His way of looking at things produces a kind of description that can be called an “analytic” description. That is another name of the classic platform from which one discusses things in terms of their underlying form. He was a totally classic person. And to give a fuller description of what this is I want now to turn his analytic approach back upon itself… to analyze analysis itself. I want to do this first of all by giving an extensive example of it and then by dissecting what it is. The motorcycle is a perfect subject for it since the motorcycle itself was invented by classic minds. So listen:
A motorcycle may be divided for purposes of classical rational analysis by means of its component assemblies and by means of its functions.
If divided by means of its component assemblies, its most basic division is into a power assembly and a running assembly.
The power assembly may be divided into the engine and the power-delivery system. The engine will be taken up first.
The engine consists of a housing containing a power train, a fuel-air system, an ignition system, a feedback system and a lubrication system.
The power train consists of cylinders, pistons, connecting rods, a crankshaft and a flywheel.
The fuel-air system components, which are part of the engine, consist of a gas tank and filter, an air cleaner, a carburetor, valves and exhaust pipes.
The ignition system consists of an alternator, a rectifier, a battery, a high-voltage coil and spark plugs.
The feedback system consists of a cam chain, a camshaft, tappets and a distributor.
The lubrication system consists of an oil pump and channels throughout the housing for distribution of the oil.
The power-delivery system accompanying the engine consists of a clutch, a transmission and a chain.
The supporting assembly accompanying the power assembly consists of a frame, including foot pegs, seat and fenders; a steering assembly; front and rear shock absorbers; wheels; control levers and cables; lights and horn; and speed and mileage indicators.
That’s a motorcycle divided according to its components. To know what the components are for, a division according to functions is necessary:
A motorcycle may be divided into normal running functions and special, operator-controlled functions.
Normal running functions may be divided into functions during the intake cycle, functions during the compression cycle, functions during the power cycle and functions during the exhaust cycle.
And so on. I could go on about which functions occur in their proper sequence during each of the four cycles, then go on to the operator-controlled functions and that would be a very summary description of the underlying form of a motorcycle. It would be extremely short and rudimentary, as descriptions of this sort go. Almost any one of the components mentioned can be expanded on indefinitely. I’ve read an entire engineering volume on contact points alone, which are just a small but vital part of the distributor. There are other types of engines than the single-cylinder Otto engine described here: two-cycle engines, multiple-cylinder engines, diesel engines, Wankel engines… but this example is enough.
This description would cover the “what” of the motorcycle in terms of components, and the “how” of the engine in terms of functions. It would badly need a “where” analysis in the form of an illustration, and also a “why” analysis in the form of engineering principles that led to this particular conformation of parts. But the purpose here isn’t exhaustively to analyze the motorcycle. It’s to provide a starting point, an example of a mode of understanding of things which will itself become an object of analysis.
There’s certainly nothing strange about this description at first hearing. It sounds like something from a beginning textbook on the subject, or perhaps a first lesson in a vocational course. What is unusual about it is seen when it ceases to be a mode of discourse and becomes an object of discourse. Then certain things can be pointed to.
The first thing to be observed about this description is so obvious you have to hold it down or it will drown out every other observation. This is: It is just duller than ditchwater. Yah-da, yah-da, yah-da, yah-da, yah, carburetor, gear ratio, compression, yah-da-yah, piston, plugs, intake, yah-da-yah, on and on and on. That is the romantic face of the classic mode. Dull, awkward and ugly. Few romantics get beyond that point.
But if you can hold down that most obvious observation, some other things can be noticed that do not at first appear.
The first is that the motorcycle, so described, is almost impossible to understand unless you already know how one works. The immediate surface impressions that are essential for primary understanding are gone. Only the underlying form is left.
The second is that the observer is missing. The description doesn’t say that to see the piston you must remove the cylinder head. “You” aren’t anywhere in the picture. Even the “operator” is a kind of personalityless robot whose performance of a function on the machine is completely mechanical. There are no real subjects in this description. Only objects exist that are independent of any observer.
The third is that the words “good” and “bad” and all their synonyms are completely absent. No value judgments have been expressed anywhere, only facts.
The fourth is that there is a knife moving here. A very deadly one; an intellectual scalpel so swift and so sharp you sometimes don’t see it moving. You get the illusion that all those parts are just there and are being named as they exist. But they can be named quite differently and organized quite differently depending on how the knife moves.
For example, the feedback mechanism which includes the camshaft and cam chain and tappets and distributor exists only because of an unusual cut of this analytic knife. If you were to go to a motorcycle-parts department and ask them for a feedback assembly they wouldn’t know what the hell you were talking about. They don’t split it up that way. No two manufacturers ever split it up quite the same way and every mechanic is familiar with the problem of the part you can’t buy because you can’t find it because the manufacturer considers it a part of something else.
