What It Is Like to Go to War

Karl Marlantes

• Publisher: Atlantic Monthly Press
• Year: 2011
• ISBN:
  9780802195142
• Topic: Geschichte
• Subtopic: Militärische Biographien

"A precisely crafted and bracingly honest" memoir of war and its aftershocks from the New York Times –bestselling author of Matterhorn ( The Atlantic ). In 1968, at the age of twenty-three, Karl Marlantes was dropped into the highland jungle of Vietnam, an inexperienced lieutenant in command of forty Marines who would live or die by his decisions. In his thirteen-month tour he saw intense combat, killing the enemy and watching friends die. Marlantes survived, but like many of his brothers in arms, he has spent the last forty years dealing with his experiences. In What It Is Like to Go to War, Marlantes takes a candid look at these experiences and critically examines how we might better prepare young soldiers for war. In the past, warriors were prepared for battle by ritual, religion, and literature—which also helped bring them home. While contemplating ancient works from Homer to the Mahabharata, Marlantes writes of the daily contradictions modern warriors are subject to, of being haunted by the face of a young North Vietnamese soldier he killed at close quarters, and of how he finally found a way to make peace with his past. Through it all, he demonstrates just how poorly prepared our nineteen-year-old warriors are for the psychological and spiritual aspects of the journey. In this memoir, the New York Times –bestselling author of Matterhorn offers "a well-crafted and forcefully argued work that contains fresh and important insights into what it's like to be in a war and what it does to the human psyche" ( The Washington Post ).

WHAT IT IS LIKE TO GO TO WAR

KARL MARLANTES

CONTENTS

Preface

1
Temple of Mars

2
Killing

3
Guilt

4
Numbness and Violence

5
The Enemy Within

6
Lying

7
Loyalty

8
Heroism

9
Home

10
The Club

11
Relating to Mars

Afterword

Acknowledgments

PREFACE

I wrote this book primarily to come to terms with my own experience of combat. So far—reading, writing, thinking—that has taken more than forty years. I could have kept my thoughts in a personal journal, but I took on trying to get these reflections published so that I could share them with other combat veterans. Perhaps, in some way, I can help them with their own quest for meaning and their efforts to integrate their combat experiences into their current lives. I also want to share my thoughts and experiences with young people who are contemplating joining the military or who are about to enter combat themselves, sort of like providing them with a psychological and spiritual combat prophylactic, for indeed combat is like unsafe sex in that it’s a major thrill with possible horrible consequences. Finally, this nation is now engaged in three wars simultaneously, two with both air and ground forces and one from the air only. I am quite certain these are not the last. All conscientious citizens and especially those with the power to make policy will be better prepared to make decisions about committing young people to combat if they know what they are about to ask of them.

The violence of combat assaults psyches, confuses ethics, and tests souls. This is not only a result of the violence suffered. It is also a result of the violence inflicted. Warriors suffer from wounds to their bodies, to be sure, but because they are involved in killing people they also suffer from their compromises with, or outright violations of, the moral norms of society and religion. These compromises and violations are not generally discussed and their impact on a warrior’s mental health and soul is minimized or even ignored entirely, not only by current military training but by society at large.

The book is not intended to fix or improve military training. I was a U.S. Marine in the Vietnam War and believe that the Marine Corps prepared me then, and still does prepare our young Marines, to fight our country’s battles exceedingly well, as do all the other branches of the United States military. In fact, today’s young warriors are far better prepared than we were in the Vietnam era, at least technically and tactically. This book, rather, focuses on those aspects of combat that can’t adequately be prepared for by institutional training programs, no matter how lengthy or thorough. The preparation for these aspects of combat must be done by the individual, in the quiet places, alone, in communion with his or her own heart and soul. It would probably be better if such soul-searching were done before an individual volunteers for military service, but I am well aware that eighteen-year-olds are not known for introspection. This is one of many reasons why young people, particularly young men, make the best warriors. However, imminent maiming and death do help motivate young warriors to contemplate these more serious aspects of their profession. So if by reading this book before entering combat a young warrior can be helped to better handle the many psychological, moral, and spiritual stresses of combat, then the book will have been worth writing. In addition, if the ideas discussed here help citizens and policy makers attain a clearer understanding of what they are asking of their warriors and of their own role in sending them into the moral quagmire and sacrificial fire called war, then the book will have succeeded, if not beyond my hopes, perhaps beyond my expectations.

1
TEMPLE OF MARS

Warriors deal with death. They take life away from others. This is normally the role of God. Asking young warriors to take on that role without adequate psychological and spiritual preparation can lead to damaging consequences. It can also lead to killing and the infliction of pain in excess of what is required to accomplish the mission. If warriors are returned home having had better psychological and spiritual preparation, they will integrate into civilian life faster and they and their families will suffer less. But the more blurred the boundary is between the world where they are acting in the role of God and the world where they are acting in an ordinary societal role, the more problematical the reintegration becomes.

