The weather has seeded our earliest myths, inspired some of our greatest art, and even affects the way we think. In our divisive culture, where sharped-edged differences continue to fragment our unity, it is often the sole common ground for people bound by time and place — as we move through the seasons, we weather the whims of the weather together.
Of the four seasons, autumn is by far the most paradoxical. Wedged between an equinox and a solstice, it moors us to cosmic rhythms of deep time and at the same time envelops us in the palpable immediacy of its warm afternoon breeze, its evening chill, its unmistakable scentscape. It is a season considered temperate, but one often tempestuous in its sudden storms and ecstatic echoes of summer heat. We call it “fall” with the wistfulness of loss as we watch leaves and ripe fruit drop to the ground, but it is also the season of abundance, of labor coming to fruition in harvest.
Recounting an essay assignment from her schoolgirl days, Colette writes in the autumn of her life:
It has always remained in my memory, this note written with red ink in the margin of a French composition. I was eleven or twelve years old. In thirty lines I had stated that I could not agree with those who called the autumn a decline, and that I, for my part, referred to it as a beginning. Doubtless my opinion on the matter, which has not changed, had been badly expressed, and what I wanted to say what that this vast autumn, so imperceptibly hatched, issuing from the long days of June, was something I perceived by subtle signs, and especially with the aid of the most animal of my senses, which is my sense of smell. But a young girl of twelve rarely has at her disposal a vocabulary worthy of expressing what she thinks and feels. As the price of not having chosen the dappled spring and its nests, I was given a rather low mark.
She considers how autumn haunts the other seasons and signals its superior splendor:
The rage to grow, the passion to flower begin to fade in nature at the end of June. The universal green has by then grown darker, the brows of the woods take on the color of fields of eel grass in shallow seas. In the garden, the rose alone, governed more by man than by season, together with certain great poppies and some aconites, continues the spring and lends its character to the summer.
[…]
Depths of dark greenery, illusion of stability, incautious promise of duration! We gaze at these things and say: “Now this is really summer.” But at that moment, as in a windless dawn there sometimes floats an imperceptible humidity, a circle of vapor betraying by its presence in a field the subterranean stream beneath, just so, predicted by a bird, by a wormy apple with a hectically illuminated skin, by a smell of burning twigs, of mushrooms and of half-dried mud, the autumn at that moment steals unseen through the impassive summer…
[…]
Even a child cannot respond to everything. But its antennae quiver at the slightest signal.
After several pages of lyrically recounted late-summer memories from her childhood, Colette contemplates the singular impressionability of early memory — a sort of time-capsule of consciousness that stays with us for life:
The style of things, the kind of things that we shall love in later life are fixed in that moment when the child’s strong gaze selects and molds the figures of fantasy that for it are going to last.
Reflecting on how her mother entered the autumn of her own life — “with such serenity,” with “the gaiety of those who have nothing more to lose and so excel at giving” — Colette considers the sensorial and symbolic rewards of the season:
Even as I write, it is approaching once again, the season that a schoolgirl celebrated long ago because, precociously, she loved it. It comes back decked in gold, so as to inspire wisdom, or its opposite, so that the chestnut tree may flower a second time, so that the cat, which weaned its last litter in June, may feel the need for further adventures, so that the swallow may be misled and start another nest, so that a ripened woman may glow with sunlight and sigh: “I’m sure there’ll never be another winter…”
And, indeed, how beautiful Colette’s notion is — this notion of autumn as a beginning rather than a decline — as a metaphor for the life-cycle of human existence, in the context of the art of growing older.
One November night in the 1870s, legendary Russian writer Fyodor Dostoyevsky (November 11, 1821–February 9, 1881) discovered the meaning of life in a dream — or, at least, the protagonist in his final short story did. The piece, which first appeared in the altogether revelatory A Writer’s Diary (public library) under the title “The Dream of a Queer Fellow” and was later published separately as The Dream of a Ridiculous Man, explores themes similar to those in Dostoyevsky’s 1864 novel Notes from the Underground, considered the first true existential novel. True to Stephen King’s assertion that “good fiction is the truth inside the lie,” the story sheds light on Dostoyevsky’s personal spiritual and philosophical bents with extraordinary clarity — perhaps more so than any of his other published works. The contemplation at its heart falls somewhere between Tolstoy’s tussle with the meaning of life and Philip K. Dick’s hallucinatory exegesis.
