After war, most societies look for love. Instead of dealing with the various manifest issues that remain after years of chaos and wanton murder, they seek the understanding and hope that can only be provided by stories based on faith, something greater than the brutal logic of expedience. A certain type of story presents love as a gift to the audience, a sanctuary from the tension brought about by strife, a coherent conclusion. A happy ending. It seems, from reviews of Preparation for the Next Life, as well as the recent reception of American Sniper and the relationship between Chris Kyle and his wife that forms its logical heart, that many Americans feel that they deserve such a story as well.

Preparation for the Next Life is not about love – it’s a terrifically clever and realistic accounting of the ways in which people seek escape from life at the bottom of a capitalist society. The plot's logic depends in part on offering readers the catharsis of a conventional love story, then switching the terms of the bargain without losing any momentum. By the time readers realize that Preparation for the Next Life uses love like toreadors use their capes, it’s too late. And instead of salvation, readers encounter a tragic tale of poverty and paucity that leads into a scathing indictment of the choices Western culture has made over at least the last fourteen years. More, if one counts Chinese communism, itself a product of Western culture.

There are two main characters in Preparation for the Next Life. The first to whom readers are introduced is Zhou Lei, an ethnic Uighur from the northwest of China. The Uighurs are Muslims, and the ethnic (Han) Chinese tend to dislike or hate them, which leads to her being alienated in her own country. Zhou travels from the type of crippling poverty one encounters in the third world to America (land of opportunity), where she is still viewed as an outsider by the predominantly Han Chinese immigrants. Despite the many hardships in her background, Zhou is defined by an inexhaustibly optimistic nature. This optimism draws its power from the myths her mother tells her when she’s a child, and is framed logically by her father, who believes in 60’s-style nationalistic, pro-Chinese propaganda. It’s interesting to see how easily this propaganda fits into Zhou’s idea of herself succeeding in the context of Western capitalism, as well.

The book abounds with stories and myths that the characters hear, and which they tell each other – they form the novel's life-blood, and are simultaneously vital to the plot and empty of all meaning. The myths that Zhou Lei's mother tells her, for example, serve as touchstones that readers can follow like signposts throughout the narrative. In one, offered in the beginning of the book, Zhou’s mother explains that distant mountains conceal a land of plenty. Much later in the book, a tired, hungry, and distressed Zhou finds herself talking with an Uzbek Afghan grocer, who has seen the same mountains from his native country of Afghanistan. The Uzbek offers her food and water, and Zhou experiences momentary relief, which leads nowhere. In another of Zhou’s mother’s myths, a girl travels to the faraway land of plenty with nothing but seven seeds to sustain her. The girl burns her feet while traveling over an iron desert, but makes it through to a blue river, where she’s healed. The occurrence of blue and injured feet later on in the book at various points offer useful guideposts on Zhou’s actual journey – or, at least, gives readers a sense of how she views a given situation; in keeping with the book's relentless realism, these signifiers are logical to the narrative and unto themselves, but don't actually deliver any more profound truth.
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The next character readers meet is Brad Skinner, a former bodybuilder who joined the military after 9/11, and served three tours of duty in Iraq with the U.S. Army Infantry, including during the invasion. His background, delivered in the third person, states that the impulse behind joining was the terrorist attack on the twin towers – but it’s more complex than that: “9/11 was the big reason, but he would have gone anyway, just to do something.”

Skinner is surely one of the more complex veteran characters to emerge in contemporary literature. It would be a mistake to say simply that he is a broken veteran of the Iraq War, or suffers from PTSD – while both are undeniably true in the context of the text, they simplify and reduce his essential characteristics in a way that diminishes his experiences. The character readers encounter isn’t a fundamentally decent man, twisted and misshapen by war – he’s a savvy, emotionally manipulative adolescent who has been allowed to hide his defects behind his service, and attempts to do so immediately, as well as throughout the text. Skinner understands the archetype he’s playing – the “war hero” – and he cynically exploits expected civilian reactions to this type, again and again, describing himself as a veteran whenever he senses that the listener could be sympathetic to such an introduction. We meet him on the road into New York City, having hitched a ride from a very tolerant trucker after leaving the military – after acting like an entitled jerk and getting kicked out at the first gas station possible, Skinner walks into the city and attempts to pick up one of the first women he meets:

“I just got here, literally like an hour ago. Two hours ago. We could have a drink or something and you could tell me about yourself.”

“Thank you, no.”

“You sure? I just got out of the army yesterday. I literally just got here. All I want to do is buy you a drink to say thank you. Howbout it? I mean, you’re not talkin’ to a bad person.”

“I realize that.”

He moves on from this rejection, which he handles with characteristic irritation, Skinner heads to a patriotic bar. There, patrons buy him drinks for his service. Despite a desire on the part of readers to, maybe, see Skinner as a good person exposed to the horrors of war (and he was exposed to the horrors of war), few soldiers or veterans act, consistently, the way Skinner does – he’s been written this way to a purpose, and that purpose, when one reads the entire novel, is a subtle repudiation of the debatable notion that moral injuries sustained in combat lead inexorably to bad ends. Sometimes injury and moral injury does lead to tragic decisions, but more often, as pointed out by thinkers like Nietzsche and Jung, moral injury from war leads to good and decent men growing and expanding – undertaking political service, as in the Greatest Generation, or literary works, as in Slaughterhouse Five and Catch-22. Skinner is a different breed.