It is important to see this knife for what it is and not to be fooled into thinking that motorcycles or anything else are the way they are just because the knife happened to cut it up that way. It is important to concentrate on the knife itself. Later I will want to show how an ability to use this knife creatively and effectively can result in solutions to the classic and romantic split.
Phædrus was a master with this knife, and used it with dexterity and a sense of power. With a single stroke of analytic thought he split the whole world into parts of his own choosing, split the parts and split the fragments of the parts, finer and finer and finer until he had reduced it to what he wanted it to be. Even the special use of the terms “classic” and “romantic” are examples of his knifemanship.
But if this were all there were to him, analytic skill, I would be more than willing to shut up about him. What makes it important not to shut up about him was that he used this skill in such a bizarre and yet meaningful way. No one ever saw this, I don’t think he even saw it himself, and it may be an illusion of my own, but the knife he used was less that of an assassin than that of a poor surgeon. Perhaps there is no difference. But he saw a sick and ailing thing happening and he started cutting deep, deeper and deeper to get at the root of it. He was after something. That is important. He was after something and he used the knife because that was the only tool he had. But he took on so much and went so far in the end his real victim was himself.
7
Heat is everywhere now. I can’t ignore it anymore. The air is like a furnace blast so hot that my eyes under the goggles feel cool compared to the rest of my face. My hands are cool but the gloves have big black spots from perspiration on the back surrounded by white streaks of dried salt.
On the road ahead a crow tugs on some carrion and flies up slowly as we approach. It looks like a lizard on the road, dry and stuck to the tar.
On the horizon appears a
n image of buildings, shimmering slightly. I look down at the map and it must be Bowman. I think about ice water and air conditioning.
On the street and sidewalks of Bowman we see almost no one, even though plenty of parked cars show they’re here. All inside. We swing the machines into an angled parking place with a tight turn that points them outward, for when we’re ready to go. A lone, elderly person wearing a broad-brimmed hat watches us put the cycles on their stands and remove helmets and goggles.
“Hot enough for you?” he asks. His expression is blank.
John shakes his head and says, “Gawd!”
The expression, shaded by the hat, becomes almost a smile.
“What is the temperature?” John asks.
“Hundred and two”, he says, “last I saw. Should go to hundred and four.”
He asks us how far we have come and we tell him and he nods with a kind of approval. “That’s a long way”, he says. Then he asks about the machines.
The beer and air conditioning are calling, but we don’t break away. We just stand there in the hundred-and-two sun talking to this person. He is a stockman, retired, says this is pretty much ranch country around here and he used to own a cycle years ago. It pleases me that he should want to talk about his Henderson in this hundred-and-two sun. We talk about it for a while, with growing impatience from John and Sylvia and Chris, and when we finally say good-bye he says he is glad to have met us and his expression is still blank but we sense that he really meant it. He walks away with a kind of slow dignity in the hundred-and-two sun.
In the restaurant I try to comment on this but no one is interested. John and Sylvia look really out of it. They just sit and soak up the air-conditioned air without a move. The waitress comes for the order and that snaps them out of it a little, but they are not ready and so she goes away again.
“I don’t think I want to leave here”, Sylvia says.
An image of the elderly man outside in the widebrimmed hat comes back to me. “Think what it was like around here before air conditioning”, I say.
“I am”, she says.
“With the roads this hot and that bad back tire of mine, we shouldn’t go more than sixty”, I say.
No comment from them.
Chris, in contrast to them, seems to be back to his normal self, alert and watching everything. When the food comes he wolfs it down and then, before we are half-finished, asks for more. He gets it and we wait for him to finish.
Miles later and the heat is just ferocious. Sunglasses and goggles are not enough for this glare. You need a welder’s mask.
The High Plains break up into washed-out and gullied hills. It is all bright whitish tan. Not a blade of grass anywhere. Just scattered weed stalks and rocks and sand. The black of the highway is a relief to look at so I stare down at it and study how the blur whizzes by underfoot. Beside it I see the left exhaust pipe has picked up a bluer color than it has ever had before. I spit on my glove tips, touch it and can see the sizzle. Not good.
It’s important now to just live with this and not fight it mentally — mind control.
I should talk now about Phædrus’ knife. It’ll help understand some of the things we talked about.
The application of this knife, the division of the world into parts and the building of this structure, is something everybody does. All the time we are aware of millions of things around us… these changing shapes, these burning hills, the sound of the engine, the feel of the throttle, each rock and weed and fence post and piece of debris beside the road… aware of these things but not really conscious of them unless there is something unusual or unless they reflect something we are predisposed to see. We could not possibly be conscious of these things and remember all of them because our mind would be so full of useless details we would be unable to think. From all this awareness we must select, and what we select and call consciousness is never the same as the awareness because the process of selection mutates it. We take a handful of sand from the endless landscape of awareness around us and call that handful of sand the world.
