I sip my coffee. I look at the mountain, which is still doing its tricks, as you look at a still-beautiful face belonging to a person who was once your lover in another country years ago: with fond nostalgia, and recognition, but no real feeling save a secret astonishment that you are now strangers. Thanks. For the memories. It is ironic that the one thing that all religions recognize as separating us from our creator—our very self-consciousness—is also the one thing that divides us from our fellow creatures. It was a bitter birthday present from evolution, cutting us off at both ends. I get in the car and drive home.
Catch it if you can. The present is an invisible electron; its lightning path traced faintly on a blackened screen is fleet, and fleeing, and gone.
That I ended this experience prematurely for myself—that I drew scales over my eyes between me and the mountain and gloved my hand between me and the puppy—is not the only point. After all, it would have ended anyway. I’ve never seen a sunset or felt a wind that didn’t. The levitating saints came down at last, and their two feet bore real weight. No, the point is that not only does time fly and do we die, but that in these reckless conditions we live at all, and are vouchsafed, for the duration of certain inexplicable moments, to know it.
Stephen Graham startled me by describing this same gift in his antique and elegant book, The Gentle Art of Tramping. He wrote: “And as you sit on the hillside, or lie prone under the trees of the forest, or sprawl wet-legged on the shingly beach of a mountain stream, the great door, that does not look like a door, opens.” That great door opens on the present, illuminates it as with a multitude of flashing torches.
I had thought, because I had seen the tree with the lights in it, that the great door, by definition, opens on eternity. Now that I have “patted the puppy”—now that I have experienced the present purely through my senses—I discover that, although the door to the tree with the lights in it was opened from eternity, as it were, and shone on that tree eternal lights, it nevertheless opened on the real and present cedar. It opened on time: Where else? That Christ’s incarnation occurred improbably, ridiculously, at such and such a time, into such and such a place, is referred to—with great sincerity even among believers—as “the scandal of particularity.” Well, the “scandal of particularity” is the only world that I, in particular, know. What use has eternity for light? We’re all up to our necks in this particular scandal. Why, we might as well ask, not a plane tree, instead of a bo? I never saw a tree that was no tree in particular; I never met a man, not the greatest theologian, who filled infinity, or even whose hand, say, was undifferentiated, fingerless, like a griddlecake, and not lobed and split just so with the incursions of time.
I don’t want to stress this too much. Seeing the tree with the lights in it was an experience vastly different in quality as well as in import from patting the puppy. On that cedar tree shone, however briefly, the steady, inward flames of eternity; across the mountain by the gas station raced the familiar flames of the falling sun. But on both occasions I thought, with rising exultation: This is it, this is it; praise the lord; praise the land. Experiencing the present purely is being emptied and hollow; you catch grace as a man fills his cup under a waterfall.
Consciousness itself does not hinder living in the present. In fact, it is only a heightened awareness that the great door to the present opens at all. Even a certain amount of interior verbalization is helpful to enforce the memory of whatever it is that is taking place. The gas station beagle puppy, after all, may have experienced those same moments more purely than I did, but he brought fewer instruments to bear on the same material, he had no data for comparison, and he profited only in the grossest of ways, by having an assortment of itches scratched.
Self-consciousness, however, does hinder the experience of the present. It is the one instrument that unplugs all the rest. So long as I lose myself in a tree, say, I can scent its leafy breath or estimate its board feet of lumber, I can draw its fruits or boil tea on its branches, and the tree stays tree. But the second I become aware of myself at any of these activities—looking over my own shoulder, as it were—the tree vanishes, uprooted from the spot and flung out of sight as if it had never grown. And time, which had flowed down into the tree bearing new revelations like floating leaves at every moment, ceases. It dams, stills, stagnates.
Self-consciousness is the curse of the city and all that sophistication implies. It is the glimpse of oneself in a storefront window, the unbidden awareness of reactions on the faces of other people—the novelist’s world, not the poet’s. I’ve lived there. I remember what the city has to offer: human companionship, major league baseball, and a clatter of quickening stimuli like a rush from strong drugs that leaves you drained. I remember how you bide your time in the city, and think, if you stop to think, “Next year…I’ll start living; next year…I’ll start my life.” Innocence is a better world.
