There are laws, that is to say, the human universe is as discoverable as that other. And as definable.
The trouble has been, that a man stays so astonished he can triumph over his own incoherence, he settles for that, crows over it, and goes at a day again happy he at least makes a little sense. Or, if he says anything to another, he thinks it is enough-the struggle does involve such labor and some terror-to wrap it in a little mystery: ah, the way is hard but this is what you find if you go it.
The need now is a cooler one, a discrimination, and then, a shout. Der Weg stirbt, sd one. And was right, was he not? Then the question is: was ist der Weg?
The difficulty of discovery (in the close world which the human is because it is ourselves and nothing outside us, like the other) is, that definition is as much a part of the act as is sensation itself, in this sense, that life is preoccupation with itself, that conjecture about it is as much of it as its coming at us, its going on. In other words, we are ourselves both the instrument of discovery and the instrument of definition.
Which is of course, why language is a prime of the matter and why, if we are to see some of the laws afresh, it is necessary to examine, first, the present condition of the language-and I mean language exactly in its double sense of discrimination (logos) and of shout (tongue).
We have lived long in a generalizing time, at least since 450 B.C. And it has had its effects on the best of men, on the best of things. Logos, or discourse, for example, in that time, so worked its abstractions into our concept and use of language that language’s other function, speech, seems so in need of restoration that several of us go back to hieroglyphs or to ideograms to right the balance. (The distinction here is between language as the act of the instant and language as the act of thought about the instant.)
But one can’t any longer stop there, if one ever could. For the habits of thought are the habits of action, and here, too, particularism has to be fought for, anew. In fact, by the very law of the identity of definition and discovery, who can extricate language from action? (Though it is one of the first false faces of the law which I shall want to try to strike away, it is quite understandable-in the light of this identity-that the Greeks went on to declare all speculation as enclosed in the “UNIVERSE of discourse.” It is their word, and the refuge of all metaphysicians since-as though language, too, was an absolute, instead of (as even man is) instrument, and not to be extended, however much the urge, to cover what each, man and language, is in the hands of: what we share, and which is enough, of power and of beauty, not to need an exaggeration of words, especially that spreading one, “universe.” For discourse is hardly such, or at least only arbitrarily a universe. In any case, so extended (logos given so much more of its part than live speech), discourse has arrogated to itself a good deal of experience which needed to stay put-needs now to be returned to the only two universes which count, the two phenomenal ones, the two a man has need to bear on because they bear so on him: that of himself, as organism, and that of his environment, the earth and planets.
We stay unaware how two means of discourse the Greeks appear to have invented hugely intermit our participation in our experience, and so prevent discovery. They are what followed from Socrates’ readiness to generalize, his willingness (from his own bias) to make a “universe” out of discourse instead of letting it rest in its most serviceable place. (It is not sufficiently observed that logos, and the reason necessary to it, are only a stage which a man must master and not what they are taken to be, final discipline. Beyond them is direct perception and the contraries which dispose of argument. The harmony of the universe, and I include man, is not logical, or better, is post-logical, as is the order of any created thing.) With Aristotle, the two great means appear: logic and classification. And it is they that have so fastened themselves on habits of thought that action is interfered with, absolutely interfered with, I should say.
Nor can I let the third of the great Greeks, Plato, go free-he who had more of a sort of latitude and style my tribe of men are apt to indulge him for. His world of Ideas, of forms as extricable from content, is as much and as dangerous an issue as are logic and classification, and they need to be seen as such if we are to get on to some alternative to the whole Greek system. Plato may be a honey-head, as Melville called him, but he is precisely that- treacherous to all ants, and where, increasingly, my contemporaries die, or drown the best of themselves. Idealisms of any sort, like logic and like classification, intervene at just the moment they become more than the means they are, are allowed to become ways as end instead of ways to end, END, which is never more than this instant, than you on this instant, than you, figuring it out, and acting, so. If there is any absolute, it is never more than this one, this instant, in action.
Which ought to get us on. What makes most acts — of living and of writing– unsatisfactory, is that the person and/or the writer satisfy themselves that they can only make a form (what they say or do, or a story, a poem, whatever) by selecting from the full content some face of it, or plane, some part. And at just this point, by just this act, they fall back on the dodges of discourse, and immediately, they lose me, I am no longer engaged, this is not what I know is the going-on (and of which going-on I, as well as they, want some illumination, and so, some pleasure). It comes out a demonstration, a separating out, an act of classification, and so, a stopping, and all that I know is, it is not there, it has turned false. For any of us, at any instant, are juxtaposed to any experience, even an overwhelming single one, on several more planes than the arbitrary and discursive which we inherit can declare.
