The hurrying blood cells charged with oxygen carry more of that element to the human brain than to any other part of the body. A few moments’ loss of vital air and the phenomenon we know as consciousness goes down into the black night of inorganic things. The human body is a magical vessel, but its life is linked with an element it cannot produce. Only the green plant knows the secret of transforming the light that comes to us across the far reaches of space. There is no better illustration of the intricacy of man’s relationship with other living things.
The student of fossil life would be forced to tell us that if we take the past into consideration the vast majority of earth’s creatures—perhaps over ninety per cent—have vanished. Forms that flourished for a far longer time than man has existed upon earth have become either extinct or so transformed that their descendants are scarcely recognizable. The specialized perish with the environment that created them, the tooth of the tiger fails at last, the lances of men strike down the last mammoth.
In three billion years of slow change and groping effort only one living creature has succeeded in escaping the trap of specialization that has led in time to so much death and wasted endeavor. It is man, but the word should be uttered softly, for his story is not yet done.
With the rise of the human brain, with the appearance of a creature whose upright body enabled two limbs to be freed for the exploration and manipulation of his environment, there had at last emerged a creature with a specialization—the brain—that, paradoxically, offered escape from specialization. Many animals driven into the nooks and crannies of nature have achieved momentary survival only at the cost of later extinction.
Was it this that troubled me and brought my mind back to a tiny universe among the grass-blades, a spider’s universe concerned with spider thought?
Perhaps.
The mind that once visualized animals on a cave wall is now engaged in a vast ramification of itself through time and space. Man has broken through the boundaries that control all other life. I saw, at last, the reason for my recollection of that great spider on the arroyo’s rim, fingering its universe against the sky.
The spider was a symbol of man in miniature. The wheel of the web brought the analogy home clearly. Man, too, lies at the heart of a web, a web extending through the starry reaches of sidereal space, as well as backward into the dark realm of prehistory. His great eye upon Mount Palomar looks into a distance of millions of light-years, his radio ear hears the whisper of even more remote galaxies, he peers through the electron microscope upon the minute particles of his own being. It is a web no creature of earth has ever spun before. Like the orb spider, man lies at the heart of it, listening. Knowledge has given him the memory of earth’s history beyond the time of his emergence. Like the spider’s claw, a part of him touches a world he will never enter in the flesh. Even now, one can see him reaching forward into time with new machines, computing, analyzing, until elements of the shadowy future will also compose part of the invisible web he fingers.
Yet still my spider lingers in memory against the sunset sky. Spider thoughts in a spider universe—sensitive to raindrop and moth flutter, nothing beyond, nothing allowed for the unexpected, the inserted pencil from the world outside.
Is man at heart any different from the spider, I wonder: man thoughts, as limited as spider thoughts, contemplating now the nearest star with the threat of bringing with him the fungus rot from earth, wars, violence, the burden of a population he refuses to control, cherishing again his dream of the Adamic Eden he had pursued and lost in the green forests of America. Now it beckons again like a mirage from beyond the moon. Let man spin his web, I thought further; it is his nature. But I considered also the work of the phagocytes swarming in the rivers of my body, the unresting cells in their mortal universe. What is it we are a part of that we do not see, as the spider was not gifted to discern my face, or my little probe into her world?
We are too content with our sensory extensions, with the fulfillment of that ice age mind that began its journey amidst the cold of vast tundras and that pauses only briefly before its leap into space. It is no longer enough to see as a man sees—even to the ends of the universe. It is not enough to hold nuclear energy in one’s hand like a spear, as a man would hold it, or to see the lightning, or times past, or time to come, as a man would see it. If we continue to do this, the great brain—the human brain—will be only a new version of the old trap, and nature is full of traps for the beast that cannot learn.
It is not sufficient any longer to listen at the end of a wire to the rustlings of galaxies; it is not enough even to examine the great coil of DNA in which is coded the very alphabet of life. These are our extended perceptions. But beyond lies the great darkness of the ultimate Dreamer, who dreamed the light and the galaxies. Before act was, or substance existed, imagination grew in the dark. Man partakes of that ultimate wonder and creativeness. As we turn from the galaxies to the swarming cells of our own being, which toil for something, some entity beyond their grasp, let us remember man, the self-fabricator who came across an ice age to look into the mirrors and the magic of science. Surely he did not come to see himself or his wild visage only. He came because he is at heart a listener and a searcher for some transcendent realm beyond himself. This he has worshiped by many names, even in the dismal caves of his beginning. Man, the self-fabricator, is so by reason of gifts he had no part in devising—and so he searches as the single living cell in the beginning must have sought the ghostly creature it was to serve.
II
The young man Elihu, Job’s counselor and critic, spoke simply of the “Teacher,” and it is of this teacher I speak when I refer to gifts man had no part in devising. Perhaps—though it is purely a matter of emotional reactions to words—it is easier for us today to speak of this teacher as “nature,” that omnipresent all which contained both the spider and my invisible intrusion into her carefully planned universe. But nature does not simply represent reality. In the shapes of life, it prepares the future; it offers alternatives. Nature teaches, though what it teaches is often hidden and obscure, just as the voice from the spinning dust cloud belittled Job’s thought but gave back no answers to its own formidable interrogation.
