It’s possible now to look back a little and see why it’s important to talk about this person in relation to everything that’s been said before concerning the division between classic and romantic realities and the irreconcilability of the two. Unlike the multitude of romantics who are disturbed about the chaotic changes science and technology force upon the human spirit, Phædrus, with his scientifically trained classic mind, was able to do more than just wring his hands with dismay, or run away, or condemn the whole situation broadside without offering any solutions.
As I’ve said, he did in the end offer a number of solutions, but the problem was so deep and so formidable and complex that no one really understood the gravity of what he was resolving, and so failed to understand or misunderstood what he said.
The cause of our current social crises, he would have said, is a genetic defect within the nature of reason itself. And until this genetic defect is cleared, the crises will continue. Our current modes of rationality are not moving society forward into a better world. They are taking it further and further from that better world. Since the Renaissance these modes have worked. As long as the need for food, clothing and shelter is dominant they will continue to work. But now that for huge masses of people these needs no longer overwhelm everything else, the whole structure of reason, handed down to us from ancient times, is no longer adequate. It begins to be seen for what it really is… emotionally hollow, esthetically meaningless and spiritually empty. That, today, is where it is at, and will continue to be at for a long time to come.
I’ve a vision of an angry continuing social crisis that no one really understands the depth of, let alone has solutions to. I see people like John and Sylvia living lost and alienated from the whole rational structure of civilized life, looking for solutions outside that structure, but finding none that are really satisfactory for long. And then I’ve a vision of Phædrus and his lone isolated abstractions in the laboratory… actually concerned with the same crisis but starting from another point, moving in the opposite direction… and what I’m trying to do here is put it all together. It’s so big… that’s why I seem to wander sometimes.
No one that Phædrus talked to seemed really concerned about this phenomenon that so baffled him. They seemed to say, “We know scientific method is valid, so why ask about it?”
Phædrus didn’t understand this attitude, didn’t know what to do about it, and because he wasn’t a student of science for personal or utilitarian reasons, it just stopped him completely. It was as if he were contemplating that serene mountain landscape Einstein had described, and suddenly between the mountains had appeared a fissure, a gap of pure nothing. And slowly, and agonizingly, to explain this gap, he had to admit that the mountains, which had seemed built for eternity, might possibly be something else — perhaps just figments of his own imagination. It stopped him.
And so Phædrus, who at the age of fifteen had finished his freshman year of science, was at the age of seventeen expelled from the University for failing grades. Immaturity and inattention to studies were given as official causes.
There was nothing anyone could have done about it; either to prevent it or correct it. The University couldn’t have kept him on without abandoning standards completely.
In a stunned state Phædrus began a long series of lateral drifts that led him into a far orbit of the mind, but he eventually returned along a route we are now following, to the doors of the University itself. Tomorrow I’ll try to start on that route.
At Laurel, in sight of the mountains at last, we stop for the night. The evening breeze is cool now. It comes down off the snow. Although the sun must have disappeared behind the mountains an hour ago, there’s still good light in the sky from behind the range.
Sylvia and John and Chris and I walk up the long main street in the gathering dusk and feel the presence of the mountains even though we talk about other things. I feel happy to be here, and still a little sad to be here too. Sometimes it’s a little better to travel than to arrive.
11
I wake up wondering if we’re near mountains because of memory or because of something in the air. We’re in a beautiful old wooden room of a hotel. The sun is shining on the dark wood through the window shade, but even with the shade drawn I can sense that we’re near mountains. There’s mountain air in this room. It’s cool and moist and almost fragrant. One deep breath makes me ready for the next one and then the next one and with each deep breath I feel a little readier until I jump out of bed and pull up the shade and let all that sunlight in… brilliant, cool, bright, sharp and clear.
An urge grows to go over and push Chris up and down to bounce him awake to see all this, but out of kindness, or respect maybe, he is allowed to sleep a while longer, and so with razor and soap I go to a common washroom at the other end of a long corridor of the same dark wood, floorboards creaking all the way. In the washroom the hot water is steaming and perking in the pipes, too hot at first for shaving, but fine after I mix it with cold water.
Through the window beyond the mirror I see there is a porch out in back, and when done go out and stand on it. It’s at a level with the tops of the trees surrounding the hotel which seem to respond to this morning air the same way I do. The branches and leaves move with each light breeze as if it were expected, were what had been waited for all this time.
Chris is soon up and Sylvia comes out of her room saying she and John have already eaten breakfast and he is out walking somewhere, but she will go with Chris and me and walk down with us to breakfast
We are in love with everything this morning and talk about good things all the way down a sunlit morning street to a restaurant. The eggs and hot cakes and coffee are from heaven. Sylvia and Chris talk intimately about his school and friends and personal things, while I listen and gaze through the large restaurant window at the storefront across the road. So different now from that lonely night in South Dakota. Beyond those buildings are mountains and snowfields.