It is not the Greeks I blame. What it comes to is ourselves, that we do not find ways to hew to experience as it is, in our definition and expression of it, in other words, find ways to stay in the human universe, and not be led to partition reality at any point, in any way. For this is just what we do do, this is the real issue of what has been, and the process, as it now asserts itself, can be exposed. It is the function, comparison, or, its bigger name, symbology. These are the false faces, too much seen, which hide and keep from use the active intellectual states, metaphor and performance. All that comparison ever does is set up a series of reference points: to compare is to take one thing and try to understand it by marking its similarities to or differences from another thing. Right here is the trouble, that each thing is not so much like or different from another thing (these likenesses and differences are apparent) but that such an analysis only accomplishes a description, does not come to grips with what really matters: that a thing, any thing, impinges on us by a more important fact, its self-existence, without reference to any other thing, in short, the very char acter of it which calls our attention to it, which wants us to know more about it, its particularity. This is what we are confronted by, not the thing’s “class,” any hierarchy, of quality or quantity, but the thing itself, and its relevance to ourselves who are the experience of it (whatever it may mean to someone else, or whatever other relations it may have).
There must be a means of expression for this, a way which is not divisive as all the tag ends and upendings of the Greek way are. There must be a way which bears in instead of away, which meets head on what goes on each split second, a way which does not-in order to define-prevent, deter, distract, and so cease the act of, discovering.
I have been living for some time amongst a people who are more or less directly the descendants of a culture and civilization which was a contrary of that which we have known and of which we are the natural children. The marked thing about them is, that it is only love and flesh which seems to carry any sign of their antecedence, that all the rest which was once a greatness different from our own has gone down before the poundings of our way. And, now, except as their bodies jostle in a bus, or as they disclose the depth and tenacity of love among each other inside a family, they are poor failures of the modern world, incompetent even to arrange that, in the month of June, when the rains have not come far enough forward to fill the wells, they have water to wash in or to drink. They have lost the capacity of their predecessors to do anything in common. But they do one thing no modern knows the secret of, however he is still by nature possessed of it: they wear their flesh with that difference which the understanding that it is common leads to. When I am rocked by the roads against any of them-kids, women, men-their flesh is most gentle, is granted, touch is in no sense anything but the natural law of flesh, there is none of that pull-away which, in the States, causes a man for all the years of his life the deepest sort of questioning of the rights of himself to the wild reachings of his own organism. The admission these people give me and one another is direct, and the individual who peers out from that flesh is precisely himself, is a curious wandering animal like me-it is so very beautiful how animal human eyes are when the flesh is not worn so close it chokes, how human and individuated the look comes out of a human eye when the house of it is not exaggerated.
This is not easy to save from subjectivism, to state so that you understand that this is not an observation but a first law to a restoration of the human house. For what is marked about these Lermeros with whom I live (by contrast, for example, to the people of the city nearby) is that, here, the big-eared, smalleyed creatures stay as the minority they must always have been before garages made them valuable and allowed them out of their holes to proliferate and overrun the earth. Nothing is accident, and man, no less than nature, does nothing without plan or the discipline to make plan fact. And if it is true that we now live in fear of our own house, and can easily trace the reason for it, it is also true that we can trace reasons why those who do not or did not so live found out how to do other than we.
My assumption is, that these contemporary Maya are what they are because once there was a concept at work which kept attention so poised that (1) men were able to stay so interested in the expression and gesture of all creatures, including at least three planets in addition to the human face, eyes and hands, that they invented a system of written record, now called hieroglyphs, which, on its very face, is verse, the signs were so clearly and densely chosen that, cut in stone, they retain the power of the objects of which they are the images; (2) to mass stone with sufficient proportion to decorate a near hill and turn it into a fire-tower or an observatory or one post of an enclosure in which people, favored by its shadows, might swap caymotes for sandals; and (3) to fire clay into pots porous enough to sieve and thus cool water, strong enough to stew iguana and fish, and handsome enough to put ceremony where it also belongs, in the most elementary human acts. And when a people are so disposed, it should come as no surprise that, long before any of these accomplishments, the same people did an improvement on nature-the domestication of maize-which remains one of the world’s wonders, even to a nation of Burbanks, and that long after all their accomplishments, they still carry their bodies with some of the savor and the flavor that the bodies of the Americans are as missing in as is their irrigated lettuce and their green-picked refrigeratorripened fruit. For the truth is, that the management of external nature so that none of its virtu is lost, in vegetables or in art, is as much a delicate juggling of her content as is the same juggling by any one of us of our own. And when men are not such jugglers, are not able to manage a means of expression the equal of their own or nature’s intricacy, the flesh does choke. The notion of fun comes to displace work as what we are here for. Spectatorism crowds out participation as the condition of culture. And bonuses and prizes are the rewards of labor contrived by the monopolies of business and government to protect themselves from the advancement in position of able men or that old assertion of an inventive man, his own shop. All individual energy and ingenuity is bought off-at a suggestion box or the cinema. Passivity conquers all. Even war and peace die (to be displaced by world government?) and man reverts to only two of his components, inertia and gas.