A few months ago I encountered an amazing little creature on a windy corner of my local shopping center. It seemed, at first glance, some long-limbed, feathery spider teetering rapidly down the edge of a store front. Then it swung into the air and, as hesitantly as a spider on a thread, blew away into the parking lot. It returned in a moment on a gust of wind and ran toward me once more on its spindly legs with amazing rapidity.
With great difficulty I discovered the creature was actually a filamentous seed, seeking a hiding place and scurrying about with the uncanny surety of a conscious animal. In fact, it did escape me before I could secure it. Its flexible limbs were stiffer than milkweed down, and, propelled by the wind, it ran rapidly and evasively over the pavement. It was like a gnome scampering somewhere with a hidden packet—for all that I could tell, a totally new one: one of the jumbled alphabets of life.
A new one? So stable seem the years and all green leaves, a botanist might smile at my imaginings. Yet bear with me a moment. I would like to tell a tale, a genuine tale of childhood. Moreover, I was just old enough to know the average of my kind and to marvel at what I saw. And what I saw was straight from the hidden Teacher, whatever be his name.
It is told in the Orient of the Hindu god Krishna that his mother, wiping his mouth when he was a child, inadvertently peered in and beheld the universe, though the sight was mercifully and immediately veiled from her. In a sense, this is what happened to me. One day there arrived at our school a newcomer, who entered the grade above me. After some days this lad, whose look of sleepy-eyed arrogance is still before me as I write, was led into my mathematics classroom by the principal. Our class was informed severely that we should learn to work harder.
With this preliminary exhortation, great rows of figures were chalk
ed upon the blackboard, such difficult mathematical problems as could be devised by adults. The class watched in helpless wonder. When the preparations had been completed, the young pupil sauntered forward and, with a glance of infinite boredom that swept from us to his fawning teachers, wrote the answers, as instantaneously as a modern computer, in their proper place upon the board. Then he strolled out with a carelessly exaggerated yawn.
Like some heavy-browed child at the wood’s edge, clutching the last stone hand ax, I was witnessing the birth of a new type of humanity—one so beyond its teachers that it was being used for mean purposes while the intangible web of the universe in all its shimmering mathematical perfection glistened untaught in the mind of a chance little boy. The boy, by then grown self-centered and contemptuous, was being dragged from room to room to encourage us, the paleanthropes, to duplicate what, in reality, our teachers could not duplicate. He was too precious an object to be released upon the playground among us, and with reason. In a few months his parents took him away.
Long after, looking back from maturity, I realized that I had been exposed on that occasion, not to human teaching, but to the Teacher, toying with some sixteen billion nerve cells interlocked in ways past understanding. Or, if we do not like the anthropomorphism implied in the word teacher, then nature, the old voice from the whirlwind fumbling for the light. At all events, I had been the fortunate witness to life’s unbounded creativity—a creativity seemingly still as unbalanced and chance-filled as in that far era when a black scaled creature had broken from an egg and the age of the giant reptiles, the creatures of the prime, had tentatively begun.
Because form cannot be long sustained in the living, we collapse inward with age. We die. Our bodies, which were the product of a kind of hidden teaching by an alphabet we are only beginning dimly to discern, are dismissed into their elements. What is carried onward, assuming we have descendants, is the little capsule of instructions such as I encountered hastening by me in the shape of a running seed. We have learned the first biological lesson: that in each generation life passes through the eye of a needle. It exists for a time molecularly and in no recognizable semblance to its adult condition. It instructs its way again into man or reptile. As the ages pass, so do variants of the code. Occasionally, a species vanishes on a wind as unreturning as that which took the pterodactyls.
Or the code changes by subtle degrees through the statistical altering of individuals; until I, as the fading Neanderthals must once have done, have looked with still-living eyes upon the creature whose genotype was quite possibly to replace me. The genetic alphabets, like genuine languages, ramify and evolve along unreturning pathways.
If nature’s instructions are carried through the eye of a needle, through the molecular darkness of a minute world below the field of human vision and of time’s decay, the same, it might be said, is true of those monumental structures known as civilizations. They are transmitted from one generation to another on invisible puffs of air known as words—words that can also be symbolically incised on clay. As the delicate printing on the mud at the water’s edge retraces a visit of autumn birds long since departed, so the little scrabbled tablets in perished cities carry the seeds of human thought across the deserts of millennia. In this instance the teacher is the social brain but it, too, must be compressed into minute hieroglyphs, and the minds that wrought the miracle efface themselves amidst the jostling torrent of messages, which, like the genetic code, are shuffled and reshuffled as they hurry through eternity. Like a mutation, an idea may be recorded in the wrong time, to lie latent like a recessive gene and spring once more to life in an auspicious era.
