‘Beware of those glamorous powers!’ my father said to me years later before I went up to Cambridge. ‘Those psychic powers which come from God but which can so easily be purloined by the Devil!’
This warning I wrote off as an exaggeration, a typically Victorian piece of melodramatic tub-thumping. More fool me. Having noted the psychic affinity which formed the bedrock of my relationship with my father, I must now sketch my disastrous career as a psychic.
I followed in his footsteps by reading divinity up at Cambridge, but after my finals I decided not to proceed immediately to theological college to train for the priesthood. This decision arose out of a conversation I had with Christian and I shall describe it fully later, but at present it’s sufficient to say that at twenty-one I was tired of living in all-male ghettos and hankered to experience what I called ‘The Real World’. In consequence I wound up doing voluntary work in Africa, but within months I got in a mess with a witch-doctor and had to be flown home.
My father begged me to proceed without further delay to theological college, but I was determined to complete the two years I’d set aside for voluntary work; I felt the need to wipe out the failure by being a success. Accordingly I took a job at the Mission for Seamen, fifty miles from home on the South Coast, but again disaster struck: two sailors got in a fight over me and wrecked the canteen. In vain I protested to my supervisor that I wasn’t a homosexual and had given neither sailor encouragement. I was judged a disruptive influence and asked to leave.
Despite my father’s renewed pleadings I still refused to abandon my two-year plan but my third job also ended chaotically. I started work as an orderly at the Starbridge Mental Hospital, but before long a schizophrenic girl fell in love with me and slashed her wrists when I explained to her (kindly) that I was unavailable for a grand passion. She survived the slashing, but I was very upset, particularly when I realised the doctors were looking at me askance. Worse was to follow. Plates began to be smashed mysteriously in the empty kitchens at night, and when the senior psychiatrist asked with interest if I had ever been involved in the phenomenon popularly known as poltergeist activity, I decided it would be smart to resign before I was sacked.
At that stage I realised I had to do something drastic before my father expired with worry, so I headed for Starwater Abbey where I had been a pupil at the famous public school. Standing in the Starbridge diocese not far from my home at Starrington Magna, the Abbey was run by Anglican-Benedictine monks from the Fordite Order of St Benedict and St Bernard. My father had been a Fordite monk once, and as the result of his special knowledge of the Order he had arranged for Starwater’s resident expert on the paranormal to keep an eye on me during my schooldays. It was to this man that I now turned.
Father Peters recommended that I made a retreat at the Abbey while we tried to work out what was going wrong. As a tentative hypothesis he suggested I might be suffering from the cumulative stressful effect of my fiascos as a voluntary worker with the result that an awkward situation had been generated. There was certainly no doubt about the awkwardness of the situation. Plates which soar off shelves and smash themselves to pieces apparently unaided by a human hand are really very awkward indeed.
At last I said: ‘Could I have done it while sleep-walking?’
‘I doubt it, Nicholas – the noise would have been terrific. You’d have woken up.’
‘Then it must have been one of the inmates, someone who wasn’t locked up. Surely I couldn’t have triggered poltergeist activity now that I’m past adolescence!’
‘It’s unlikely, I agree, but not impossible. If you were to make a retreat we could try and solve the mystery by examining the entire situation in detail and reviewing your spiritual life –’
I switched off, knowing that the last thing I could face at that time was Father Peters playing a spiritual Sherlock Holmes. Any discussion of how I was unconsciously expending my energy by generating psychic phenomena might lead to a discussion of how I was consciously expending my energy in messing around with girls, and I wanted no one to know I had an active sex-life. Admitting to sexual intercourse would only lead to spiritual questions which I didn’t even like to think about.
Sex was a problem. As far as I could see it was now essential therapy, hiving off all the surplus energy so that I stopped smashing plates long-distance by mistake, but I knew any confessor would tell me there were other ways of calming an over-strained psyche, ways that didn’t involve exploiting women and crashing around like an animal. The trouble was that it was such a relief to crash around like an animal when my attempts to be a decent human being, ministering without pay to the underprivileged and the sick, regularly ended in humiliation.
But of course I could confess none of this to Father Peters. All I could do was confess to God in private my exploits as a crasher and pray for the grace to become effortlessly ascetic once I was ordained.
‘I’ll think about a retreat,’ I said. ‘I really will.’ And away I went to muddle on.
‘What happened?’ said my father when I returned home, but I suspected he already knew.
‘Oh, we had a good chat and I’m feeling much better.’
‘Nicholas –’
‘No need for you to worry any more, I’m fine.’
Sometimes when my father demonstrated his intuition I thought he knew about my sex-life, but most of the time I was sure he didn’t. I was careful never to think about it in his presence, and every time I felt his mind prying into mine I mentally evicted him by thinking about cricket.
Back we come again to the relationship with my father, now clouded by my chaotic career as a psychic and muddied by his agonising anxiety.
Of course sex is a subject which children often find impossible to discuss with their parents, but in my case this wasn’t my father’s fault; certainly I don’t mean to imply that just because he was a priest he was incapable of speaking frankly on the subject.
‘Christianity has been much misunderstood on this matter,’ he had said to me at exactly the right moment in my adolescence, ‘but it has always claimed –’ Here centuries of clerical misogyny were swept aside ‘– that sex is good and right.’ With the slightest of smiles he conveyed the impression of surveying numerous pleasurable memories. ‘It’s the abuse of sex, that gift from God, which Christianity condemns. That’s a manifestation of the Devil, who hates God’s generosity and longs to wreck it by converting a gift of joy into a trap of suffering.’
This made sense to me. I liked it when my father talked in old-fashioned picture-language of the Devil in order to convey the strength of the Dark, that psychic reality which I had recognised at such an early age. But then my father stopped talking about the reality of the Dark and began talking of the unreality of the sexual rules. It turned out that almost anything was an abuse of sex. In fact in a world which was overflowing with sexual possibilities – and which was soon to explode into a sexual supermarket – he insisted that for the unmarried only deprivation was on offer. With a marriage certificate tucked under one’s pillow one could have sex twenty-five hours a day and God would never bat an eyelid (provided that the sex was what my father called ‘wholesome’; I never failed to be amazed by his use of archaic language). But for the Christian it was either feast or famine where sex was concerned. No wonder the unchurched masses thought Christianity was peculiar on the subject.
‘I expect you’re thinking now that this is all idealism which has no relation to reality,’ said my father, reading my mind so accurately that I jumped, ‘but human beings must have ideals to look up to and examples to copy if they’re not to sink to a most unedifying level.’ (More fascinating archaic language. Unedifying! Ye gods!) ‘In this world no one’s perfect. But one can aim high and try to be good. To do so is a sign not only of maturity but of –’ My father made a vast verbal leap forward into the twentieth century ‘-psychological integration. Religion is about integration, about successfully bringing the selfish ego into line with the centre of the personality where God exists, as a divine spark, in every human