Portrait of Fyodor Dostoyevsky by Vasily Perov, 1871
The story begins with the narrator wandering the streets of St. Petersburg on “a gloomy night, the gloomiest night you can conceive,” dwelling on how others have ridiculed him all his life and slipping into nihilism with the “terrible anguish” of believing that nothing matters. He peers into the glum sky, gazes at a lone little star, and contemplates suicide; two months earlier, despite his destitution, he had bought an “excellent revolver” with the same intention, but the gun had remained in his drawer since. Suddenly, as he is staring at the star, a little girl of about eight, wearing ragged clothes and clearly in distress, grabs him by the arm and inarticulately begs his help. But the protagonist, disenchanted with life, shoos her away and returns to the squalid room he shares with a drunken old captain, furnished with “a sofa covered in American cloth, a table with some books, two chairs and an easy-chair, old, incredibly old, but still an easy-chair.”
As he sinks into the easy-chair to think about ending his life, he finds himself haunted by the image of the little girl, leading him to question his nihilistic disposition. Dostoyevsky writes:
I knew for certain that I would shoot myself that night, but how long I would sit by the table — that I did not know. I should certainly have shot myself, but for that little girl.
You see: though it was all the same to me, I felt pain, for instance. If any one were to strike me, I should feel pain. Exactly the same in the moral sense: if anything very pitiful happened, I would feel pity, just as I did before everything in life became all the same to me. I had felt pity just before: surely, I would have helped a child without fail. Why did I not help the little girl, then? It was because of an idea that came into my mind then. When she was pulling at me and calling to me, suddenly a question arose before me, which I could not answer. The question was an idle one; but it made me angry. I was angry because of my conclusion, that if I had already made up my mind that I would put an end to myself to-night, then now more than ever before everything in the world should be all the same to me. Why was it that I felt it was not all the same to me, and pitied the little girl? I remember I pitied her very much: so much that I felt a pain that was even strange and incredible in my situation…
It seemed clear that if I was a man and not a cipher yet, and until I was changed into a cipher, then I was alive and therefore could suffer, be angry and feel shame for my actions. Very well. But if I were to kill myself, for instance, in two hours from now, what is the girl to me, and what have I to do with shame or with anything on earth? I am going to be a cipher, an absolute zero. Could my consciousness that I would soon absolutely cease to exist, and that therefore nothing would exist, have not the least influence on my feeling of pity for the girl or on my sense of shame for the vileness I had committed?
From the moral, he veers into the existential:
It became clear to me that life and the world, as it were, depended upon me. I might even say that the world had existed for me alone. I should shoot myself, and then there would be no world at all, for me at least. Not to mention that perhaps there will really be nothing for any one after me, and the whole world, as soon as my consciousness is extinguished, will also be extinguished like a phantom, as part of my consciousness only, and be utterly abolished, since perhaps all this world and all these men are myself alone.
Beholding “these new, thronging questions,” he plunges into a contemplation of what free will really means. In a passage that calls to mind John Cage’s famous aphorism on the meaning of life — “No why. Just here.” — and George Lucas’s assertion that “life is beyond reason,” Dostoyevsky suggests through his protagonist that what gives meaning to life is life itself:
One strange consideration suddenly presented itself to me. If I had previously lived on the moon or in Mars, and I had there been dishonored and disgraced so utterly that one can only imagine it sometimes in a dream or a nightmare, and if I afterwards found myself on earth and still preserved a consciousness of what I had done on the other planet, and if I knew besides that I would never by any chance return, then, if I were to look at the moon from the earth — would it be all the same to me or not? Would I feel any shame for my action or not? The questions were idle and useless, for the revolver was already lying before me, and I knew with all my being that this thing would happen for certain: but the questions excited me to rage. I could not die now, without having solved this first. In a word, that little girl saved me, for my questions made me postpone pulling the trigger.
Just as he ponders this, the protagonist slips into sleep in the easy-chair, but it’s a sleep that has the quality of wakeful dreaming. In one of many wonderful semi-asides, Dostoyevsky peers at the eternal question of why we have dreams:
Dreams are extraordinarily strange. One thing appears with terrifying clarity, with the details finely set like jewels, while you leap over another, as though you did not notice it at all — space and time, for instance. It seems that dreams are the work not of mind but of desire, not of the head but of the heart… In a dream things quite incomprehensible come to pass. For instance, my brother died five years ago. Sometimes I see him in a dream: he takes part in my affairs, and we are very excited, while I, all the time my dream goes on, know and remember perfectly that my brother is dead and buried. Why am I not surprised that he, though dead, is still near me and busied about me? Why does my mind allow all that?