Occasionally, in the moments when an archaeologist lifts the slab over a tomb that houses a great secret, a few men gain a unique glimpse through that dark portal out of which all men living have emerged, and through which messages again must pass. Here the Mexican archaeologist Ruz Lhuillier speaks of his first penetration of the great tomb hidden beneath dripping stalactites at the pyramid of Palenque: “Out of the dark shadows, rose a fairy-tale vision, a weird ethereal spectacle from another world. It was like a magician’s cave carved out of ice, with walls glittering and sparkling like snow crystals.” After shining his torch over hieroglyphs and sculptured figures, the explorer remarked wonderingly: “We were the first people for more than a thousand years to look at it.”
Or again, one may read the tale of an unknown Pharaoh who had secretly arranged that a beloved woman of his household should be buried in the tomb of the god-king—an act of compassion carrying a personal message across the millennia in defiance of all precedent.
Up to this point we have been talking of the single hidden teacher, the taunting voice out of that old Biblical whirlwind which symbolizes nature. We have seen incredible organic remembrance passed through the needle’s eye of a microcosmic world hidden completely beneath the observational powers of creatures preoccupied and ensorcelled by dissolution and decay. We have seen the human mind unconsciously seize upon the principles of that very code to pass its own societal memory forward into time. The individual, the momentary living cell of the society, vanishes, but the institutional structures stand, or if they change, do so in an invisible flux not too dissimilar from that persisting in the stream of genetic continuity.
Upon this world, life is still young, not truly old as stars are measured. Therefore it comes about that we minimize the role of the synapsid reptiles, our remote forerunners, and correspondingly exalt our own intellectual achievements. We refuse to consider that in the old eye of the hurricane we may be, and doubtless are, in aggregate, a slightly more diffuse and dangerous dragon of the primal morning that still enfolds us.
Note that I say “in aggregate.” For it is just here, among men, that the role of messages, and, therefore, the role of the individual teacher—or, I should say now, the hidden teachers—begin to be more plainly apparent and their instructions become more diverse. The dead Pharaoh, though unintentionally, by a revealing act, had succeeded in conveying an impression of human tenderness that has outlasted the trappings of a vanished religion.
Like most modern educators I have listened to student demands to grade their teachers. I have heard the words repeated until they have become a slogan, that no man over thirty can teach the young of this generation. How would one grade a dead Pharaoh, millennia gone, I wonder, one who did not intend to teach, but who, to a few perceptive minds, succeeded by the simple nobility of an act.
Many years ago, a student who was destined to become an internationally known anthropologist sat in a course in linguistics and heard his instructor, a man of no inconsiderable wisdom, describe some linguistic peculiarities of Hebrew words. At the time, the young student, at the urging of his family, was contemplating a career in theology. As the teacher warmed to his subject, the student, in the back row, ventured excitedly:
“I believe I can understand that, sir. It is very similar to what exists in Mohegan.”
The linguist paused and adjusted his glasses. “Young man,” he said, “Mohegan is a dead language. Nothing has been recorded of it since the eighteenth century. Don’t bluff.”
“But sir,” the young student countered hopefully, “it can’t be dead so long as an old woman I know still speaks it. She is Pequot-Mohegan. I learned a bit of vocabulary from her and could speak with her myself. She took care of me when I was a child.”
“Young man,” said the austere, old-fashioned scholar, “be at my house for dinner at six this evening. You and I are going to look into this matter.”
A few months later, under careful guidance, the young student published a paper upon Mohegan linguistics, the first of a long series of studies upon the forgotten languages and ethnology of the Indians of the Northeastern forests. He had changed his vocation and turned to anthropology because of the attraction of a hidden teacher. But just who was the teacher? The young man himself, his instructor, or that solitary speaker of a dying tongue who had so yearned to hear her people’s vo
ice that she had softly babbled it to a child?
Later, this man was to become one of my professors. I absorbed much from him, though I hasten to make the reluctant confession that he was considerably beyond thirty. Most of what I learned was gathered over cups of coffee in a dingy campus restaurant. What we talked about were things some centuries older than either of us. Our common interest lay in snakes, scapulimancy, and other forgotten rites of benighted forest hunters.
I have always regarded this man as an extraordinary individual, in fact, a hidden teacher. But alas, it is all now so old-fashioned. We never protested the impracticality of his quaint subjects. We were all too ready to participate in them. He was an excellent canoe-man, but he took me to places where I fully expected to drown before securing my degree. To this day, fragments of his unused wisdom remain stuffed in some back attic of my mind. Much of it I have never found the opportunity to employ, yet it has somehow colored my whole adult existence. I belong to that elderly professor in somewhat the same way that he, in turn, had become the wood child of a hidden forest mother.
There are, however, other teachers. For example, among the hunting peoples there were the animal counselors who appeared in prophetic dreams. Or, among the Greeks, the daemonic supernaturals who stood at the headboard while a man lay stark and listened—sometimes to dreadful things. “You are asleep,” the messengers proclaimed over and over again, as though the man lay in a spell to hear his doom pronounced. “You, Achilles, you, son of Atreus. You are asleep, asleep,” the hidden ones pronounced and vanished.
The Unexpected Universe Page 5