It is easy to phrase, too easy, and we have had enough of bright description. To say that in America the goods are as the fruits, and the people as the goods, all glistening but tasteless, accomplishes nothing in itself, for the overwhelming fact is, that the rest of the world wants nothing but to be the same. Value is perishing from the earth because no one cares to fight down to it beneath the glowing surfaces so attractive to all. Der Weg stirbt.
Can one restate man in any way to repossess him of his dynamic? I don’t know. But for myself a first answer lies in his systemic particulars. The trouble with the inherited formulations which have helped to destroy him (the notion of himself as the center of phenomenon by fiat or of god as the center and man as god’s chief reflection) is that both set aside nature as an unadmitted or suppressed third party, a sort of Holy Ghost which was allowed in once to touch men’s tongues and then, because the fire was too great, was immediately banished to some sort of half place in between god and the devil-who actually, of course, thereby became the most powerful agent of all. The result, we have been the witnesses of: discovering this discarded thing nature, science has run away with everything. Tapping her power, fingering her like a child, giving her again her place, but without somehow, remembering what truth there was in man’s centering the use of anything, god, devil, or holy ghost, in himself, science has upset all balance and blown value, man’s peculiar responsibility, to the winds.
If unselectedness is man’s original condition (such is more accurate a word than that lovely riding thing, chaos, which sounds like what it is, the most huge generalization of all, obviously making it necessary for man to invent a bearded giant to shape it for him) but if likewise, selectiveness is just as originally the impulse by which he proceeds to do something about the unselectedness, then one is forced, is one not, to look for some instrumentation in man’s given which makes selection possible. And it has gone so far, that is, science has, as to wonder if the fingertips, are not very knowing knots in their own rights, little brains (little photo-electric cells, I think they now call the skin) which, immediately, in responding to external stimuli, make decisions! It is a remarkable and usable idea. For it is man’s first cause of wonder how rapid he is in his taking in of what he does experience.
But when you have said that, have you not done one of two things, either forever damned yourself by making the “soul” mechanical (it has long been the soul which has softly stood as a word to cover man as a selecting internal reality posed dangerously in the midst of those externals which the word chaos generously covers like Williams’ paint) or you have possibly committed a greater crime. You have allowed that external reality is more than merely the substance which man takes in. By making the threshold of reception so important and by putting the instrumentation of selection so far out from its traditional place (the greatest humanist of them all opened a sonnet, “Poor soul, the centre of my sinful earth”), you have gone so far as to imply that the skin itself, the meeting edge of man and external reality, is where all that matters does happen, that man and external reality are so involved with one another that, for man’s purposes, they had better be taken as one.
It is some such crime by which I am willing to hazard a guess at a way to restore to man some of his lost relevance. For this metaphor of the senses-of the literal speed of light by which a man absorbs, instant on instant, all that phenomenon presents to him-is a fair image as well, my experience tells me, of the ways of his inner energy, of the ways of those other things which are usually, for some reason, separated from the external pick-ups-his dreams, for example, his thoughts (to speak as the predecessors spoke), his desires, sins, hopes, fears, faiths, loves. I am not able to satisfy myself that these so-called inner things are so separable from the objects, persons, events which are the content of them and by which man represents or re- enacts them despite the suck of symbol which has increased and increased since the great Greeks first promoted the idea of a transcendent world of forms. What I do see is that each man does make his own special selection from the phenomenal field and it is true that we begin to speak of personality, however I remain unaware that this particular act of individuation is peculiar to man, observable as it is in individuals of other species of nature’s making (it behooves man now not to separate himself too jauntily from any of nature’s creatures).
