THOMAS LARSON

Languages of the Heart (Sanctuary Outtakes) April 2014

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As a heart patient, I’m hypersensitive to the languages that characterize this disease. I’ve noticed heart-focused authors speak in self-help, clinical, and cliché-ridden tongues. The problem is, these languages are so embedded and so simplistic that they make us think we have caused our disease and we, in turn, have to cure it. Like being poor, those afflicted with heart disease (we might add cancer as well) are responsible for their own ills. It begins when a culture personifies the heart with clichés, from pop song to religious tract.

(Solstice March 15, 2014)

Since I began writing nonfiction more than two decades ago, I’ve ranged from book to long-form journalism, criticism, essay, memoir, and, of late, video essay. Form changes and so, too, does focus; I adapt to the different style and voice. Each time the tone shifts as well—the critic’s bark, the memoirist’s grandiosity, the essayist’s guile. Moving among these voices, I find I love the challenge and the change. How far might I push myself?

With each book, I’ve added a wrinkle. I want the books to sound, to ring, in the culture, in and beyond the written realm. I want my books and their texts to be oral, to take a parallel journey in the speech arts—dialogue, lecture, and multimedia. Put more simply, I’m a fidgeter; I have to move between book and presentation, the written and the oral, during and after composition. I’ll explain by describing each of my books.

(Guernica February 6, 2014)

In Mortality, Christopher Hitchens’ trenchant elegy to the vocal chords he was losing to esophageal cancer, he writes that, “To a great degree, in public and private, I ‘was’ my voice. All the rituals and etiquette of conversation . . . were innate and essential to me.” At the Guardian, where, just out of Oxford, he got his journalistic start, his mentor told him that his prose was well argued but dull. Write “‘more like the way you talk.’” Life-launching advice. One swipe of the screen back in Mortality, he notes, “It may be nothing to boast about, but people tell me that if their radio or television was on, even in the next room, they could always pick out my tones and know that I was ‘on’ too.”

(Everyday Health January 15, 2014)

After my third heart attack in five years, I became a vegan, or a plant-based eater. Then I wrote about it in my book, The Sanctuary of Illness: A Memoir of Heart Disease, which tells the journey of my having gone from a non-recovery recovery to healing after those near-fatal trials,which finally forced me to change my diet.

I was already a vegetarian, a “right” eater — or so I thought. That earlier journey began thirty years ago, while reading Francis Moore Lappe’s ground-breaking book Diet for a Small Planet. I was shaken to the core by the scale of factory farming and clear-cutting of Central American rain forests by McDonalds and other fast-food corporations.

(Guernica December 20, 2013)

Among the still-active maxims of literature’s evolving identity is that writing is carved in stone while speech and social authorship, once uttered, blow away. As I noted in my previous Guernica essay, capitalizing on this dynamic is the secret of the Bible’s reach. When a reader switches to the aural realm, reciting and hearing the book makes the page—and its message—more compelling. The Bible lasts because it works both orally and in print. The book achieves immortality because it is a number one print seller and the most talked about and handled book in our language.

(Guernica November 13, 2013)

Here at the end of the four-century reign of books in our culture, which is to say in the digital age, I’m curious about what happens to the Bible, publishing’s crown jewel. As Robert Pogue Harrison writes in a 2012 New York Review of Books multi-book review on the King James’s 400th anniversary, that book "is rapidly becoming terra incognita. Whether in the King James Version or in new versions, the Bible is neither read, nor read aloud, nor memorized to anywhere near the extent it was when Theodore Roosevelt and Woodrow Wilson extolled the KJB as America’s 'national book' a century ago."

If it’s true that the digital era is iconoclastic, muting the sacredness of religion-spawning texts, then can we still say that this “holiest” of Western books is still “holy?” By “holy,” I mean first that the Bible is supposedly decreed by God and so inerrant; and second that its long veneration as a literary masterpiece has earned it unimpeachable value. Both of these lend it an aerie all its own. The “divinely inspired” Christian canonical book, Old testaments and New, codified in Greek in the late 4th century, translated into Latin in the 5th century and English in the 17th, sells some 25 million copies each year. Would Christianity be possible without the Bible?

(How We Spend Our Days blog, Cynthia Newberry Martin, October 1, 2013)

On a recent night, my son and I were stuck in ninety minutes of traffic, driving to the East Bay from the de Young museum in San Francisco where we’d been electrified by Richard Diebenkorn’s exhibition, “The Berkeley Years: 1953-1966,” and we were discussing the discipline of this great California artist, who died in 1993 and whose museum-filling retrospective I reviewed in 1998—the question on our minds was how did Diebenkorn create those deliciously messy, uncanny abstractions? I was glancing at a slip of paper, given out at the exhibit, with some choice lines from the painter. “Tolerate chaos.” “Be careful only in a perverse way.” And this: “Do search. But in order to find other than what is searched for.”