I keep thinking of Robert Stone making the distinction between the word sublime and the word beautiful. He described being in a battle as sublime. Because even though people were dying, it was such a huge sensory experience that it became sublime.

While writing this book [Lincoln in the Bardo], [idea of inclusion] occurred to me, you either believe in the Constitution or you don't. If you do, it's intense in what it wants of us.

My theory for nonfiction is that nobody can be free of some kind of conceptions about whatever story they're writing. But if you can find a way to build those into the story, then the story becomes a process of deconstructing and heightening and sometimes changing those notions and that makes dramatic tension. The initial statement of your position, and then letting reality act on you to change it, is pretty good storytelling.

My heart goes out to him. Sort of. Because empathy depends on how you've spent your day.

I'm turning 58, and you get that kind of weird, old-guy feeling of you don't have an infinite number of years left and if there's anything you want to say or represent, it's time to try it.

It really was something, to see Ram Bahadur Bomjon, apparently living without food or water. Before I went on that trip I'd asked advice on it from a very wise person who I love and revere - basically trying to see if I was somehow disrespecting Buddhism by trying to write about it, and also looking for some grounding on what stance to take ... and my friend said, "Well, why don't you just go and see?" And I hear that in my head all the time now: "Why don't you go and see?"

Whole idea is really intriguing to me. If you took snapshots of ourselves throughout the day, the way that our mind is twisting and turning, then at the moment of death, the mind would be twisting and turning in the same way. But the Buddhists say it's super-sized because there's no bodily damper on it.