Even if one does follow personality up, does it take the problem further in to those areas of function which may seem more peculiarly human (at least are more peculiarly the concern of a humanist), I equally cannot satisfy myself of the gain in thinking that the process by which man transposes phenomena to his use is any more extricable from reception than reception itself is from the world. What happens at the skin is more like than different from what happens within. The process of image (to be more exact about transposition than the “soul” allows or than the analysts do with their tricky “symbol-maker”) cannot be understood by separation from the stuff it works on. Here again, as throughout experience, the law remains, form is not isolated from content. The error of all other metaphysic is descriptive, is the profound error that Heisenberg had the intelligence to admit in his principle that a thing can be measured in its mass only by arbitrarily assuming a stopping of its motion, or in its motion only by neglecting, for the moment of the measuring, its mass. And either way, you are failing to get what you are after-so far as a human being goes, his life. There is only one thing you can do about kinetic, re-enact it. Which is why the man said, he who possesses rhythm possesses the universe. And why art is the only twin life has-its only valid metaphysic. Art does not seek to describe but to enact. And if man is once more to possess intent in his life, and to take up the responsibility implicit in his life, he has to comprehend his own process as intact, from outside, by way of his skin, in, and by his own powers of conversion, out again. For there is this other part of the motion which we call life to be examined anew, that thing we overlove, man’s action, that tremendous discharge of force which we overlove when we love it for its own sake but which (when it is good) is the equal of all intake plus all transposing.
It deserves this word, that it is the equal of its cause only when it proceeds unbroken from the threshold of a man through him and back out again, without loss of quality, to the external world from which it came, whether that external world take the shape of another human being or of the several human beings hidden by the generalization “society” or of things themselves. In other words, the proposition here is that man at his peril breaks the full circuit of object, image, action at any point. The meeting edge of man and the world is also his cutting edge. If man is active, it is exactly here where experience comes in that it is delivered back, and if he stays fresh at the coming in he will be fresh at his going out. If he does not, all that he does inside his house is stale, more and more stale as he is less and less acute at the door. And his door is where he is responsible to more than himself. Man does influence external reality, and it can be stated without recourse to the stupidities of mysticism (which appears to love a mystery as much outside as it does in). If man chooses to treat external reality any differently than as part of his own process, in other words as anything other than relevant to his own inner life, then he will (being such a froward thing, and bound to use his energy willy-nilly, nature is so subtle) use it otherwise. He will use it just exactly as he has used it now for too long, for arbitrary and willful purposes which, in their effects, not only change the face of nature but actually arrest and divert her force until man turns it even against herself, he is so powerful, this little thing. But what little willful modern man will not recognize is, that when he turns it against her he turns it against himself, held in the hand of nature as man forever is, to his use of himself if he choose, to his disuse, as he has.
What gets me is, how man refuses to acknowledge the consequences of his disposing of himself at his own entrance-as though a kiss were a cheap thing, as though he were. He will give a Rimbaud a lot of lip and no service at all, as though Rimbaud were a sport of nature and not a proof. Or a people different from himself-they will be the subject of historians’ studies or of tourists’ curiosity, and be let go at that, no matter how much they may disclose values he and his kind, you would think, could make use of. I have found, for example, that the hieroglyphs of the Maya disclose a placement of themselves toward nature of enormous contradiction to ourselves, and yet I am not aware that any of the possible usages of this difference have been allowed to seep out into present society. All that is done is what a Toynbee does, diminish the energy once here expended into the sieve phonetic words have become to be offered like one of nature’s pastes that we call jewels to be hung as a decoration of knowledge upon some Christian and therefore eternal and holy neck. It is unbearable what knowledge of the past has been allowed to become, what function of human memory has been dribbled out in to the hands of these learned monsters whom people are led to think “know.” They know nothing in not knowing how to reify what they do know. What is worse, they do not know how to pass over to us the energy implicit in any high work of the past because they purposely destroy that energy as dangerous to the states for which they work-which it is, for any concrete thing is a danger to rhetoricians and politicians, as dangerous as a hard coin is to a banker. And the more I live the more I am tempted to think that the ultimate reason why man departs from nature and thus departs from his own chance is that he is part of a herd which wants to do the very thing which nature disallows-that energy can be lost. When I look at the filth and lumber which man is led by, I see man’s greatest achievement in this childish accomplishment-that he damn well can, and does, destroy destroy destroy energy every day. It is too much. It is too much to waste time on, this idiot who spills his fluids like some truculent and fingerless chamaco hereabouts who wastes water at the pump when birds are dying all over the country in this hottest of the months and women come in droves in the morning begging for even a tasa of the precious stuff to be poured in the amphoras they swing on their hips as they swing their babies. Man has made himself an ugliness and a bore.