In this strange state, the protagonist dreams that he takes his revolver and points it at his heart — not his head, where he had originally intended to shoot himself. After waiting a second or two, his dream-self pulls the trigger quickly. Then something remarkable happens:
I felt no pain, but it seemed to me that with the report, everything in me was convulsed, and everything suddenly extinguished. It was terribly black all about me. I became as though blind and numb, and I lay on my back on something hard. I could see nothing, neither could I make any sound. People were walking and making a noise about me: the captain’s bass voice, the landlady’s screams… Suddenly there was a break. I am being carried in a closed coffin. I feel the coffin swinging and I think about that, and suddenly for the first time the idea strikes me that I am dead, quite dead. I know it and do not doubt it; I cannot see nor move, yet at the same time I feel and think. But I am soon reconciled to that, and as usual in a dream I accept the reality without a question.
Now I am being buried in the earth. Every one leaves me and I am alone, quite alone. I do not stir… I lay there and — strange to say — I expected nothing, accepting without question that a dead man has nothing to expect. But it was damp. I do not know how long passed — an hour, a few days, or many days. Suddenly, on my left eye which was closed, a drop of water fell, which had leaked through the top of the grave. In a minute fell another, then a third, and so on, every minute. Suddenly, deep indignation kindled in my heart and suddenly in my heart I felt physical pain. ‘It’s my wound,’ I thought. ‘It’s where I shot myself. The bullet is there.’ And all the while the water dripped straight on to my closed eye. Suddenly, I cried out, not with a voice, for I was motionless, but with all my being, to the arbiter of all that was being done to me.
“Whosoever thou art, if thou art, and if there exists a purpose more intelligent than the things which are now taking place, let it be present here also. But if thou dost take vengeance upon me for my foolish suicide, then know, by the indecency and absurdity of further existence, that no torture whatever that may befall me, can ever be compared to the contempt which I will silently feel, even through millions of years of martyrdom.”
I cried out and was silent. Deep silence lasted a whole minute. One more drop even fell. But I knew and believed, infinitely and steadfastly, that in a moment everything would infallibly change. Suddenly, my grave opened. I do not know whether it had been uncovered and opened, but I was taken by some dark being unknown to me, and we found ourselves in space. Suddenly, I saw. It was deep night; never, never had such darkness been! We were borne through space and were already far from the earth. I asked nothing of him who led me. I was proud and waited. I assured myself that I was not afraid, and my heart melted with rapture at the thought that I was not afraid. I do not remember how long we rushed through space, and I cannot imagine it. It happened as always in a dream when you leap over space and time and the laws of life and mind, and you stop only there where your heart delights.
Through the thick darkness, he sees a star — the same little star he had seen before shooing the girl away. As the dream continues, the protagonist describes a sort of transcendence akin to what is experienced during psychedelic drug trips or in deep meditation states:
Suddenly a familiar yet most overwhelming emotion shook me through. I saw our sun. I knew that it could not be our sun, which had begotten our earth, and that we were an infinite distance away, but somehow all through me I recognized that it was exactly the same sun as ours, its copy and double. A sweet and moving delight echoed rapturously through my soul. The dear power of light, of that same light which had given me birth, touched my heart and revived it, and I felt life, the old life, for the first time since my death.
He finds himself in another world, Earthlike in every respect, except “everything seemed to be bright with holiday, with a great and sacred triumph, finally achieved” — a world populated by “children of the sun,” happy people whose eyes “shone with a bright radiance” and whose faces “gleamed with wisdom, and with a certain consciousness, consummated in tranquility.” The protagonist exclaims:
Oh, instantly, at the first glimpse of their faces I understood everything, everything!
