Collected Essays

Our party showed its pass and entered. The strangeness was no longer Nature’s; it was strictly human. Nine and a half acres of floor space, nine and a half acres of the most extravagant improbability. Sagebrush and wild flowers beyond the windows; but here, within, machine tools capable of turning out anything from a tank to an electron microscope; million-volt X-ray cameras; electric furnaces; wind tu

It was a relief to get back to the caterpillars. Ninety-nine point nine recurring per cent of the poor things were going to die—but not for an ideology, not while doing their best to bring death to other caterpillars, not to the accompaniment of Te Deums, of Dulce et decorums, of “We shall not sheathe the sword, which we have not lightly drawn, until…” Until what? The only completely unconditional surrender will come when everybody—but everybody—is a corpse.

For modern man, the really blessed thing about Nature is its otherness. In their anxiety to find a cosmic basis for human values, our ancestors invented an emblematic botany, a natural history composed of allegories and fables, an astronomy that told fortunes and illustrated the dogmas of revealed religion. “In the Middle Ages,” writes Emile Male, “the idea of a thing which a man formed for himself, was always more real than the thing itself… The study of things for their own sake held no meaning for the thoughtful man… The task for the student of nature was to discover the eternal truth which God would have each thing express.” These eternal truths expressed by things were not the laws of physical and organic being—laws discoverable only by patient observation and the sacrifice of preconceived ideas and autistic urges; they were the notions and fantasies engendered in the minds of logicians, whose major premises, for the most part, were other fantasies and notions bequeathed to them by earlier writers. Against the belief that such purely verbal constructions were eternal truths, only the mystics protested; and the mystics were concerned only with that “obscure knowledge,” as it was called, which comes when a man “sees all in all.” But between the real but obscure knowledge of the mystic and the clear but unreal knowledge of the verbalist, lies the clearish and realish knowledge of the naturalist and the man of science. It was knowledge of a kind which most of our ancestors found completely uninteresting.

Reading the older descriptions of God’s creatures, the older speculations about the ways and workings of Nature, we start by being amused. But the amusement soon turns to the most intense boredom and a kind of mental suffocation. We find ourselves gasping for breath in a world where all the windows are shut and everything “wears man’s smudge and shares man’s smell.” Words are the greatest, the most momentous of all our inventions, and the specifically human realm is the realm of language. In the stifling universe of medieval thought, the given facts of Nature were treated as the symbols of familiar notions. Words did not stand for things; things stood for pre-existent words. This is a pitfall which, in the natural sciences, we have learned to avoid. But in other contexts than the scientific—in the context, for example, of politics—we continue to take our verbal symbols with the same disastrous seriousness as was displayed by our crusading and persecuting ancestors. For both parties, the people on the other side of the Iron Curtain are not human beings, but merely the embodiments of the pejorative phrases coined by propagandists.

Nature is blessedly non-human; and insofar as we belong to the natural order, we too are blessedly non-human. The otherness of caterpillars, as of our own bodies, is an otherness underlain by a principal identity. The non-humanity of wild flowers, as of the deepest levels of our own minds, exists within a system which includes and transcends the human. In the given realm of the i

The caterpillars were still on the march when we left the Reservation, and it was half an hour or more, at a mile a minute, before we were clear of them. Among the phloxes and the sunflowers, millions in the midst of hundreds of millions, they proclaimed (along with the dangers of over-population) the strength, the fecundity, the endless resourcefulness of life. We were in the desert, and the desert was blossoming, the desert was crawling. I had not seen anything like it since that spring day, in 1948, when we had been walking at the other end of the Mojave, near the great earthquake fault, down which the highway descends to San Bernardino and the orange groves. The elevation here is around four thousand feet and the desert is dotted with dark clumps of juniper. Suddenly, as we moved through the enormous emptiness, we became aware of an entirely unfamiliar interruption to the silence. Before, behind, to right and to left, the sound seemed to come from all directions. It was a small sharp crackling, like the ubiquitous frying of bacon, like the first flames in the kindling of i

Three weeks later we heard and saw another detachment of the buried army coming out into the sun among the pines and the flowering fremontias of the San Gabriel Mountains. The chill of two thousand additional feet of elevation had postponed the resurrection; but when it came, it conformed exactly to the pattern set by the insects of the desert: the risen pupa, the crackle of splitting horn, the helpless imago waiting for the sun to bake it into perfection, and then the flight, the tireless singing, so unremitting that it becomes a part of the silence. The boys in the Reservations are doing their best; and perhaps, if they are given the necessary time and money, they may really succeed in making the planet uninhabitable. Applied Science is a conjuror, whose bottomless hat yields impartially the softest of Angora rabbits and the most petrifying of Medusas. But I am still optimist enough to credit life with invincibility, I am still ready to bet that the non-human otherness at the root of man’s being will ultimately triumph over the all too human selves who frame the ideologies and engineer the collective suicides. For our survival, if we do survive, we shall be less beholden to our common sense (the name we give to what happens when we try to think of the world in terms of the unanalyzed symbols supplied by language and the local customs) than to our caterpillar- and cicada-sense, to intelligence, in other words, as it operates on the organic level. That intelligence is at once a will to persistence and an inherited knowledge of the physiological and psychological means by which, despite all the follies of the loquacious self, persistence can be achieved. And beyond survival is transfiguration; beyond and including animal grace is the grace of that other not-self, of which the desert silence and the desert emptiness are the most expressive symbols.