It was better to be a bird, as these Maya seem to have been, they kept moving their heads so nervously to stay alive, to keep alerted to what they were surrounded by, to watch it even for the snake they took it to be or that larger bird they had to be in awe of, the zopilote who fed on them when they were dead or whom they looked at of a morning in a great black heap like locusts tearing up a deer that had broken his wind or leg in the night. Or even Venus they watched, as though they were a grackle themselves and could attack her vertically in her house full of holes like a flute through which, they thought, when she had the upper hand she spread down on them, on an east wind, disease and those blows on their skin they call granitos. When she was new, when she buzzed the morning sky, they hid in their houses for fear of her, Shoosh Ek, for fear of her bite, the Wasp she was, the way she could throw them down like that electrical stick which, last year, pinched one of these fishermen on his cheek, in all the gulf hit him as he sat in the prow of his cayuco with a line out for dogfish of a day and laid him out dead, with no more mark burned on him than that little tooth of a kiss his wife was given as cause when they brought him out over the beach as he might have hauled in a well-paying shark.
Or to be a man and a woman as Sun was, the way he had to put up with Moon, from start to finish the way she was, the way she behaved, and he up against it because he did have the advantage of her, he moved more rapidly. In the beginning he was only young and full of himself, and she, well, she was a girl living with her grandfather doing what a girl was supposed to be doing, making cloth. Even then he had the advantage of her, he hunted, instead, and because he could hunt he could become a humming-bird, which he did, just to get closer to her, this loveliness he thought she was and wanted to taste. Only the trouble was, he had to act out his mask, and while he was coming closer, one tobacco flower to another toward the house, her grandfather brought him down with a clay shot from a blow gun. And sun fell, right into moon’s arms, who took him to her room to mother him, for she was all ready to be a wife, a man’s second mother as a wife is in these parts where birds are so often stoned and need to be brought back to consciousness and, if they have their wings intact, may fly away again. As sun was. Only he could also talk, and persuaded moon to elope with him in a canoe. But there you are: there is always danger. Grandfather gets rain to throw his fire at them and though sun converts to turtle and is tough enough to escape alive, moon, putting on a crab shell, is not sufficiently protected and is killed.
Which is only part of it, that part of it which is outside and seems to have all of the drama. But only seems. For dragonflies collect moon’s flesh and moon’s blood in thirteen hollow logs, the sort of log sun had scooped his helpless runaway boat out of, thinking he had made it, had moon finally for his own. Foolish sun. For now here he is back again, after thirteen days, digging out the thirteen logs, and finding that twelve of them contain nothing but all the insects and all the snakes which fly and crawl about the earth of man and pester people in a hot climate so that a lot die off before they are well begun and most are ready, at any instant, for a sickness or a swelling, and the best thing to do is to lie quiet, wait for the poison to pass. For there is log 13, and it reveals moon restored to life, only moon is missing that part which makes woman woman, and deer alone, deer can give her what he does give her so that she and sun can do what man and woman have the pleasure to do as one respite from the constant hammering.
But you see, nothing lasts. Sun has an older brother, who comes to live with sun and moon, and sun has reason soon to suspect that something is going on between moon and the big star, for this brother is the third one of the sky, the devilish or waspish one who is so often with moon. By a trick, sun discovers them, and moon, dispirited, sitting off by herself on the river bank, is persuaded by the bird zopilote to go off with him to the house of the king of the vultures himself. And though a vulture is not, obviously, as handsome a thing as the sun, do not be fooled into thinking that this bird which can darken the sky as well as feed on dead things until they are only bones for the sun to whiten, has not his attractions, had not his attractions to moon, especially the king of them all. She took him, made him the third of her men, and was his wife.
But sun was not done with her, with his want of her, and he turned to that creature which empowered her, the deer, for aid. He borrowed a skin, and hiding under it-knowing as hot sun does the habits of vultures-he pretends to be a carcass. The first vulture comes in, landing awkwardly a distance off, hobbles his nervous way nearer until, as he is about to pick apart what he thinks is a small deer, sun leaps on his back and rides off to where moon is. He triumphantly seizes her, only to find that she is somewhat reluctant to return.
At which stage, for reasons of cause or not, sun and moon go up into the sky to assume forever their planetary duties. But sun finds there is one last thing he must do to the moon before human beings are satisfied with her. He must knock out one of her eyes, they complain she is so bright and that they cannot sleep, the night is so much the same as his day, and his day is too much anyhow, and a little of the sweetness of the night they must have. So he does, he puts out her eye, and lets human beings have what they want. But when he does more, when, occasionally, he eclipses her entirely, some say it is only a sign that the two of them continue to fight, presumably because sun cannot forget moon’s promiscuity, though others say that moon is forever erratic, is very much of a liar, is always telling sun about the way people of the earth are as much misbehavers as she, get drunk, do the things she does, in fact, the old ones say, moon is as difficult to understand as any bitch is.
0, they were hot for the world they lived in, these Maya, hot to get it down the way it was-the way it is, my fellow citizens.