The physical descriptions of war arrive through Skinner’s dreams, or shaded recollections, and tend toward the surreal. They feel authentic – the way one sees vivid experiences from the past, unmediated by the conscious mind – especially in the beginning of the deployment: “They crossed paths with other units, soldiers who had been in heavy house-to-house fighting and there was a bad feeling, like they wanted to hurt somebody and you were it.” As time goes on in the war, readers experience combat like an especially urgent impressionistic painting in which Skinner has become trapped: “In the arc-weld light, solid forms appeared to shift – the hanging dust. Shadows were running. The drilling deafening thundering never stopped. The razor lights leapt straight across the black, flashed past – he whipped his head around – and they went away and went arcing slowly down like baseballs. The ground and the air were being shocked.” He loses friends, and (at least at first) dreads his memories of those experiences – until later in the book, when, thoroughly in the grip of the delusion that war can provide some sort of balm for his aching soul, he dreams of the war as a happier place, a time of fellowship and shared purpose.

There’s no question that Skinner has encountered severe moral injury based on what he sees and does in combat. He murders civilians, for one thing, and photographs them in awful positions for another – he is a war criminal, in other words, the lowest, most thuggish level of war criminal, but a criminal nevertheless, and carries PTSD. But the ravages of that awful psychological disorder – from which so many veterans of Iraq and Afghanistan suffer – do not explain or excuse his actions in the middle and end of the book. No – in Preparation for the Next life, Skinner’s choices, in and out of war, belong to him.

The relationship between Zhou Lei and Skinner is complicated, and depends in equal parts what each character represents to the other, which comes down to "escape." Zhou seeks in Skinner a replacement for her father, a sergeant in the Chinese Army who died during one of the collectivization phases of Chinese development in the 70s. To support this dependence on the pro-military narrative in Zhou's life, references to her belief in and admiration for soldiers and the military abound. She claims to have “military training” and admires the trappings of Skinner’s service – his military gear, his camouflage, his boots. She does not, however, understand Skinner, and by the time his PTSD manifests and he begins acting as selfishly as he feels, she’s trapped with an emotionally abusive, self-destructive adolescent. To Skinner’s credit, he often describes precisely what is important to him – his war, his pistol, his dream of one day returning to Iraq – rather than concealing his ambitions. Although he usually talks about the return to combat as a way to make money, it is quite clearly a dream to destroy himself, for a variety of reasons. Whether Zhou Lei willfully misunderstands Skinner, or it is simply a misunderstanding based on her desire for what he represents is left to the reader. For Skinner’s part, he sees Zhou Lei as a sexual object most of the time, and, as time goes on and his condition worsens, alternately as a source of stability and a burden of which to be rid at any cost, until the book’s unforgettable and dramatic conclusion.

This fixation on superficial aspects of love helps explain an otherwise curious phenomenon wherein physical fitness correlates with moral health. This, alongside Zhou Lei’s idea of soldiers as a sort of ideal, is the most prevalent strand running through the book: immoral or insane characters project internal dissatisfaction through broken bodies, while moral or decent characters do the same through near-religious attendance to working out. Here’s one of the primary characters exercising at a public park, in a scene of retreat that evokes Faulkner, Hemingway, and Hawthorne: “Skinner was doing pushups with his boots up on a ledge. When he was done, he had trouble standing up. He sat down and did nothing for quite a while, just sat at the bottom of a slide, his chin dripping, looking down at the sweat drips falling between his fingers. When he looked up, he saw a pit bull, a beautiful powerful animal with tight glossy skin over striated muscles…” The primary antagonist, on the other hand, “looked like a white meaty insect whose exoskeleton has been peeled away exposing the mechanical workings of muscles and white sacks of flesh, which had never been in the open air before.” The antagonist’s family members, too, suffer from physical ailments or deformities that feel linked to the choices they’ve made in life — the landlady is fat, so much so that she ends up suffering a heart attack. Her daughter, Erin, is described as “giant” when introduced to readers, then again on several occasions. While few would object to the medical assertion that a correlation exists between good health and good spirits (Mr. Carson of this blog argued the contrary here), Preparation actually bases part of its moral hierarchy on disciplined workout regimens, or “military training,” as Zhou Lei puts it, so much so that the final image in the book is that of a good character preparing to squat more weight than they have ever before attempted. A character’s fitness or health does not mean, necessarily, that they are good, or healthy, but the absence of fitness is a sure sign of spiritual poverty. In the context of the book’s ostensible theme, then, characters use working out as a replacement for the affection they don’t derive from external sources, or as a means of escape from a world over which they otherwise have no control. Working out, according to the logic of the text, is an activity that leads nowhere, and gives its participants nothing beyond temporary respite from a sense of existential terror that runs like rapids throughout the text.

Many people believe that love offers some sort of redemption – a way to balance out the sins of violence, the choices its nation made in war. When Skinner disagrees with Zhou’s proposition that love makes the world go round, she challenges him. “What makes the world go round,” she says, and Skinner answers: “War… Actually, I’d say money first. Money and then war.” America, a capitalist society that seems addicted to both money and war, has made serious mistakes in its pursuit of both – like torture, like bullying, like unnecessary violence, like sexual assault, like disastrously unregulated financial markets, all to no apparent end. And as much as readers would like a classic love story to make it all seem okay, that redemptive narrative isn’t here for American society in the way that it seemed accessible or deserved after World War II. In the end, after all the struggles, perhaps the best analogy for this book in the western canon would be one a disillusioned Hemingway wrote after The Great War – A Farewell to Arms. The sad truth is, there is no transcendent understanding bought when one covets trauma and violence – only more trauma and more violence – a pessimistic, never ending cycle. Preparation for the Next Life delivers both, and in such a way that one cannot help but grow from reading it.

Preparation From the Next Life is by Atticus Lish, published by and available through Tyrant Books.