The sun had struggled all day behind monsoon clouds before finally being extinguished by the turning earth and the dark wet ridges of the Annamese Cordillera. It was February 1969, in Quang Tri province, Vietnam. Zoomer lay above my hole in monsoon-night blackness on the slick clay of Mutter’s Ridge, the dark jungle-covered ridge paralleling Vietnam’s demilitarized zone where the Third Marine Division and the North Vietnamese Army had struggled together for two years. A bullet had gone through Zoomer’s chest, tearing a large hole out of his back. We kept him on his side, curled against the cold drizzle, so the one good lung wouldn’t fill up with blood. We were surrounded and there was no hope of evacuation, even in daylight. The choppers couldn’t find us in the fog-shrouded mountains.

I heard Zoomer all night, panting as if he were running the 400, one lung doing for two and a body in shock. In and out. In, the fog, the sighing sound of monsoon wind through the jungle. Out, the hot painful breath. Zoomer had to go all night. If he slept, he’d die. So no morphine. Pain was the key to life.

To help him stay awake, and to calm my own fear, I’d crawl over to him to whisper stories.

I grew up in Oregon, where as a teenager I worked with my grandfather Axel on his fishing boat at the mouth of the Columbia River. One night in June 1959 a dull thunk startled us into alertness as a heavy body slammed into the four-football-fields-long gill net. The body’s weight made the cork line, which floated on the surface and from which the net hung like a curtain, sink beneath the cold salt water. We approached the large gap in the cork line quietly, me steering the thirty-foot fishing boat in the dark, Grandpa Axel in the bow with the rifle, worried that it was a sea lion. A sea lion could destroy the net, which next to the boat itself was Grandpa’s most valuable investment. My spine prickled when I saw the plated body of a seven-foot green sturgeon slowly undulating, eerie and ghostlike, beneath the dark water.

It took everything both of us had to haul the sturgeon into the boat, several hundred pounds at nine cents a pound and not much tearing of the net. Grandpa Axel was pleased. He and I heaved the sturgeon into the built-in fish box that temporarily held the salmon until we could put back in to Scandinavian Station. That was where we unloaded and weighed our catch, bobbing on the swell beneath the crane that hoisted the fish boxes up to the waiting ice, Grandpa impatient to get back to fishing, me happy to be idle.

That night when we hauled in the sturgeon, we still had plenty of room in the fish box, so we continued fishing. The sturgeon lay there, alive, its wet scales reflecting starlight. It seemed an ancient thing from before the dinosaurs, breathing there, too primitive and rugged to die quickly like the more complex and finely tuned salmon. I kept going over to watch it.

In—Spiritus. Out—Sanctus. Those were the words that came to me as I watched its gills pumping the alien air. In comes the spirit, out goes something holy, life perhaps, but I realized then that the “in” and the “out” are somehow the same thing and everything is touched by the holy when in the presence of death.

I watched Zoomer pumping air, hanging on to life with that same primitive doggedness of the sturgeon for all that night and most of the next day before the fog lifted enough to get in a medevac bird. Others died, like the salmon, but Zoomer kept pumping, enduring the shelling with the rest of us, waiting for the fog to clear, waiting for the helicopter that would take him home. It came. As the fog closed in again, just minutes after the helicopter got Zoomer out alive, I realized that the mystery of life and death had once again played out before me and that once again I was in a sacred space and, other than in my role as a walking weapons guidance system for the United States of America, totally unprepared to be there. The Marine Corps taught me how to kill but it didn’t teach me how to deal with killing.

I first became conscious of this wartime sacred space, this temple of Mars, several months before Zoomer won that race with death. It was Christmastime 1968. I was the commander of a Marine rifle platoon. A rifle platoon at full strength consisted of forty-three Marines, but that winter we struggled against malaria, jungle rot, dysentery, and the North Vietnamese Army to keep our strength above thirty. Although I could radio in my position down to six grid points, I no longer knew where the hell I was spiritually. That more innocent, and certainly more spiritually connected, fourteen-year-old on his grandfather’s fishing boat hadn’t yet had his instinctive links to the spiritual world sawed away by eight years of high school and college and, finally, severed by military training.

Our company of three platoons had just secured the top of a mountain for a new artillery firebase, high in the cordillera where Laos met the old demilitarized zone that divided North Vietnam from South Vietnam. We were far from help and, after attrition from disease and firefights, my platoon was down to twenty-five. After nearly a month of continual moving through the jungle, eating only canned food, without the ability to wash properly or change clothes, some of the Marines were so covered with ringworm and jungle rot that they worked naked to lessen the discomfort. Rain and swirling fog delayed the hoped-for move of the artillery battery. Then, after only two of the normal complement of six 105mm howitzers had arrived, and a limited amount of ammunition, the rest of the regiment got into a fierce fight in the lowlands about 30 kilometers to our east and needed every-Marine, weapon, and helicopter they could get. The regimental commander took a calculated risk and ordered my single undermanned platoon and some volunteers to stay behind to guard the howitzers and their crews and sent the rest of the company to reinforce the lowlands operation.

