The Opposite of Fate. Amy Tan

me?” And at times I too have thought that my computer was equipped with a grandmotherboard of sorts, that my keyboard was a high-tech Ouija board, that I was simply downloading stories from the Nirvana Wide Web. Because I too have wondered why I can write about what I don’t know.

      Yet I do know things. I have always known them, I realize. I’ve known them from childhood, perhaps from listening to my mother and my aunties gossip about their secrets as they shelled the fava beans and pummeled the dumpling dough at the kitchen table. They spoke in Shanghainese, a language I now, as an adult, cannot speak. I must have intuitively understood it as a child. I must have paid close attention when their voices lowered and the rush of shameful words streamed out. How else is it that I know their secrets?

      Or is it that I’ve known things because of all those suicidal threats my mother made when I was a child? I paid attention to her laments, what she said she wanted to forget. I’ve known things because we had to move so often, and I had a mother who believed happiness was a place she had never been. I’ve known things from listening to her talk about dangers of every form, unwanted babies, a man who will kiss you and ruin your life. She helped me imagine fully the unhappy consequences in all their gory details—what can happen if you don’t have a mother to listen to.

      Today my mother is gone, but I still know certain things. They are in my bones.

      There is a morbid fantasy I play with myself from time to time. I sit at my desk, trying to write a story. How do things happen?

      And then I consider that I may not be who I think I am. I am not this person Amy Tan in CliffsNotes. The sad truth is, my mother’s gruesome worries were fulfilled when I was six or so, when I ran into the street and was smashed flat or when I ate unwashed fruit, I forget which, but the result was that I died or fell into a coma—it’s hard to say which, and which is worse. Whatever the case, this is the state I have been in since, this cocoon of a world where I dream that anything can happen. In this altered reality, I have dreamt everything that I think has happened to me from age six to the present. And now I am only dreaming that I am a writer.

      To convince myself that this is not true, that I truly am alive, I do what writers do to make the fiction come true. I begin to recount all that has happened in my life, the smallest details, as if this memory of the order of my life will prove it is a real life, a life so fraught with complications and the mundane that it could not be anything but real.

      I see my conception, my father’s and mother’s DNA combining into a hybrid form of fate and faith held together by a suspension of disbelief. I picture this newly created genetic code as mah jong tiles lined up one after another, curving this way and that, standing precariously in place, always on the verge of falling over to reveal the whiplike pattern of a dragon’s tail. That is what I was born, a water dragon, to my mother, a fire dragon. Is this a coincidence, or is this fate?

      I let the pieces fall. I look back at the pattern that was created, the whole concatenation of events. And then I begin to sort the pieces according to my own design, asking myself: How are they connected? Which pieces should I choose? Which ones should I discard? How does each piece lead to another, from a street in Tientsin, China, to this moment in San Francisco, where I am sitting at my wooden desk, in a wood-lined room, in a wood-shingled house, wondering how things came to be?

      How is it that I am so lucky to be a writer? Is it fate? Is it a miracle? Was it by choice? Is it only my imagination? Yes, yes, yes, yes. It is all those things. All things are possible.

       HOW WE KNEW

      One August afternoon, soon after we met on a blind date, we drove fifty miles to San Juan Bautista, a time-warped town with a mud-walled mission, false-front buildings, and a former dormitory for unmarried Indian women. As we wandered, we became the ghosts, he the vaquero who slept on a cot in the stable, I the Mutsun maiden who had slipped out of the dormitory window, leaving behind her button shoes and pinch-waist corset. We ran freely, stopping to kiss in cool, dark adobe corners.

      At sunset, we walked toward the dance hall and saw a crowded wedding party. The mariachi band was blaring, the bride and groom were drunk with happiness, and they shouted for us to join them, pulled us in. Arms on shoulders in a chorus line, we pranced and yipped like coyotes. Later we tumbled out and lay on the grass, staring upward. Eternity, we were part of it. As if to celebrate our joy, stars streaked across the sky—“There!” “There!” “There!” it was the Perseid meteor shower, a billion-year celestial event put on annually by the universe. It was also our proof that we had lain here before, when he was the vaquero and I the Mutsun maiden, lovers who believed their passion was strong enough to survive scandal, pure enough to bind them into the next lifetime, two hundred years from now.

      We are they now, in love, in awe.

       A QUESTION OF FATE

      This is a true story. Hours after my twenty-fourth birthday, my life began to change with strangely aligned events that today make me wonder whether they did not spring from the fictional leanings of my mind.

      It was the Year of the Dragon, when my life’s tide was said by Chinese astrologers to be at its most powerful, when change was inevitable. But all this was nonsense to me, for I was an educated person, a doctoral student in linguistics at UC Berkeley.

      I tell you what my major was, because it reveals, I believe, what my mental inclinations were at the time. I was in a field of heady theories, seeking random and fortuitous evidence. As linguists we could not prove much in any terribly convincing scientific way, for instance, that grammar is innate and organized in the brain. But we could convolute ad infinitum on why that was possible and then search for empirical findings that suggested the science. Our methods were descriptive, the everyday use of everyday language by everyday people, the best examples being those that made one ponder such inanities as how the p sound came to be in the word warmth and what rules led people to innovate words like hodgepodge, hocus-pocus, and hanky-panky. Intricate convolution was also how I liked to occupy my mind when it came to worries about myself and, in particular, about how I showed my ineptitude when compared with other students.

      Early that year, I had been married for nearly two years. Although I knew I was with the right person, I had the usual angst of a young woman who felt she had traded her soul’s identity for a joint return. Lou and I lived in Danville, California, in a brand-new two-bedroom apartment with gold shag carpeting, a burgundy velour sofa, and a rotating variety of uncuddly pets, including a bull snake that was an escape artist and a tarantula that required a diet of live crickets.

      To help us pay the rent, we had a roommate, Pete, a young man who was around our age, a bioengineering student also at Berkeley. He had pale blond hair, an amblyopic eye, and a Wisconsin accent. We had met him two years before, when we all worked at a Round Table pizza parlor in San Jose. We continued to work at Round Tables in Berkeley and Danville, where we often took the closing shift and wound up sharing conversations over after-hours pitchers of beer.

      Pete liked to argue about what was impossible to know, from conspiracies to eternity. His philosophical meanderings depended on how much beer he had imbibed, and were often related to the intersection of philosophy and science—the physics of infinity, say, or the ecology of ideas. He had a particular fascination with the I Ching, that art of tossing three coins three times and divining a pattern out of heads and tails. Pete would begin with questions: What determined the pattern? Was it random? Was it a higher power? Was it mathematical? Wasn’t poker based on mathematical probability and not just luck? Did that mean randomness was actually mathematical? And if the I Ching was governed by mathematics, hey, wouldn’t that mean the I Ching was actually predictable, a prescribed answer? And if it was prescribed, did that mean that your life followed the I Ching, like some sort of equation? Or did the I Ching simply capture correctly what had already been determined as the next series of events in your life?

      And so