All the Time in the World: New and Selected Stories

  His life was no secret. Every moment of it was a confession. But as the outer world was as darkly inverted as the negative of a photograph, so was its logic.

  Each instance of negative publicity seemed to encourage another suit or investigation of one kind or another. Elder Rafael Altman, our CPA, informed us one morning that the IRS had applied for a court order to subpoena the Community books. One of our lawyers was dispatched to apply for an injunction. Those others of us with skills still practiced on the outside met in extraordinary session with the Elders to come up with some overall strategy for dealing with an increasingly impinging world. As to bad publicity, up to this point we had met all of it with a pious silence. Now we decided for the prophet’s sake that we must speak out on his behalf, we must give witness. We would not proselytize, but we would respond. Judson Berglund, a high Attainist who before coming to us had run his own public-relations firm in California, had the Imperative to organize this effort. He quickly brought order. When a national newsweekly questioned the miracle of the Fremont, Kansas, tornado, Berglund saw to it that they printed Elders’ testimony in their letters to the editor. An attack by a well-known anticultist we boldly duplicated on our website, along with the countervailing responses of dozens of our members. And so on.

  It only became us, though, to respond to everything patiently, resolutely, and in the spirit of forgiveness.

  Walter John Harmon was typically stoic about all the problems mounting up, but as the summer drew to an end and the leaves of the oak trees began to turn, he seemed more and more withdrawn, as on that day of the Embrace. He seemed irritated that nothing he did went unnoticed, as if our devotedness was pressing on him. Yet he was called by God to have no private life, no private feelings, and so we worried about him. Our joyful life of peace and reconciliation, the exultant knowledge infused in all our beings of an exquisite righteousness in the sight of God, and the prayerful anticipation of the coming to our green earth of God’s Holy City, was shadowed now by our concern for the spirit of His prophet. When the children sang, he was inattentive. He took long walks alone in the holy site. I wondered if it were possible that the weight of our sins had already become too burdensome for his mortal soul.

  WHAT I REMEMBER now is Walter John Harmon standing with my wife, Betty, in the orchard above the Tabernacle on a chilly gray afternoon in October. Clouds dark with rain sailed through the sky. A wind blew. The orchard trees were only three or four years old, the apple, pear, and peach trees not much higher than a man. Only the apple trees were in fruit now, and on this windy gray day, while Betty’s charges ran about picking apples off the ground or reaching for them on the lower branches, I watched Betty hold an apple out to Walter John Harmon. He took her wrist in his hand and leaned forward and bit into the apple she held. Then she took a bite, and they stood looking in each other’s eyes as they masticated. Then they embraced and their robes, whipped by the wind, clung to their shapes, and I heard the children laughing and saw them running in circles around my wife and Walter John Harmon in their embrace.

  SOME MORNINGS after this, members who had gone to pray noticed a robe lying on the ground beside the Tabernacle table. It was his, the prophet’s. We knew that because, for ceremonial occasions, he wore not muslin but linen. Now it lay as if he had dropped it at his feet and walked away. The latchkey was still on the table, but the white stone was on the ground. The Elders were quickly summoned to study the scene. Carpenters placed stanchions around the site so that the gathering members would not disturb anything.

  Efforts were made to locate Walter John Harmon. We had never ventured past his front door. This was now found to be open. Inside, the place was a shambles. Empty liquor bottles, broken dishes. His closet was empty. Down at the Gate, someone reported that the Hummer was gone.

  At noon, with all work stopped, the Elders announced to the stunned Community that Walter John Harmon was no longer among us. There was absolute silence. Elder Bob Bruce said the Elders would convene shortly to make a determination as to the meaning of the prophet’s disappearance. He led us in prayer and then urged everyone to go back to their tasks. The teachers were to take their children back to their classrooms. As everyone dispersed, one group of children stood where they were, there being no teacher to lead them. These were Betty’s charges. Her puzzled colleagues took the children in hand. Everyone was distracted, unsettled.

  I could have told them all the prophet was gone when, the night before, I heard Betty rise from her bed, dress, and slip out the door. I listened, and in a while, in the darkness, I heard through the clear cold night the distant sound of an engine turning over, revving up.

  WHEN IT WAS discovered that the prophet had left with my wife, I was called before the Elders. I was invited to join them in their councils. Perhaps they believed the cuckolded husband was enlightened as they were not. Perhaps they thought he was important in other ways. Surely the challenge to no member’s faith could have been greater than the challenge to mine, and if I could forbear and sing the praises of God, who would not sing with me?

  Whatever their reasoning, I took solace in their dispensation. My personal grief was subsumed. For the sake of my sanity I wanted to find resolution and strength from this crisis. But I also understood quite clearly and unemotionally that were I to think of Betty’s betrayal with a forgiving spirit and concentrate on its larger meaning, I would both ease my heart and put myself forward in the minds of the Elders as an exemplar of our Ideals. In a community such as ours one’s moral currency might someday be exchanged for an executive role.

