with other lives, and out of the tapestry arise hints at answers to questions that raze to the bone of life: What are the building blocks of character, of contentment, of lasting achievement? How does a person come into self-possession and sovereignty of mind against the tide of convention and unreasoning collectivism? Does genius suffice for happiness, does distinction, does love?”
“Beyond any human lifetime, and often even within it, what is recorded is what is remembered, the records gradually displacing the actuality of lived events. And what is recorded is a fraction of what is thought, felt, acted out, lived- a fraction at best edited by the very act of its selection, at worst warped by rationalization or fictionalized by a deliberate retelling of reality.”
“Meanwhile, someplace in the world, somebody is making love and another a poem. Elsewhere in the universe, a star manyfold the mass of our third-rate sun is living out its final moments in a wild spin before collapsing into a black hole, its exhale bending spacetime itself into a well of nothingness that can swallow every atom that ever touched us and every datum we ever produced, every poem and statue and symphony we’ve ever known—an entropic spectacle insentient to questions of blame and mercy, devoid of why.”