Educated

by Tara Westover

There’s a sense of sovereignty that comes from life on a mountain, a perception of privacy and isolation, even of dominion. In that vast space you can sail unaccompanied for hours, afloat on pine and brush and rock. It’s a tranquillity born of sheer immensity; it calms with its very magnitude, which renders the merely human of no consequence. Gene was formed by this alpine hypnosis, this hushing of human drama.

We understood that the dissolution of Mother’s family was the inauguration of ours. The two could not exist together. Only one could have her.

The irony was that if Dad was bipolar—or had any of a dozen disorders that might explain his behavior—the same paranoia that was a symptom of the illness would prevent its ever being diagnosed and treated. No one would ever know.

Long before the warriors’ leap it was decided how the women would live and how they would die. By the warriors, by the women themselves. Decided. Choices, numberless as grains of sand, had layered and compressed, coalescing into sediment, then into rock, until all was set in stone.

One afternoon, after he’d caught me looking at the math book, he and I spent an hour hauling buckets of water across the field to his fruit trees, which wouldn’t have been at all unusual except it was during a rainstorm.

In retrospect, I see that this was my education, the one that would matter: the hours I spent sitting at a borrowed desk, struggling to parse narrow strands of Mormon doctrine in mimicry of a brother who’d deserted me. The skill I was learning was a crucial one, the patience to read things I could not yet understand.

A woman could never be a prophet, yet here was Tyler, telling me I reminded him of one of the greatest prophets of all. I still don’t know what he meant by it, but what I understood at the time was that I could trust myself: that there was something in me, something like what was in the prophets, and that it was not male or female, not old or young; a kind of worth that was inherent and unshakable.

I knelt on the carpet, listening to my father but studying this stranger, and felt suspended between them, drawn to each, repelled by both. I understood that no future could hold them; no destiny could tolerate him and her. I would remain a child, in perpetuity, always, or I would lose him.

There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother’s face.

I had discerned the ways in which we had been sculpted by a tradition given to us by others, a tradition of which we were either willfully or accidentally ignorant. I had begun to understand that we had lent our voices to a discourse whose sole purpose was to dehumanize and brutalize others—because nurturing that discourse was easier, because retaining power always feels like the way forward.

To admit uncertainty is to admit to weakness, to powerlessness, and to believe in yourself despite both. It is a frailty, but in this frailty there is a strength: the conviction to live in your own mind, and not in someone else’s. I have often wondered if the most powerful words I wrote that night came not from anger or rage, but from doubt: I don’t know. I just don’t know.

Not knowing for certain, but refusing to give way to those who claim certainty, was a privilege I had never allowed myself. My life was narrated for me by others. Their voices were forceful, emphatic, absolute. It had never occurred to me that my voice might be as strong as theirs.

It’s strange how you give the people you love so much power over you, I had written in my journal. But Shawn had more power over me than I could possibly have imagined. He had defined me to myself, and there’s no greater power than that.

That their marriage would be manipulative and violent, I had no doubt—although those words were not mine. They had been given to me by the bishop, and I was still trying to wrest meaning from them.

I wonder now if the day I set out to steal that tax return wasn’t the first time I left home to go to Buck’s Peak.

My own words confirmed it. When other students asked where I was from, I said, “I’m from Idaho,” a phrase that, as many times as I’ve had to repeat it over the years, has never felt comfortable in my mouth. When you are part of a place, growing that moment in its soil, there’s never a need to say you’re from there. I never uttered the words “I’m from Idaho” until I’d left it.

I’d wanted moral advice, someone to reconcile my calling as a wife and mother with the call I heard of something else. But he’d put that aside. He’d seemed to say, “First find out what you are capable of, then decide who you are.” I applied to the program.

I thought if I could accept that what they had written was not absolute but was the result of a biased process of conversation and revision, maybe I could reconcile myself with the fact that the history most people agreed upon was not the history I had been taught.

“The most powerful determinant of who you are is inside you,” he said. “Professor Steinberg says this is Pygmalion. Think of the story, Tara.” He paused, his eyes fierce, his voice piercing. “She was just a cockney in a nice dress. Until she believed in herself. Then it didn’t matter what dress she wore.”

He said positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; to be liberated from irrational fears and beliefs, from addictions, superstitions and all other forms of self-coercion.

I loved the fiery pages of Mary Wollstonecraft, but there was a single line written by John Stuart Mill that, when I read it, moved the world: “It is a subject on which nothing final can be known.” The subject Mill had in mind was the nature of women. Mill claimed that women have been coaxed, cajoled, shoved and squashed into a series of feminine contortions for so many centuries, that it is now quite impossible to define their natural abilities or aspirations.

I don’t know what caused the transformation, why suddenly I could engage with the great thinkers of the past, rather than revere them to the point of muteness. But there was something about that city, with its white marble and black asphalt, crusted with history, ablaze in traffic lights, that showed me I could admire the past without being silenced by it.

You were my child. I should have protected you. I lived a lifetime in the moment I read those lines, a life that was not the one I had actually lived. I became a different person, who remembered a different childhood. I didn’t understand the magic of those words then, and I don’t understand it now. I know only this: that when my mother told me she had not been the mother to me that she wished she’d been, she became that mother for the first time.

The past was a ghost, insubstantial, unaffecting. Only the future had weight.

Everything I had worked for, all my years of study, had been to purchase for myself this one privilege: to see and experience more truths than those given to me by my father, and to use those truths to construct my own mind. I had come to believe that the ability to evaluate many ideas, many histories, many points of view, was at the heart of what it means to self-create. If I yielded now, I would lose more than an argument. I would lose custody of my own mind. This was the price I was being asked to pay, I understood that now. What my father wanted to cast from me wasn’t a demon: it was me.

I remembered the dream, the maze. I remembered the walls made of grain sacks and ammunition boxes, of my father’s fears and paranoias, his scriptures and prophecies. I had wanted to escape the maze with its disorienting switchbacks, its ever-modulating pathways, to find the precious thing. But now I understood: the precious thing, that was the maze. That’s all that was left of the life I’d had here: a puzzle whose rules I would never understand, because they were not rules at all but a kind of cage meant to enclose me. I could stay, and search for what had been home, or I could go, now, before the walls shifted and the way out was shut.

worked for a solid year, and at the end of it I had a draft of my thesis: “The Family, Morality, and Social Science in Anglo-American Cooperative Thought, 1813–1890.”

But vindication has no power over guilt. No amount of anger or rage directed at others can subdue it, because guilt is never about them. Guilt is the fear of one’s own wretchedness. It has nothing to do with other people.

But what has come between me and my father is more than time or distance. It is a change in the self. I am not the child my father raised, but he is the father who raised her.

That night I called on her and she didn’t answer. She left me. She stayed in the mirror. The decisions I made after that moment were not the ones she would have made. They were the choices of a changed person, a new self. You could call this selfhood many things. Transformation. Metamorphosis. Falsity. Betrayal. I call it an education.

What I take from this is a correction, not to my memory but to my understanding. We are all of us more complicated than the roles we are assigned in the stories other people tell. This is especially true in families.