I am a desert rat

Sunday, September 27, 2009

More wisdom from Edward Abbey.

Wilderness. The word itself is music.

Wilderness, wilderness . . . . We scarcely know what we mean by the term, though the sound of it draws all whose nerves and emotions have not yet been irreparably stunned, deadened, numbed by the caterwauling of commerce, the sweating scramble for profit and domination.

Why such allure in the very word? What does it really mean? Can wilderness be defined in the words of government officialdom as simply "A minimum of not less than 5000 contiguous acres of roadless area"? This much may be essential in attempting a definition but it is not sufficient; something more is involved.

Suppose we say that wilderness invokes nostalgia, a justified not merely sentimental nostalgia for the lost America our forefathers knew. The word suggests the past and the unknown, the womb of earth from which we all emerged. It means something lost and something still present, something remote and at the same time intimate, something buried in our blood and nerves, something beyond us and without limit. Romance - but not to be dismissed on that account. The romantic view, while not the whole of truth, is a necessary part of the whole truth.

But the love of wilderness is more than a hunger for what is always beyond reach; it is also an expression of loyalty to the earth, the earth which bore us and sustains us, the only home we shall ever know, the only paradise we ever need - if only we had the eyes to see. Original sin, the true original sin, is the blind destruction for the sake of greed of this natural paradise which lies all around us - if only we were worthy of it.

Now when I write of paradise I mean Paradise, not the banal Heaven of the saints. When I write "paradise" I mean not only apple trees and golden women but also scorpions and tarantulas and flies, rattlesnakes and Gila monsters, sandstorms, volcanoes and earthquakes, bacteria and bear, cactus, yucca, bladderweed, ocotillo and mesquite, flash floods and quicksand, and yes - disease and death and the rotting of the flesh.

Paradise is not a garden of bliss and changeless perfection where the lions lie down like lambs (what would they eat?) and the angels and cherubim and seraphim rotate in endless idiotic circles, like clockwork, about an equally inane and ludicrous - however roseate - Unmoved Mover. (Play safe; worship only in clockwise direction; let's all have fun together.) That particular painted fantasy of a realm beyond time and space which Aristotle and the Church Fathers tried to palm off on us has met, in modern times, only neglect and indifference, passing on into the oblivion it so richly deserved, while the Paradise of which I write and wish to praise is with us yet, the here and now, the actual, tangible, dogmatically real earth on which we stand. (166-167)

Alone in the silence, I understand for a moment the dread which many feel in the presence of primeval desert, the unconscious fear which compels them to tame, alter or destroy what they cannot understand, to reduce the wild and prehuman to human dimensions. Anything rather than confront directly the antehuman, that other world which frightens not through danger or hostility but in something far worse - its implacable indifference. (191)

There is something about the desert. . . . There is something there which mountains, no matter how grand and beautiful, lack; which the sea, no matter how shining and vast and old, does not have. (243)

Even after years of intimate contact and search this quality of strangeness in the desert remains undiminished. Transparent and intangible as sunlight, yet always and everywhere present, it lures a man on and on, from the red-walled canyons to the smoke-blue ranges beyond, in a futile but fascinating quest for the great, unimaginable treasure which the desert seems to promise. Once caught by this golden lure you become a prospector for life, condemned, doomed, exalted. (242)

(Abbey, Edward. Desert Solitaire: A Season in the Wilderness. 1968. New York: Peregrine Smith, 1981.)