It bears repeating that what makes life livable is our ability — our willingness — to move through the world wonder-smitten by reality. The most wonderful thing about wonder is that it knows no scale, no class, no category — it can be found in a geranium or in a galaxy, in the burble of a brook or in the Goldberg Variations. “A leaf of grass is no less than the journey work of the stars,” wrote Walt Whitman, eternal patron saint of wonder.
With an eye to Goethe’s immortal line, Hesse writes:
Wonder is where it starts, and though wonder is also where it ends, this is no futile path. Whether admiring a patch of moss, a crystal, flower, or golden beetle, a sky full of clouds, a sea with the serene, vast sigh of its swells, or a butterfly wing with its arrangement of crystalline ribs, contours, and the vibrant bezel of its edges, the diverse scripts and ornamentations of its markings, and the infinite, sweet, delightfully inspired transitions and shadings of its colors — whenever I experience part of nature, whether with my eyes or another of the five senses, whenever I feel drawn in, enchanted, opening myself momentarily to its existence and epiphanies, that very moment allows me to forget the avaricious, blind world of human need, and rather than thinking or issuing orders, rather than acquiring or exploiting, fighting or organizing, all I do in that moment is “wonder,” like Goethe, and not only does this wonderment establish my brotherhood with him, other poets, and sages, it also makes me a brother to those wondrous things I behold and experience as the living world: butterflies and moths, beetles, clouds, rivers and mountains, because while wandering down the path of wonder, I briefly escape the world of separation and enter the world of unity.
But while we are born wakeful to wonder, our cultural conditioning and indoctrination — what we call our education — often schools us out of it. A century before scientists came to study the vitalizing psychology and physiology of enchantment, a century before our so-called liberal arts education had become the factory farming of the mind, Hesse laments:
Our universities fail to guide us down the easiest paths to wisdom… Rather than teaching a sense of awe, they teach the very opposite: counting and measuring over delight, sobriety over enchantment, a rigid hold on scattered individual parts over an affinity for the unified and whole. These are not schools of wisdom, after all, but schools of knowledge, though they take for granted that which they cannot teach — the capacity for experience, the capacity for being moved, the Goethean sense of wonderment.
There are moments in life when we are reminded that we are unfinished, that the story we have been telling ourselves about who we are and where our life leads is yet unwritten. Such moments come most readily at the beginning of something new.
To begin anything — a new practice, a new project, a new love — is to cast upon yourself a spell against stagnation. Beginnings are notation for the symphony of the possible in us. They ask us to break the pattern of our lives and reconfigure it afresh — something that can only be done with great courage and great tenderness, for no territory of life exposes both our power and our vulnerability more brightly than a beginning.
One of English artist Margaret C. Cook’s illustrations for a rare 1913 edition of Walt Whitman’s of Leaves of Grass. (Available as a print.)
He begins by telescoping into deep time, reminding us that we are but a small and new part of something ancient and immense — a vast totality that holds us in our incompleteness, in our existential loneliness, in the vulnerability of our self-creation:
There are days when Conamara is wreathed in blue Tuscan light. The mountains seem to waver as though they were huge dark ships on a distant voyage. I love to climb up into the silence of these vast autonomous structures. What seems like a pinnacled summit from beneath becomes a level plateau when you arrive there. Born in a red explosion of ascending fire, the granite lies cold, barely marked by the millions of years of rain and wind. On this primeval ground I feel I have entered into a pristine permanence, a continuity here that knew the wind hundreds of millions of years before a human face ever felt it.
When we arrive into the world, we enter this ancient sequence. All our beginnings happen within this continuity. Beginnings often frighten us because they seem like lonely voyages into the unknown. Yet, in truth, no beginning is empty or isolated. We seem to think that beginning is setting out from a lonely point along some line of direction into the unknown. This is not the case. Shelter and energy come alive when a beginning is embraced… We are never as alone in our beginnings as it might seem at the time. A beginning is ultimately an invitation to open toward the gifts and growth that are stored up for us. To refuse to begin can be an act of great self-neglect.
[…]
Our very life here depends directly on continuous acts of beginning.
Wanderer above the Sea of Fog (Der Wanderer über dem Nebelmeer) by Caspar David Friedrich, circa 1817. (Available as a print and as stationery cards.)
Perhaps the art of harvesting the secret riches of our lives is best achieved when we place profound trust in the act of beginning. Risk might be our greatest ally. To live a truly creative life, we always need to cast a critical look at where we presently are, attempting always to discern where we have become stagnant and where new beginning might be ripening. There can be no growth if we do not remain open and vulnerable to what is new and different. I have never seen anyone take a risk for growth that was not rewarded a thousand times over.
