Skip to main content

A hairbreadth decision, a lifetime lived under its shadow.


At the risk of turning this blog into 'The Claude Houghton Appreciation Society', herewith a fourth of his novels reprinted by Valancourt Books, 'A Hair Divides'.

https://ncolloff.blogspot.com/2020/04/half-way-along-road-we-have-to-go-i.html https://ncolloff.blogspot.com/2019/09/an-invitation-to-examined-life.html https://ncolloff.blogspot.com/2019/08/who-is-jonathan-scrivener.html

Gordon Rutherford is an aspiring writer who in a split moment must decide whether or not to admit to the accidental death, in unlikely circumstances, of a recent acquaintance in fear that he will be accused of his murder. He decides not to, hiding the body, with fateful consequences. For twenty years, his undiscovered act follows him, reaping its ably described psychological consequences until an encounter with a third person, his acquaintance's female companion at the time, the book rolls to its denouement: with its potential for exposure, prosecution, and death - and yet hauntingly, in the end, a release into renewing freedom from the illusions of time.

The book's first half compellingly leads us to this hairbreadth decision, showing why Rutherford develops a compelling hatred of Feversham, his effortlessly accomplishing acquaintance, who has written a play, and how they come to the accident that will define his life (and why in retrospect Rutherford, at one point, imagines it could have been murder). Feversham is another portrait of one of Houghton's 'free people' whose spirit (for a never defined reason) always appears at once both more detached and yet engaged than others - as if freedom from bequeaths a real ability to be freedom to embody oneself, engage with, but not be drawn down into, the world.

The second half of the book, in a manner that reminds one of Dostoyevsky's 'Crime and Punishment', takes you into the labyrinthine ways that a person flees their memory, only to discover its hard-edged reality rebounding on you, burrowing away as conscience. It, also, takes you into that other, familiar Houghton territory of showing you how different are our readings of people. We all present differently in the varied consciousness of others; and, getting a clear, realistic view of anyone is endlessly complicated, complex.

There is too, often very tucked into the background, the 'mystical' that sense that there is a reality, freed of illusion, that we taste sometimes, but rarely have the presence of mind to make a wider home for it.

It is all expertly done. In addition, Houghton is an accomplished novelist of London. His descriptions of both the pre-War I, Edwardian society of 1910, and the post-War world of 1930 and the Depression are atmospheric, often acerbic, and compelling. I am delighted to have discovered him and appreciative of Valancourt Books efforts on his behalf.

Comments

Popular posts from this blog

The Buddha meets Christ in embrace

Reading Lama Anagarika Govinda is proving nostalgic on a number of fronts. I recall my first reading of it in my first year at university, bought at Watkins, the famous 'esoteric' bookshop in Cecil Court in London. I sat in my hall of residence room transfixed by a world made familiar; and, it was deepening of a commitment to contemplation (which has been observed fitfully)! I remember returning, at the time, to my school to give a talk to the combined fifth form on Buddhism and using Govinda as the backbone of my delivery (both this book, and his equally wonderful, the Foundations of Tibetan Buddhism). I was voted (I immodestly remember) their best invited speaker of the year. I had even bought a recording of Tibetan music as opener and closer! He reminded me of how important Buddhism was (and is) to my own thinking and comprehension of my experience. The Buddha's First Sermon in the Deer Park was the first religious text I read (of my own volition) at the tender age

Searching for paradise in the hidden Himalayas

At moments of dislocation and intense social uncertainty people will appear offering the possibility of another land where people will be blessed, liberated and genuinely at home. In this case, it was not 'Brexit' but a hidden land of actual immortality, enfolded within the mountain ranges around Mt Kanchenjunga on the Nepalese/Sikkim border. Unlike Shangri-la, Beyul Demoshong was not simply a physical space, carefully hidden (as imagined in Hilton's Lost Horizon) but an occulted place spiritually hidden. The person offering this journey and opening the way to it was the 'crazy lama', Tulshuk Lingpa. Lingpa was a 'terton' a finder of 'terma' which were texts magically hidden until discovered at the right moment for them to be of maximum usefulness to people's spiritual development. They were often hidden by Padmasambhava, the robust wonder-working bringer of Buddhism to Tibet; and, Tibetan Buddhism is alive with such discoveries (though und

Parzival and the neutral angels

Fresh from contemplating 'Lost Christianity', I read Lindsay Clarke's fabulous re-telling of Wolfram von Eschenbach's poem, 'Parzival and the Stone from Heaven' from which 'Christendom' is lost! Von Eschenbach was a sacred poet but one of ecumenical sympathies where not only is Parzival's final battle (unknowingly) with his brother, the piebald Saracen, Feirefiz, essential to his self-discovery but the two of them enter the Grail castle together and are granted together a vision of the 'stone' that is the Grail. When Feirefiz asks whether it is permitted to see this Christian  mystery, Parzival answers (in Clarke's version) yes for, "all Nature's increase is there, so I think that this stone from Heaven must be a living emblem of the earth itself, which is mother and father to us all." There are knights, ladies, sorcerers, hermits and wise old hags abounding in Eschenbach's world but interestingly for a mediev