  The discussion went on for three days. I spoke with increasing confidence and have to admit I had no small part in the deliberations. We came to the following consensus: Walter John Harmon had done what was both required and foreordained by the nature of his prophecy. Not only had he forsaken us who had loved him and depended upon him, but by running off with one of the purified wives, he had cast doubt upon the central tenet of his teaching. What further proof did we need of the truth of his prophecy than his total immersion in sin and disgrace? It was thrilling. Elder Al Samuels, a tiny, bent-over octogenarian with the piping, scratched voice of the very old, was also the most philosophically inclined. He said we were confronted with the beautiful paradox of a prophecy fulfilling itself by means of its negation. Elder Fred Sanders, known and loved for his ebullience, stood up and shouted, Glory be to God for our blessed prophet! We all stood and shouted, Hallelujah!

  But while all of this was being worked out, the Community had languished. There was a good deal of crying and wandering about listlessly on the part of many. People could not do their work. Extra prayer sessions were called but went sparsely attended. And a few of the members, poor souls, even packed their meager belongings and walked down the road to the Gate, heedless of all pleas. I think that is how word got out about our situation—through our dispirited defectors. It did not help that a TV news broadcast showed a picture of the Community from a helicopter flying over us while an announcer spoke of us as collectively duped, robbed of our estates, and left humiliated and penniless in the middle of nowhere.

  It was time to act. On the advice of Judson Berglund, who had so far managed our public relations effectively, a great celebration was prepared, with music from our string musicians and tables of good food and a goodly supply of our ceremonial wine. Work and school were suspended for the people of the Community to gather and be together. Thanks be to God, the weather softened into one of those October days when the sun, low in the sky, casts a golden patina over the land. Yet the sense of irresolution, of bewilderment, did not entirely lift. People wanted to hear the Elders. I noticed that some of the children had sought out their natural parents and now clung to them.

  After lunch, the musicians retired and everyone gathered before the Tabernacle. The Seven Elders arranged themselves on wooden chairs facing the assemblage. One by one, they rose to speak. Their pronouncement was along the following lines: The prophet had all but warned us this woul
d come to pass. He said he would not be among the blessed who would reside in the Holy City. That he has gone so soon is a stunning blow to those of us who loved him, as we all loved him, but we must love him more now that he has done this thing. That is our Imperative. We cannot question what he has done, for it is nothing else but his final sacrifice. He has taken into himself all the sins of the world that we had accumulated and returned with them to the world that we might be made righteous in the eyes of God. Nor should we mourn him: if we live as we have lived, and learn as we have learned, wherever he is will he not still be in our midst? For this reason, from this day forward we Elders will speak in his voice. We will say his saying and think his thinking. And the prophecy that was is the prophecy that is. For he has cast the stone down and the key is here on the table that will open up the door to the Kingdom of God. And when the four horsemen come riding over the land and the plagues rise like a miasma from the earth and the sun turns black and the moon blood red, and when firestorms engulf whole cities and the nuclear warriors of the world consume one another, the prophet shall be with us and in the carnage and devastation we will be untouched. For God came to earth one day as a tornado, as a whirlwind that spun around this humble man, whose goodness and moral stature only God could see to be His prophet. And we who are your Elders saw it with our own eyes. And we tell you when God comes down again, He will not be a whirlwind, He will be the resplendent self-illuminating city of His glory and His peace, and we who have lived to the prophecy of Walter John Harmon will walk down these pastures and reside there forever.

  The Elders were effective. I could see resolution firming up in the postures and facial expressions of the members. Many glances were sent my way. I found myself basking in the reflected glory of my faithless wife, who had been chosen by Walter John Harmon to join him in the ultimate sin, his betrayal of the Community.

  A DAY OR TWO LATER, when one of the women went into the prophet’s house to clean it up, she noticed something under a chair that had been overlooked in the excitement: a pencil.

  Our prophet had never wanted anything written.

  The Elder who was summoned discovered something else: in the fireplace, half buried in the ashes, were three sheets of paper that had curled and were slightly charred on the edges but were still, miraculously, intact.

  On these pages Walter John Harmon had laid out plans for a wall to be built around our Community. He’d provided sketches and measurements. The Gate down by the highway was to be drawn back to just one hundred and ten yards from our buildings. The wall was to be of stone, three cubits thick and four cubits high. The stones were to be gathered from the pasture and from brooks and streams. They were to be bonded with a cement mixture whose proportions he had carefully indicated. And then, a cryptic sentence written at the bottom of the last page of instructions added to the mystery: This wall for when the time comes, is what it said.

  Clearly, this was a discovery of unsettling magnitude. It brought forth only questions. A wall of stone did not accord with the Ideal of impermanence that had guided all our previous construction. What did that mean? Did it amount to a new Ideal? And when would what time come? But he had thrown the plans into the fire. Why?

  We simply didn’t know what to do about these plans. Had they not been discarded, almost certainly they would constitute a Demand.

  The pages were preserved in a clear plastic folder and put in the safe of the business office pending further study.