Conceding that “it was only a dream,” he nonetheless asserts that “the sensation of the love of those beautiful and innocent people” was very much real and something he carried into wakeful life on Earth. Awaking in his easy-chair at dawn, he exclaims anew with rekindled gratitude for life:
Oh, now — life, life! I lifted my hands and called upon the eternal truth, not called, but wept. Rapture, ineffable rapture exalted all my being. Yes, to live…
Dostoyevsky concludes with his protagonist’s reflection on the shared essence of life, our common conquest of happiness and kindness:
All are tending to one and the same goal, at least all aspire to the same goal, from the wise man to the lowest murderer, but only by different ways. It is an old truth, but there is this new in it: I cannot go far astray. I saw the truth. I saw and know that men could be beautiful and happy, without losing the capacity to live upon the earth. I will not, I cannot believe that evil is the normal condition of men… I saw the truth, I did not invent it with my mind. I saw, saw, and her living image filled my soul for ever. I saw her in such consummate perfection that I cannot possibly believe that she was not among men. How can I then go astray? … The living image of what I saw will be with me always, and will correct and guide me always. Oh, I am strong and fresh, I can go on, go on, even for a thousand years.
[…]
And it is so simple… The one thing is — love thy neighbor as thyself — that is the one thing. That is all, nothing else is needed. You will instantly find how to live.
Autumn is the season of ambivalence and reconciliation, soft-carpeted training ground for the dissolution that awaits us all, low-lit chamber for hearing more intimately the syncopation of grief and gladness that scores our improbable and finite lives — each yellow burst in the canopy a reminder that everything beautiful is perishable, each falling leaf at once a requiem for our own mortality and a rhapsody for the unbidden gift of having lived at all. That dual awareness, after all, betokens the luckiness of death.
Art by Arthur Rackham, 1906. (Available as a print.)
But autumn is also the season of revelation, for the seeming loss unveils a larger reality: Chlorophyll is a life-force but it is also a cloak, and when trees shed it from their leaves, nature’s true colors are revealed.
Photosynthesis is nature’s way of making life from light. Chlorophyll allows a tree to capture photons, extracting a portion of their energy to make the sugars that make it a tree — the raw material for leaves and bark and roots and branches — then releasing the photons at lower wavelengths back into the atmosphere. A tree is a light-catcher that grows life from air.
Although the human mind has puzzled over why leaves fall and change color at least as far back as Aristotle, chlorophyll — which shares chemical kinship with the hemoglobin in our blood — was only discovered and named in 1817, by the French pharmacist-chemist duo Joseph Bienaimé Caventou and Pierre Joseph Pelletier. In a lovely touch of humility that distinguishes, always, the scientist from the explorer — the explorer, so eager to name the lands and landmarks he has “discovered” after himself — they wrote in their landmark paper:
We have no right to name a substance long-known, and to the story of which we have added only a few facts; however, we will propose, without granting it any importance, the name chlorophyll, from chloros, color, and φυλλον, leaf: a name that would indicate the role it plays in nature.
But chlorophyll, which is yet to be fully understood, is not the only pigment in trees. Throughout a leaf’s life, four primary pigments course through its cells: the green of chlorophyll, but also the yellow of xanthophyll, the orange of carotenoids, and the reds and purples of anthocyanins.
In spring and summer, when the days grow long and bright, chlorophyll saturates leaves as the tree busies itself converting photons into the sweetness of new growth.
As daylight begins fading in autumn and the air cools, deciduous trees prepare for wintering and stop making food — an energy expenditure too metabolically expensive in the dearth of sunlight. Enzymes begin breaking down the decommissioned chlorophyll, allowing the other pigments that had been there invisibly all along to come aflame. And because we humans so readily see in trees metaphors for our emotional lives, how can this not be a living reminder that every loss reveals what we are made of — an affirmation of the value of a breakdown?
Life and Loss Are One by Maria Popova. (Available as a print and as stationery cards, benefitting The Nature Conservancy.)
A similar process take place as fruit ripen from green to varying shades of red, purple, orange, or yellow.
Two centuries after the discovery of chlorophyll, a new generation of scientists armed with a new arsenal of tools unimaginable in 1817, in that abiding way science has of only revealing new layers of reality when it lets go of its assumptions, placed bananas in various stages of ripeness under UV light and discovered that as the world’s favorite yellow fruit ripens and its chlorophyll breaks down, it not only reveals the xanthophyll of yellow, but produces the chlorophyll catabolite hmFCC — a previously unknown blue fluorescent compound.
Artwork based on laboratory imaging from Angewandte Chemie: A Journal of the German Chemical Society, international edition, 2008.