Sylvia says John has talked to someone in town about another route to Bozeman, south through Yellowstone Park.
“South?” I say. “You mean Red Lodge?”
“I guess so.”
A memory comes to me of snowfields in June. “That road goes way up above the timberline.”
“Is that bad?” Sylvia asks.
“It’ll be cold.” In the middle of the snowfields in my mind appear the cycles and us riding on them. “But just tremendous.”
We meet John again and it’s settled. Soon, beyond a railroad underpass, we are on a twisting blacktop through fields toward the mountains up ahead. This is a road Phædrus used all the time, and flashes of his memory coincide everywhere. The high, dark Absaroka Range looms directly ahead.
We are following a creek to its source. It contains water that was probably snow less than an hour ago. The stream and the road pass through green and stony fields each a little higher than before. Everything is so intense in this sunlight. Dark shadows, bright light. Dark blue sky. The sun is bright and hot when we’re in it, but when we pass under trees along the road, it’s suddenly cold.
We play tag with a little blue Porsche along the way, passing it with a beep and being passed by it with a beep and doing this several times through fields of dark aspen and bright greens of grass and mountain shrubs. All this is remembered.
He would use this route to get into the high country, then backpack in from the road for three or four or five days, then come back out for more food and head back in again, needing these mountains in an almost physiological way. The train of his abstractions became so long and so involved he had to have the surroundings of silence and space here to hold it straight. It was as though hours of constructions would have been shattered by the least distraction of other thought or other duty. It wasn’t like other people’s thinking, even then, before his insanity. It was at a level at which everything shifts and changes, at which institutional values and verities are gone and there is nothing but one’s own spirit
to keep one going. His early failure had released him from any felt obligation to think along institutional lines and his thoughts were already independent to a degree few people are familiar with. He felt that institutions such as schools, churches, governments and political organizations of every sort all tended to direct thought for ends other than truth, for the perpetuation of their own functions, and for the control of individuals in the service of these functions. He came to see his early failure as a lucky break, an accidental escape from a trap that had been set for him, and he was very trap-wary about institutional truths for the remainder of his time. He didn’t see these things and think this way at first, however, only later on. I’m getting way out of sequence here. This all came much later.
At first the truths Phædrus began to pursue were lateral truths; no longer the frontal truths of science, those toward which the discipline pointed, but the kind of truth you see laterally, out of the corner of your eye. In a laboratory situation, when your whole procedure goes haywire, when everything goes wrong or is indeterminate or is so screwed up by unexpected results you can’t make head or tail out of anything, you start looking laterally. That’s a word he later used to describe a growth of knowledge that doesn’t move forward like an arrow in flight, but expands sideways, like an arrow enlarging in flight, or like the archer, discovering that although he has hit the bull’s eye and won the prize, his head is on a pillow and the sun is coming in the window. Lateral knowledge is knowledge that’s from a wholly unexpected direction, from a direction that’s not even understood as a direction until the knowledge forces itself upon one. Lateral truths point to the falseness of axioms and postulates underlying one’s existing system of getting at truth.
To all appearances he was just drifting. In actuality he was just drifting. Drifting is what one does when looking at lateral truth. He couldn’t follow any known method of procedure to uncover its cause because it was these methods and procedures that were all screwed up in the first place. So he drifted. That was all he could do.
The drift took him into the Army, which sent him to Korea. From his memory there’s a fragment, a picture of a wall, seen from a prow of a ship, shining radiantly, like a gate of heaven, across a misty harbor. He must have valued the fragment greatly and thought about it many times because although it doesn’t fit anything else it is intense, so intense I’ve returned to it myself many times. It seems to symbolize something very important, a turning point.
His letters from Korea are radically different from his earlier writing, indicating this same turning point. They just explode with emotion. He writes page after page about tiny details of things he sees: marketplaces, shops with sliding glass doors, slate roofs, roads, thatched huts, everything. Sometimes full of wild enthusiasm, sometimes depressed, sometimes angry, sometimes even humorous, he is like someone or some creature that has found an exit from a cage he did not even know was around him, and is wildly roaming over the countryside visually devouring everything in sight.
Later he made friends with Korean laborers who spoke some English but wanted to learn more so that they could qualify as translators. He spent time with them after working hours and in return they took him on long weekend hikes through the hills to see their homes and friends and translate for him the way of life and thought of another culture.