  In the meantime, we had to sort out our overall situation. We had been left with very little operating capital. All surrendered estates of members were made liquid through a succession of trusts and routinely placed in the prophet’s name in several numbered Swiss bank accounts to protect against legal incursion. He had personally dispensed sums as they were applied for by our financial Elder, Rafael Altman. We grew our own food and clothed ourselves humbly, but we were in arrears for the material costs of our building program, which had gone on more or less continuously as new members arrived. Perhaps we would not have that many more new members for a while. But several of our parcels of valley land for the descent of the Holy City were heavily mortgaged. And were we to lose even one of the standing civil suits against us, we would be terribly vulnerable.

  As the weeks went by, it became apparent we faced a long cold winter of untold hardship. Our infirmary, with its one doctor and two nurses, tended to a host of ailing children. There were a number of cases of flu. Elder Al Samuels succumbed to pneumonia and we buried him in the rise behind the orchard. The little bent-over man with the piping voice was well loved and the fact that he was almost ninety when he passed was no consolation to the Community. My own sadness was only slightly appeased when the surviving Elders elevated me to their company. We need younger blood, Elder Sanders said to me as he gripped my arm. Our witness is passed to you by decree.

  IT IS NOW JANUARY of the New Year and I write secretly at night in the privacy of my house. Perhaps, as the prophet says, the time for documentation comes only when the world overtakes us. So be it. This has not to do with a loss of faith—mine is strong and does not give way. My belief in Walter John Harmon and the truth of his prophecy does not falter. Yes, I say to the skeptics: It is entirely unlikely that someone as uneducated and hapless and imperfect as this simple garage mechanic can have designed such an inspired worship. And only the sacred touch of God upon his brow can explain it.

  The Community as it huddles on these snowy plains is smaller, but by that fact tighter and more resolute, and we gather each morning to thank God for our joyous discovery of Him. But the world is overwhelming, and if we do not survive, at least this testimony, and others that may be written, will guide future generations to our faith.

  Given the general age and infirmity of the Elders, I now function as the managing partner functions in a law office. And Walter John Harmon has come to live through me and will speak in my voice. I have studied the three pages of his plans and I have made the decision that in the first days of thaw we will send our people out to the holy pastures to collect the rocks and boulders for our wall. And one of the newer members, a retired army colonel to whom I’ve given the plans, has gone out and paced the land. He says it is amazing that our prophet has no military experience. For, as designed, these breastworks take every advantage of the terrain and give us positions for a devastating enfilade.

  We are assured of a clear and unimpeded field of fire.

  MAMA SAID I WAS THENCEFORTH TO BE HER NEPHEW, AND TO call her Aunt Dora. She said our fortune depended on her not having a son as old as eighteen who looked more like twenty. Say Aunt Dora, she said. I said it. She was not satisfied. She made me say it several times. She said I must say it believing she had taken me in since the death of her widowed brother, Horace. I said, I didn’t know you had a brother named Horace. Of course I don’t, she said with an amused glance at me. But it must be a good story if I could fool his son with it.

  I was not offended as I watched her primp in the mirror, touching her hair as women do, although you can never see what afterward is different.

  With the life insurance, she had bought us a farm fifty miles west of the city line. Who would be there to care if I was her flesh-and-blood son or not? But she had her plans and was looking ahead. I had no plans. I had never had plans—just the inkling of something, sometimes, I didn’t know what. I hunched over and went down the stairs with the second trunk wrapped to my back with a rope. Outside, at the foot of the stoop, the children were waiting with their scraped knees and socks around their ankles. They sang their own dirty words to a nursery rhyme. I shooed them away and they scattered off for a minute hooting and hollering and then of course came back again as I went up the stairs for the rest of the things.

  Mama was standing at the empty bay window. While there is your court of inquest on the one hand, she said, on the other is your court of neighbors. Out in the country, she said, there will be no one to jump to conclusions. You can leave the door open, and the window s
hades up. Everything is clean and pure under the sun.

  Well, I could understand that, but Chicago to my mind was the only place to be, with its grand hotels and its restaurants and paved avenues of trees and mansions. Of course not all Chicago was like that. Our third-floor windows didn’t look out on much besides the row of boardinghouses across the street. And it is true that in the summer people of refinement could be overcome with the smell of the stockyards, although it didn’t bother me. Winter was another complaint that wasn’t mine. I never minded the cold. The wind in winter blowing off the lake went whipping the ladies’ skirts like a demon dancing around their ankles. And winter or summer you could always ride the electric streetcars if you had nothing else to do. I above all liked the city because it was filled with people all a-bustle, and the clatter of hooves and carriages, and with delivery wagons and drays and the peddlers and the boom and clank of the freight trains. And when those black clouds came sailing in from the west, pouring thunderstorms upon us so that you couldn’t hear the cries or curses of humankind, I liked that best of all. Chicago could stand up under the worst God had to offer. I understood why it was built—a place for trade, of course, with railroads and ships and so on, but mostly to give all of us a magnitude of defiance that is not provided by one house on the plains. And the plains is where those storms come from.

  Besides, I would miss my friend Winifred Czerwinska, who stood now on her landing as I was going downstairs with the suitcases. Come in a minute, she said, I want to give you something. I went in and she closed the door behind me. You can put those down, she said of the suitcases.