Subsequent research has found signs of this blue pigment in devil’s ivy — the evergreen golden pothos thriving in the corner of my library in Brooklyn at this very moment — rendering the mystery of chlorophyll ongoing and filling the human heart with exhilaration. How thrilling to think that something we discovered two centuries ago, something nature created more than a billion years ago when the first green plants evolved from prokaryotes, can still shimmer with mystery — a molecular microcosm of the ultimate thrill: the knowledge that however much we might uncover, nature will never cease to be filled with surprise ripe for the reaping. And how humbling to think that we too are animals doing their best to make sense of the world with their creaturely limitations — animals whose vision evolved to peak in so narrow a band of the spectrum, in the tiny wavelength range between red and violet, blind to everything between radio and cosmic rays, blind to ultraviolet light. But if we were butterflies or reindeer, bees or sockeye salmon, bananas might be blue.
The poetic astronomer Maria Mitchell captured this best in her rueful and rapturous observation that “we have a hunger of the mind which asks for knowledge of all around us, and the more we gain, the more is our desire,” and yet “we reach forth and strain every nerve, but we seize only a bit of the curtain that hides the infinite from us.”
What makes life so disorienting is that its greatest revelations and greatest transformations are inarticulable. William James knew this when he listed ineffability as the first of the four features of transcendent experiences. Everything beautiful and meaningful, from the grand elations to the small gladnesses that make life worth living, is irreducible to words, is sand slipping through the fingers of language as we try to capture it.
Although we can transcend the limits of any one language by borrowing wonderful words from others, or inventing wonderful words, there is a fundamental limit to all language, to how much of the world can be worded, how much of our experience named. And while learning to name is learning to see, unlearning to name can lift the blinders of language so we may see more clearly and more deeply into the nature of reality, into those regions of experience we can’t begin to understand — because understanding depends on explanation and explanation is language squared: the if/then logical language of mathematics merged with the narrative language of storytelling.
“Words are events, they do things, they change things,” Ursula K. Le Guin wrote in her love letter to the fertile space between us. Sometimes, however, we need the eventlessness of pure being in order to reach that space within us where the most immutable truths dwell — about ourselves, about this world, about what it means to be alive.
Alan Watts, early 1970s (Image courtesy of Everett Collection)
The deepest knowledge we have, Watts observes, is not composed of what we have learned in school or in books but of a knowing in which “there is nothing to be remembered and nothing to be formulated.” It is a knowing of what he calls “suchness,” it is achieved “only through being completely here,” and it asks of us the one thing most difficult for the human animal to do:
There is really one absolutely necessary prerequisite, and that is to stop thinking… If you talk all the time, you will never know what anyone else has to say, and therefore all you will only have to talk about is your own conversation. The same is true for people who think all the time, and I use the word think to mean taking to yourself, subvocal conversation, the constant chitchat of symbols and images and talk and words inside your skull. Now, if you do that all the time, you will find that you have nothing to think about except thinking, and just as you have to stop talking to hear what others have to say, you have to stop thinking to find what life is about. The moment you stop thinking, you come into immediate contact with what Alfred Korzybski called, so delightfully, “the unspeakable world” –that is to say, the nonverbal world. Some people would call it the physical world, but these words “physical,” “nonverbal,” and “material” are all conceptual, and it is not a concept… it is simply this.
This awareness helps correct a central misunderstanding of Zen practice, which ripples out into a broader misconception about the search for meaning:
If you really understand Zen, the Buddhist idea of enlightenment is not comprehended in the idea of the ordinary, nor in terms of the infinite, nor in terms of the finite, nor in terms of the eternal, nor in terms of the temporal. These are all concepts.
[…]
When you are awake to the world, you suddenly find that the so-called differences between self and other, life and death, pleasure and pain, are all conceptual and they are not there. They do not exist at all in the world that simply is.
The Marginalian participates in the Bookshop.org and Amazon.com affiliate programs, designed to provide a means for sites to earn commissions by linking to books. In more human terms, this means that whenever you buy a book from a link here, I receive a small percentage of its price, which goes straight back into my own colossal biblioexpenses. Privacy policy. (TLDR: You're safe — there are no nefarious "third parties" lurking on my watch or shedding crumbs of the "cookies" the rest of the internet uses.)
ABOUT
CONTACT
SUPPORT
SUBSCRIBE
Newsletter
RSS
CONNECT
Facebook
Twitter
Instagram
Tumblr