Natural science, 1995
[I'm reading Gilbert Adair's essay The Real Tadzio.I am alternately pulled in and pushed away. Words that do not try may bore. Words that try too hard may alienate. I spent a few days deleting grandiloquence from the following essay, which I wrote back in college. When it is all over and we are long dead and there is nothing on this earth that does not burn (and we are therefore in a position to judge), I think we will look back and admit that the most powerful sentences do, in fact, begin with
There is
There are
There was and
There were.]
"What kind of rock is this here? Pick up a piece and look at it under your hand lens," the professor said. We had stopped at a place along the road where the ground was mostly stone, and many of us knew for one reason or another that we were at an area in Georgia called the fall line. But we did not know where the name came from. We found loose pieces of stone and inspected the motley hodgepodge of translucent and opaque whites, pinks, grays, browns, and blacks. This was igneous rock, formed from cooling magma some 300 million years ago, but how was this significant to the question of the fall line? Over the next few minutes, as we continued inspecting our rocks and discussing the issue, the answer became clear: To the south, the rock was primarily sedimentary, which is softer than igneous rock, so that any rivers flowing from the igneous areas would reach the sedimentary rocks and erode them quickly, thus forming waterfalls.
This was a cursory trip into the realm of science, surely; we did not explicitly state a problem and creep up the steps of the scientific method. Our approach was much more casual and intuitive; we took advantage of the mind's ability to manipulate images that are not based solely on acquired experiences but can extend beyond them. We were able to start at one point—the small rock in our hands—and trace the relationship of the rock to the exposed granite below, to the presence of sedimentary rocks to the south, and to the interaction between water and rock. We were dealing not with precise observations and data, but with broader ideas and intuitions, which in this case centered on the idea of the fall line. In fact, we could consider a number of other questions about the rocky area: in wondering about its age, we think of how and when the rock was formed and how it has changed over the many years; in considering its appearance, we think of the silicon, aluminum, potassium, and other minerals in the rock and how these have come together.
Countless paths of inquiry, then, lead from any given starting point, whether it be a large area of exposed granite along the road or a strange metal statue of a horse in the middle of a yellow field. When we realize that there are infinite ways of approaching any given subject, we realize how vast and mysterious this universe is, which in turn could easily lead the inquisitive mind to a sense of reverent awe before the universe.
It is easy for man to feel godlike nowadays; we manipulate our environment in ways unprecedented. As we walk along a salt marsh and see dozens of fiddler crabs retreating en masse before us in search of their small homes in the wet ground, as we look at plankton through a microscope and test the effects of a synthesized acid rain on them, or as we trot along the beach, picking up a shell here or there, breaking off a blade of sea oats, and leaving a telling pattern of modern foot fashion—in these instances we could easily develop feelings of superiority, which undoubtedly lead to injustice and abuse.
The solution is a sense of awe before the universe, this knowledge that all things extend indefinitely depending on the angle of approach to them. Consider one example from above: as we continue to explore plankton, as we look at how they live and what makes them tick, we discover that ocean plankton provide the majority of the Earth's free oxygen. We see then how these tiny creatures connect with the rest of the entire world, and it can be no surprise if we feel a sense of vast awe before them.
Some time ago I found myself with friends in a small forest near the edge of a large tidal river. It was night, and we could not see the various plants and animals of the forest as well as we would have liked. Someone suggested that we stop and, deprived of vision, appeal to our sense of hearing. We stopped in the middle of the path, all of us more or less separated by a distance, crouching, sitting, or standing, and listened. The sound of the forest was deafening; the trilling of insects predominated, but even within that constant vibration we could detect the sound of individual insects resting and beginning again. Above the sound of the insects could occasionally be heard the conversation between two owls, sounding distant and alone.
There is an analogy to be found in this nightly forest. There are no limits in a dark wood; the trees may have outlines, and stars may be visible through a break in the growth, but no ultimate borders exist. Life and the world vibrate all around, and the cry of the human is but one of those lively vibrations.
It is important to trace back through time. We may as yet have only sketchy theories about the origin of the universe, but whether we believe in God or the Big Bang or any combination, it seems natural and fair to assume, if we extend back through time enough, that an origin does exist. At this origin, where all things are one and connected, is the heart of the awe and mystery we feel toward nature. All aspects of this universe are related to each other, and we must keep this in mind as we approach science, using not only our five biological senses, but a sense of this holy mystery as well.