Innocence sees that this is it, and finds it world enough, and time. Innocence is not the prerogative of infants and puppies, and far less of mountains and fixed stars, which have no prerogatives at all. It is not lost to us; the world is a better place than that. Like any other of the spirit’s good gifts, it is there if you want it, free for the asking, as has been stressed by stronger words than mine. It is possible to pursue innocence as hounds pursue hares: single-mindedly, driven by a kind of love, crashing over creeks, keening and lost in fields and forests, circling, vaulting over hedges and hills wide-eyed, giving loud tongue all unawares to the deepest, most incomprehensible longing, a root-flame in the heart, and that warbling chorus resounding back from the mountains, hurling itself from ridge to ridge over the valley, now faint, now clear, ringing the air through which the hounds tear, open-mouthed, the echoes of their own wails dimly knocking in their lungs.
What I call innocence is the spirit’s unselfconscious state at any moment of pure devotion to any object. It is at once a receptiveness and a total concentration. One needn’t be, shouldn’t be, reduced to a puppy. If you wish to tell me that the city offers galleries, I’ll pour you a drink and enjoy your company while it lasts; but I’ll bear with me to my grave those pure moments at the Tate (was it the Tate?), where I stood planted, openmouthed, born, before that one particular canvas, that river, up to my neck, gasping, lost, receding into watercolor depth and depth to the vanishing point, buoyant, awed, and had to be literally hauled away. These are our few live seasons. Let us live them as purely as we can, in the present.
The color patches of vision part, shift, and re-form as I move through space in time. The present is the object of vision, and what I see before me at any given second is a full field of color patches scattered just so. The configuration will never be repeated. Living is moving; time is a live creek bearing changing lights. As I move, or as the world moves around me, the fullness of what I see shatters. This second of shattering is an Augenblick, a particular configuration, a slant of light shot in the open eye. Goethe’s Faust risks all if he should cry to the moment, the Augenblick, “Verweile doch!” “Last forever!” Who hasn’t prayed that prayer? But the Augenblick isn’t going to verweile. You were lucky to get it in the first place. The present is a freely given canvas. That it is constantly being ripped apart and washed downstream goes without saying; it is a canvas, nevertheless.
I like the slants of light; I’m a collector. That’s a good one, I say, that bit of bank there, the snakeskin and the aquarium, that patch of light from the creek on bark. Sometimes I spread my fingers into a viewfinder; more often I peek through a tiny square or rectangle—a frame of shadow—formed by the tips of index fingers and thumbs held directly before my eye. Speaking of the development of papier collé in late Cubism, Picasso said, “We tried to get rid of trompe-l’oeil to find a trompe-l’esprit.” Trompe-l’esprit! I don’t know why the world didn’t latch onto the phrase. Our whole life is a stroll—or a forced march—through a gallery hung in trompes-l’esprit.
Once I visited a great university and wandered, a stran
ger, into the subterranean halls of its famous biology department. I saw a sign on a door: Ichthyology Department. The door was open a crack, and as I walked past I glanced in. I saw just a flash. There were two white-coated men seated opposite each other on high lab stools at a hard-surfaced table. They bent over identical white enamel trays. On one side, one man, with a lancet, was just cutting into an enormous preserved fish he’d taken from a jar. On the other side, the other man, with a silver spoon, was eating a grapefruit. I laughed all the way back to Virginia.
Michael Goldman wrote in a poem: “When the Muse comes She doesn’t tell you to write; / She says get up for a minute, I’ve something to show you, stand here.” What made me look up at that roadside tree?