He is sitting by a footpath on a beautiful windswept hillside overlooking the Yellow Sea. The rice in the terrace below the footpath is full-grown and brown. His friends look down at the sea with him seeing islands far out from shore. They eat a picnic lunch and talk to one another and to him and the subject is ideographs and their relation to the world. He comments on how amazing it is that everything in the universe can be described by the twenty-six written characters with which they have been working. His friends nod and smile and eat the food they’ve taken from tins and say no pleasantly. He is confused by the nod yes and the answer no and so repeats the statement. Again comes the nod meaning yes and the answer no. That is the end of the fragment, but like the wall it’s one he thinks about many times.
The final strong fragment from that part of the world is of a compartment of a troopship. He is on his way home. The compartment is empty and unused. He is alone on a bunk made of canvas laced to a steel frame, like a trampoline. There are five of these to a tier, tier after tier of them, completely filling the empty troop compartment.
This is the foremost compartment of the ship and the canvas in the adjoining frames rises and falls, accompanied by elevator feelings in his stomach. He contemplates these things and a deep booming on the steel plates all around him and realizes that except for these signs there is no indication whatsoever that this entire compartment is rising massively high up into the air and then plunging down, over and over again. He wonders if it is that which is making it difficult to concentrate on the book before him, but realizes that no, the book is just hard. It’s a text on Oriental philosophy and it’s the most difficult book he’s ever read. He’s glad to be alone and bored in this empty troop compartment, otherwise he’d never get through it.
The book states that there’s a theoretic component of man’s existence which is primarily Western (and this corresponded to Phædrus’ laboratory past) and an esthetic component of man’s existence which is seen more strongly in the Orient (and this corresponded to Phædrus’ Korean past) and that these never seem to meet. These terms “theoretic” and “esthetic” correspond to what Phædrus later called classic and romantic modes of reality and probably shaped these terms in his mind more than he ever knew. The difference is that the classic reality is primarily theoretic but has its own esthetics too. The romantic reality is primarily esthetic, but has its theory too. The theoretic and esthetic split is between components of a single world. The classic and romantic split is between two separate worlds. The philosophy book, which is called The Meeting of East and West, by F. S. C. Northrop, suggests that greater cognizance be made of the “undifferentiated aesthetic continuum” from which the theoretic arises.
Phædrus didn’t understand this, but after arriving in Seattle, and his discharge from the Army, he sat in his hotel room for two whole weeks, eating enormous Washington apples, and thinking, and eating more apples, and thinking some more, and then as a result of all these fragments, and thinking, returned to the University to study philosophy. His lateral drift was ended. He was actively in pursuit of something now.
A sudden cross-gust of cold air comes heavy with the smell of pines, and soon another and another, and as we approach Red Lodge I’m shivering.
At Red Lodge the road’s almost joined to the base of the mountain. The dark ominous mass beyond dominates even the roofs of the buildings on either side of the main street. We park the cycles and unpack them to remove warm clothing. We walk past ski shops into a restaurant where we see on the walls huge photographs of the route we will take up. And up and up, over one of the highest paved roads in the world. I feel some anxiety about this, which I realize is irrational and try to get rid of by talking about the road to the others. There’s no way to fall off. No danger to the motorcycle. Just a memory of places where you could throw a stone and it would drop thousands of feet before coming to rest and somehow associating that stone with the cycle and rider.
When coffee is finished we put on the heavy clothing, repack and have soon traveled to the first of many switchback turns across the face of the mountain.
The asphalt of the road is much wider and safer than it occurred in memory. On a cycle you have all sorts of extra room. John and Sylvia take the hairpin turns up ahead and then come back above us, facing us, and have smiles. Soon we take the turn and see their backs again. Then another turn for them and we meet them again, laughing. It’s so hard when contemplated in advance, and so easy when you do it.
I talked about Phædrus’ lateral drift, which ended with entry into the discipline of philosophy. He saw philosophy as the highest echelon of the entire hierarchy of knowledge. Among philosophers this is so widely belie
ved it’s almost a platitude, but for him it’s a revelation. He discovered that the science he’d once thought of as the whole world of knowledge is only a branch of philosophy, which is far broader and far more general. The questions he had asked about infinite hypotheses hadn’t been of interest to science because they weren’t scientific questions. Science cannot study scientific method without getting into a bootstrap problem that destroys the validity of its answers. The questions he’d asked were at a higher level than science goes. And so Phædrus found in philosophy a natural continuation of the question that brought him to science in the first place, What does it all mean? What’s the purpose of all this?
At a turnout on the road we stop, take some record photographs to show we have been here and then walk to a little path that takes us out to the edge of a cliff. A motorcycle on the road almost straight down beneath us could hardly be seen from up here. We bundle up more tightly against the cold and continue upward.
Zen and the Art of Motorcycle Maintenance Page 12