Once we have the handful of sand, the world of which we are conscious, a process of discrimination goes to work on it. This is the knife. We divide the sand into parts. This and that. Here and there. Black and white. Now and then. The discrimination is the division of the conscious universe into parts.
The handful of sand looks uniform at first, but the longer we look at it the more diverse we find it to be. Each grain of sand is different. No two are alike. Some are similar in one way, some are similar in another way, and we can form the sand into separate piles on the basis of this similarity and dissimilarity. Shades of color in different piles… sizes in different piles… grain shapes in different piles… subtypes of grain shapes in different piles… grades of opacity in different piles… and so on, and on, and on. You’d think the process of subdivision and classification would come to an end somewhere, but it doesn’t. It just goes on and on.
Classical understanding is concerned with the piles and the basis for sorting and interrelating them. Romantic understanding is directed toward the handful of sand before the sorting begins. Both are valid ways of looking at the world although irreconcilable with each other.
What has become an urgent necessity is a way of looking at the world that does violence to neither of these two kinds of understanding and unites them into one. Such an understanding will not reject sand-sorting or contemplation of unsorted sand for its own sake. Such an understanding will instead seek to direct attention to the endless landscape from which the sand is taken. That is what Phædrus, the poor surgeon, was trying to do.
To understand what he was trying to do it’s necessary to see that part of the landscape, inseparable from it, which must be understood, is a figure in the middle of it, sorting sand into piles. To see the landscape without seeing this figure is not to see the landscape at all. To reject that part of the Buddha that attends to the analysis of motorcycles is to miss the Buddha entirely.
There is a perennial classical question that asks which part of the motorcycle, which grain of sand in which pile, is the Buddha. Obviously to ask that question is to look in the wrong direction, for the Buddha is everywhere. But just as obviously to ask that question is to look in the right direction, for the Buddha is everywhere. About the Buddha that exists independently of any analytic thought much has been said… some would say too much, and would question any attempt to add to it. But about the Buddha that exists within analytic thought, and gives that analytic thought its direction, virtually nothing has been said, and there are historic reasons for this. But history keeps happening, and it seems no harm and maybe some positive good to add to our historical heritage with some talk in this area of discourse.
When analytic thought, the knife, is applied to experience, something is always killed in the process. That is fairly well understood, at least in the arts. Mark Twain’s experience comes to mind, in which, after he had mastered the analytic knowledge needed to pilot the Mississippi River, he discovered the river had lost its beauty. Something is always killed. But what is less noticed in the arts… something is always created too. And instead of just dwelling on what is killed it’s important also to see what’s created and to see the process as a kind of death-birth continuity that is neither good nor bad, but just is.
We pass through a town called Marmarth but John doesn’t stop even for a rest and so we go on. More furnace heat, into some badlands, and we cross the border into Montana. A sign by the road announces it.
Sylvia waves her arms up and down and I beep the horn in response, but when I look at the sign my feelings are not jubilant at all. For me its information causes a sudden inward tension that can’t exist for them. They’ve no way of knowing we’re now in the country where he lived.
All this talk so far about classic and romantic understanding must seem a strangely oblique way of describing him, but to get at Phædrus, this oblique route is the only one to take. To describe his physical appearanc
e or the statistics of his life would be to dwell on misleading superficialities. And to come at him directly would be to invite disaster.
He was insane. And when you look directly at an insane man all you see is a reflection of your own knowledge that he’s insane, which is not to see him at all. To see him you must see what he saw and when you are trying to see the vision of an insane man, an oblique route is the only way to come at it. Otherwise your own opinions block the way. There is only one access to him that I can see as passable and we still have a way to go.
I’ve been going into all this business of analyses and definitions and hierarchies not for their own sake but to lay the groundwork for an understanding of the direction in which Phædrus went.
I told Chris the other night that Phædrus spent his entire life pursuing a ghost. That was true. The ghost he pursued was the ghost that underlies all of technology, all of modern science, all of Western thought. It was the ghost of rationality itself. I told Chris that he found the ghost and that when he found it he thrashed it good. I think in a figurative sense that is true. The things I hope to bring to light as we go along are some of the things he uncovered. Now the times are such that others may at last find them of value. No one then would see the ghost that Phædrus pursued, but I think now that more and more people see it, or get glimpses of it in bad moments, a ghost which calls itself rationality but whose appearance is that of incoherence and meaninglessness, which causes the most normal of everyday acts to seem slightly mad because of their irrelevance to anything else. This is the ghost of normal everyday assumptions which declares that the ultimate purpose of life, which is to keep alive, is impossible, but that this is the ultimate purpose of life anyway, so that great minds struggle to cure diseases so that people may live longer, but only madmen ask why. One lives longer in order that he may live longer. There is no other purpose. That is what the ghost says.
Zen and the Art of Motorcycle Maintenance Page 8