The road to Grundy, Virginia, is, as you might expect, a narrow scrawl scribbled all over the most improbably peaked and hunched mountains you ever saw. The few people who live along the road also seem peaked and hunched. But what on earth—? It was hot, sunny summer. The road was just bending off sharply to the right. I hadn’t seen a house in miles, and none was in sight. At the apogee of the road’s curve grew an enormous oak, a massive bur oak two hundred years old, one hundred and fifty feet high, an oak whose lowest limb was beyond the span of the highest ladder. I looked up: there were clothes spread all over the tree. Red shirts, blue trousers, black pants, little baby smocks—they weren’t hung from branches. They were outside, carefully spread, splayed as if to dry, on the outer leaves of the great oak’s crown. Were there pillowcases, blankets? I can’t remember. There was a gay assortment of cotton underwear, yellow dresses, children’s green sweaters, plaid skirts…. You know roads. A bend comes and you take it, thoughtlessly, moving on. I looked behind me for another split second, astonished; both sides of the tree’s canopy, clear to the top, bore clothes. Trompe!
But there is more to the present than a series of snapshots. We are not merely sensitized film; we have feelings, a memory for information, and an eidetic memory for the imagery of our own pasts.
Our layered consciousness is a tiered track for an unmatched assortment of concentrically wound reels. Each one plays out for all of life its dazzle and blur of translucent shadow pictures; each one hums at every moment its own secret melody in its own unique key. We tune in and out. But moments are not lost. Time out of mind is time nevertheless, cumulative, informing the present. From even the deepest slumber you wake with a jolt—older, closer to death, and wiser, grateful for breath. You quit your seat in a darkened movie theater, walk past the empty lobby, out the double glass doors, and step like Orpheus into the street. And the cumulative force of the present you’ve forgotten sets you reeling, staggering, as if you’d been struck broadside by a plank. It all floods back to you. Yes, you say, as if you’d been asleep a hundred years, this is it, this is the real weather, the lavender light fading, the full moisture in your lungs, the heat from the pavement on your lips and palms—not the dry orange dust from horses’ hooves, the salt sea, the sour Coke, but this solid air, the blood pumping up your thighs again, your fingers alive. And on the way home you drive exhilarated, energized, under scented, silhouetted trees.
I am sitting under a sycamore by Tinker Creek. It is early spring, the day after I patted the puppy. I have come to the creek—the backyard stretch of the creek—in the middle of the day, to feel the delicate gathering of heat, real sun’s heat, in the air, and to watch new water come down the creek. Don’t expect more than this, and a mental ramble. I’m in the market for some present tense; I’m on the lookout, shopping around, more so every year. It’s a seller’s market—do you think I won’t sell all that I have to buy it? Thomas Merton wrote, in a light passage in one of his Gethsemane journals: “Suggested emendation in the Lord’s Prayer: Take out ‘Thy Kingdom come’ and substitute ‘Give us time!’” But time is the one thing we have been given, and we have been given to time. Time gives us a whirl. We keep waking from a dream we can’t recall, looking around in surprise, and lapsing back, for years on end. All I want to do is stay awake, keep my head up, prop my eyes open, with toothpicks, with trees.
Before me the creek is seventeen feet wide, splashing over random sandstone outcroppings and scattered rocks. I’m lucky; the creek is loud here, because of the rocks, and wild. In the low water of summer and fall I can cross to the opposite bank by leaping from stone to stone. Upstream is a wall of light split into planks by smooth sandstone ledges that cross the creek evenly, like steps. Downstream the live water before me stills, dies suddenly as if extinguished, and vanishes around a bend shaded summer and winter by overarching tulips, locusts, and Osage orange. Everywhere I look are creekside trees whose ascending boles against water and grass accent the vertical thrust of the land in this spot. The creek rests the eye, a haven, a breast; the two steep banks vault from the creek like wings. Not even the sycamore’s crown can peek over the land in any direction.
My friend Rosanne Coggeshall, the poet, says that “sycamore” is the most intrinsically beautiful word in English. This sycamore is old; its lower bark is always dusty from years of floodwaters lapping up its trunk. Like many sycamores, too, it is quirky, given to flights and excursions. Its trunk lists over the creek at a dizzying angle, and from that trunk extends a long, skinny limb that spurts high over the opposite bank without branching. The creek reflects the speckled surface of this limb, pale even against the highest clouds, and that image pales whiter and thins as it crosses the creek, shatters in the riffles and melds together, quivering and mottled, like some enormous primeval reptile under the water.
