I find this happening all the time. I like the person I am in my stories better than I like the real me. That person is smarter, wittier, more patient, funnier—his view of the world is wiser. When I stop writing and come back to myself, I feel more limited, opinionated, and petty.

But what a pleasure it was, to have been, on the page, briefly less of a dope than usual.

The word block suggests that you are constipated or stuck, when the truth is that you’re empty. As I said in the last chapter, this emptiness can destroy some writers, as do the shame and frustration that go with it. You feel that the writing gods gave you just so many good days, maybe even enough of them to write one good book and then part of another. But now you are having some days or weeks of emptiness, as if suddenly the writing gods are saying, "Enough! Don’t bother me! I have given to you until it hurts! Please. I’ve got problems of my own."

The problem is acceptance, which is something we’re taught not to do. We’re taught to improve uncomfortable situations, to change things, alleviate unpleasant feelings. But if you accept the reality that you have been given—that you are not in a productive creative period—you free yourself to begin filling up again. I encourage my students at times like these to get one page of anything written, three hundred words of memories or dreams or stream of consciousness on how much they hate writing—just for the hell of it, just to keep their fingers from becoming too arthritic, just because they have made a commitment to try to write three hundred words every day. Then, on bad days and weeks, let things go at that.

Your grandmother taught me to read when I was only four. She also taught me to write, by which I mean not simply organizing a set of sentences into a series of paragraphs, but organizing them as a means of investigation. When I was in trouble at school (which was quite often) she would make me write about it. The writing had to answer a series of questions: Why did I feel the need to talk at the same time as my teacher? Why did I not believe that my teacher was entitled to respect? How would I want someone to behave while I was talking? What would I do the next time I felt the urge to talk to my friends during a lesson? I have given you these same assignments. I gave them to you not because I thought they would curb your behavior - they certainly did not curb mine - but because these were the earliest acts of interrogation, of drawing myself into consciousness. Your grandmother was not teaching me how to behave in class. She was teaching me how to ruthlessly interrogate the subject that elicited the most sympathy and rationalizing - myself. Here was the lesson: I was not an innocent. My impulses were not filled with unfailing virtue. And feeling that I was as human as anyone, this must be true for other humans. If I was not innocent, then they were not innocent. Could this mix of motivation also affect the stories they tell? The cities they built? The country they claimed as given to them by God?

I found a diary I had kept one summer ten years earlier; it contained information that I knew I could use. I opened the diary eagerly but soon turned away from it, stricken. The writing was soaked in a kind of girlish self-pity—“alone again!”—that I found odious. More than odious, threatening. As I read on, I felt myself being sucked back into its atmosphere, unable to hold on to the speaking voice I was working hard to develop. I threw the diary down in a panic, then felt confused and defeated. A few days later I tried again, but again felt myself going under. At last, I put it away.

One day—when I had been looking over an accumulation of pages possessed of what seemed to me the sufficiently right tone, syntax, and perspective—I opened the diary again, read in it a bit, laughed, got interested, even absorbed, and within minutes was making notes. With relief I thought, I’m not losing myself. Suddenly I realized there was no myself to lose. I had a narrator on the page strong enough to do battle for me. The narrator was the me who could not leave her mother because she had become her mother. She was not intimidated by “alone again.” Nor, come to think of it, was she much influenced by the me who was a walker in the city, or a divorced middle-aged feminist, or a financially insecure writer. She was, apparently, only her solid, limited self—and she was in control. I saw what I had done: I had created a persona.

By its very nature, this study relies on people with highly visible accomplishments. I worry that some readers might misinterpret this as an implicit worthiness hierarchy that valorizes achieving fame over taking more unseen paths. I also worry that some of the people in the study can feel so unapproachable in what they made of their lives that readers might discount the relevance of learning from them, or be left wondering, “Well, their lives are interesting, but could I ever do what they did?” I share that feeling. Studying Charles Colson made me feel somewhat intimidated by the standard he lived to after prison.