I was left in charge of the firebase. I alone would make all the decisions and count my mistakes with lives and pain. With the regiment stretched and the weather bad, there would be virtually no chance of reinforcements or resupply if the NVA attacked, for we were well inside the enemy’s traditional operating area and well outside our own. If I blew it, or our luck was bad, we’d probably be overrun before help could reach us. I was afraid I would die. I held the lives of others in my hands. I had entered the temple of Mars, where not only were humans sacrificed, including me, but I was also the priest. This priest, however, had only been to a seminary called the Basic School where he learned the ritual moves but none of the meaning.

We patrolled hard and ceaselessly in terrain so steep and difficult we often had to use ropes to get up and down the cliffs. On the radio we pretended to be a company so the enemy wouldn’t know how vulnerable we were to attack. At night no one slept longer than an hour at a time. We placed our nighttime listening posts far from the lines, well down the southern approach on a hill so steep I could stand facing it and touch dirt by putting my hand straight out in front of me. The north side was a 1,600-foot cliff. Given the difficulty of getting back to the lines at night, we all knew our listening posts would probably be sacrificed to warn the rest of us.

One night, small teams of NVA soldiers tried infiltrating past our listening posts to probe our main defenses for weak points and determine the layout of our lines. One of those teams blundered right into a listening post and the three Marines called in fire from the two 60mm mortars that had been left to us by the company commander. On the second volley one round fell short, wounding all three kids in the listening post. Nine Marines and a Navy corpsman volunteered to go get them, six to carry the wounded and four to fight. I waited by the radio, sick with dread, as the rescue team stumbled through the dark jungle dragging the wounded back up the muddy slopes. One of the wounded Marines kept screaming obscenities until someone gagged him with a sock. When they were safely inside the lines I saw bits of his brain spattered on the inside of his jungle hat. If we were lucky enough to get them all out alive, I knew at least one kid would never function normally again.

We did get the wounded out alive because of the heroism of a helicopter crew from Marine Air Group 29 who flew through the mountains in total darkness as we guided them in over the radio by the sound of their engines and blades. They burst into sight only feet from us, barely avoiding crashing, our enlisted forward air controller, whom we called FAC-man, screaming over the radio that they were right on top of us. We had outlined the landing zone on top of the mountain by putting lighted heat tabs in our helmets. The zone was so small the CH-47 could get only its rear wheels on the ground, with the front of the bird hovering over the edge of the cliff.

The bird left us in the dark and we immediately sent out new listening posts. The next morning the ceaseless patrolling continued, as did the fog, both from the monsoon and from the endless ache for sleep. I, however, was dealing with a lot more than lack of sleep. I had come upon, for the first time and, sadly, not even close to the last time, the terrible feeling of responsibility and guilt for the death and wounds of my men. The mortars, like everything else on the hill, were under my command. When I examined the mortars the next morning, I discovered one of them had a slightly loose tripod leg that I should have discovered in my routine weapons inspections beforehand. It had probably shifted after the recoil of the first round, causing the next round to fall short. In combat, inattention to details can kill people.

No other birds got in after that brave medical evacuation because the monsoon had shut down all flying in the mountains. Two days before Christmas the fog lifted just enough to allow a single chopper to work its way up to us, a dangerous journey, squeezing beneath the cloud ceiling just a few feet above the jungle-covered ridges. Along with food, water, mail, and ammunition came the battalion chaplain.

He had brought with him several bottles of Southern Comfort and some new dirty jokes. I accepted the Southern Comfort, thanked him, laughed at the jokes, and had a drink with him. Merry Christmas.

Inside I was seething. I thought I’d gone a little nuts. How could I be angry with a guy who had just put his life at risk to cheer me up? And didn’t the Southern Comfort feel good on that rain-raked mountaintop? Years later I understood. I was engaged in killing and maybe being killed. I felt responsible for the lives and deaths of my companions. I was struggling with a situation approaching the sacred in its terror and contact with the infinite, and he was trying to numb me to it. I needed help with the existential terror of my own death and responsibility for the death of others, enemies and friends, not Southern Comfort. I needed a spiritual guide.

Many will argue that there is nothing remotely spiritual in combat. Consider this. Mystical or religious experiences have four common components: constant awareness of one’s own inevitable death, total focus on the present moment, the valuing of other people’s lives above one’s own, and being part of a larger religious community such as the Sangha, ummah, or church. All four of these exist in combat. The big difference is that the mystic sees heaven and the warrior sees hell. Whether combat is the dark side of the same vision, or only something equivalent in intensity, I simply don’t know. I do know that at age fifteen I had a mystical experience that scared the hell out of me and both it and combat put me into a different relationship with ordinary life and eternity.

Most of us, including me, would prefer to think of a sacred space as some light-filled wondrous place where we can feel good and find a way to shore up our psyches against death. We don’t want to think that something as ugly and brutal as combat could be involved in any way with the spiritual. However, would any practicing Christian say that Calvary Hill was not a sacred space? Witness the demons of Tibetan Buddhism, ritual torture practiced by certain Native American tribes, the darker side of voodoo, or the cruel martyrdom of saints of all religions. Ritual torture or martyrdom can be either meaningless and terrible suffering or a profound religious experience, depending upon ...