I want to think about trees. Trees have a curious relationship to the subject of the present moment. There are many created things in the universe that outlive us, that outlive the sun, even, but I can’t think about them. I live with trees. There are creatures under our feet, creatures that live over our heads, but trees live quite convincingly in the same filament of air we inhabit, and, in addition, they extend impressively in both directions, up and down, shearing rock and fanning air, doing their real business just out of reach. A blind man’s idea of hugeness is a tree. They have their sturdy bodies and special skills; they garner fresh water; they abide. This sycamore above me, below me, by Tinker Creek, is a case in point; the sight of it crowds my brain with an assortment of diverting thoughts, all as present to me as these slivers of pressure from grass on my elbow’s skin. I want to come at the subject of the present by showing how consciousness dashes and ambles around the labyrinthine tracks of the mind, returning again and again, however briefly, to the senses: “If there were but one erect and solid standing tree in the woods, all creatures would go to rub against it and make sure of their footing.” But so long as I stay in my thoughts, my foot slides under trees; I fall, or I dance.
Sycamores are among the last trees to go into leaf; in the fall, they are the first to shed. They make sweet food in green broadleaves for a while—leaves wide as plates—and then go wild and wave their long white arms. In ancient Rome men honored the sycamore—in the form of its cousin the Oriental plane—by watering its roots with wine. Xerxes, I read, “halted his unwieldy army for days that he might contemplate to his satisfaction” the beauty of a single sycamore.
You are Xerxes in Persia. Your army spreads on a vast and arid peneplain…. You call to you all your sad captains, and give the order to halt. You have seen the tree with the lights in it, haven’t you? You must have. Xerxes buffeted on a plain, ambition drained in a puff. That fusillade halts any army in its tracks. Your men are bewildered; they lean on their spears, sucking the rinds of gourds. There is nothing to catch the eye in this flatness, nothing but a hollow, hammering sky, a waste of sedge in the lee of windblown rocks, a meager ribbon of scrub willow tracing a slumbering watercourse…and that sycamore. You saw it; you still stand rapt and mute, exalted, remembering or not remembering over a period of days to shade your head with your robe.
“He had its form wrought upon a medal of gold to help him remember it the rest of his life.” Your teeth are chattering; i
t is just before dawn and you have started briefly from your daze. “Goldsmith!” The goldsmith is sodden with sleep, surly. He lights his forge, he unrolls the dusty cotton wrapping from his half-forgotten stylus and tongs, he waits for the sun. We all ought to have a goldsmith following us around. But it goes without saying, doesn’t it, Xerxes, that no gold medal worn around your neck will bring back the glad hour, keep those lights kindled so long as you live, forever present? Pascal saw it. He grabbed pen and paper; he managed to scrawl the one word, FEU; he wore that scrap of paper sewn in his shirt the rest of his life. I don’t know what Pascal saw. I saw a cedar. Xerxes saw a sycamore.
These trees stir me. The past inserts a finger into a slit in the skin of the present, and pulls. I remember how sycamores grew—and presumably still grow—in the city, in Pittsburgh, even along the busiest streets. I used to spend hours in the backyard, thinking God knows what, and peeling the mottled bark of a sycamore, idly, littering the grass with dried lappets and strips, leaving the tree’s trunk at eye level moist, thin-skinned, and yellow—until someone would catch me at it from the kitchen window, and I would awake, and look at my work in astonishment, and think: Oh, no, this time I’ve killed the sycamore for sure.
Here in Virginia the trees reach enormous proportions, especially in the lowlands on banksides. It is hard to understand how the same tree could thrive both choking along Pittsburgh’s Penn Avenue and slogging knee-deep in Tinker Creek. Of course, come to think of it, I’ve done the same thing myself. Because a sycamore’s primitive bark is not elastic but frangible, it sheds continuously as it grows; seen from a distance, a sycamore seems to grow in pallor and vulnerability as it grows in height; the bare uppermost branches are white against the sky.
The Annie Dillard Reader Page 32