And yet we are homeostasis machines, our very organism oriented toward maintaining the status quo of comfort and predictability, which every beginning inevitably disrupts with its fulcrum of change and its brunt of uncertainty. O’Donohue considers what it takes to override our creaturely reflex for habituation:
Sometimes the greatest challenge is to actually begin; there is something deep in us that conspires with what wants to remain within safe boundaries and stay the same… Sometimes a period of preparation is necessary, where the idea of the beginning can gestate and refine itself; yet quite often we unnecessarily postpone and equivocate when we should simply take the risk and leap into a new beginning.
He renders the vulnerability and redemption of that leap in a poem — a kind of self-blessing to consecrate the courage of beginning:
FOR A NEW BEGINNING by John O’Donohue
In out-of-the-way places of the heart,
Where your thoughts never think to wander,
This beginning has been quietly forming,
Waiting until you were ready to emerge.
For a long time it has watched your desire,
Feeling the emptiness growing inside you,
Noticing how you willed yourself on,
Still unable to leave what you had outgrown.
It watched you play with the seduction of safety
And the gray promises that sameness whispered,
Heard the waves of turmoil rise and relent,
Wondered would you always live like this.
Then the delight, when your courage kindled,
And out you stepped onto new ground,
Your eyes young again with energy and dream,
A path of plenitude opening before you.
Though your destination is not yet clear
You can trust the promise of this opening;
Unfurl yourself into the grace of beginning
That is at one with your life’s desire.
Awaken your spirit to adventure;
Hold nothing back, learn to find ease in risk;
Soon you will be home in a new rhythm,
For your soul senses the world that awaits you.
Art by Sophie Blackall from Things to Look Forward to — an illustrated celebration of living with presence in uncertain times.
Sometimes — in fact, often — beginnings are tucked into endings. In consonance with his philosopher-poet friend David Whyte’s poignant reflection on ending love and beginning love, O’Donohue writes:
Often when something is ending we discover within it the spore of new beginning, and a whole new train of possibility is in motion before we even realize it. When the heart is ready for a fresh beginning, unforeseen things can emerge. And in a sense, this is exactly what a beginning does. It is an opening for surprises. Surrounding the intention and the act of beginning, there are always exciting possibilities.
Paying attention to those portals of possibility is both an act of self-respect and a reverence of life:
Part of the art of living wisely is to learn to recognize and attend to such profound openings in one’s life.
Jeanne Villepreux-Power (September 24, 1794–January 25, 1871) was eleven when her mother died. Just before her eighteenth birthday, she set out for Paris from her home in rural France, on foot — a walk of more than 300 kilometers along the vector of her dream to become a dressmaker. On the way, the cousin assigned as her travel guardian assaulted her and fled with her identity papers. Jeanne made her way to a convent and, as soon as she managed to have new travel documents made by local police, kept going. But by the time she made it to Paris, the position she had been promised was already taken. The only job she could secure was as a seamstress’s assistant.
Jeanne Villepreux-Power
Four years and thousands of dresses later, Jeanne was tasked with outfitting a duchess for a royal wedding. At the ceremony, she met and fell in love with an English merchant, married him, and moved with him to the harbor city of Messina on the island of Sicily. There, she immersed herself in passionate reading about geology, archeology, and natural history — the closest a woman could get to a scientific education at the time — and set out to study the island’s ecosystem.
Walking the shoreline and wading into the sea in her long skirts, she fell in love with one of Earth’s most alien life-forms: the small sepia-like octopus Argonauta argo, known as paper nautilus for the thin, intricately corrugated shell of its females and the sail-like membranes protruding from it like a pair of bunny ears.
Argonauta argo by Frederick Nodder, 1793. (Available as a print and as a bath mat, benefitting The Nature Conservancy.)
The argonaut had fascinated naturalists since Aristotle with the mystery of its spiral shell.
They wondered whether the animal made it, or, like the hermit crab, inherited as a hand-me-down.
They wondered why only the females had a shell, why its shape was so unlike that of the animal body it housed, and why the dweller could completely detach from the shell like no other mollusk did, yet never abandoned it.
They wondered how the shell managed to quadruple in size during the five-month reproductive period — an astonishing feat of on-demand engineering seen nowhere else in the animal kingdom.
In the memoir of her researches, Jeanne Villepreux-Power wrote:
Having for several years devoted to the natural sciences the hours that remained to me free from my domestic affairs, while I was classifying some marine objects for my study, the octopus of the Argonauta transfixed my attention above the rest, because naturalists have been of such various opinions about this mollusk.
Argonauta argo from an Italian natural history book, 1791. (Available as a print and as stationery cards, benefitting The Nature Conservancy.)
Observing argonauts in the wild is incredibly difficult — the shy, skittish creatures flee the surface and plunge into the depths as soon as they feel they are being approached, puffing a cloud of ink between themselves and their perceived predator, even if she is only a scientist:
When the air is serene, the sea calm, and she believes herself unobserved, the Argonauta adorns herself with her beauties; but I had to be prudent enough to enjoy her rich colors and graceful pose, for this animal is very suspicious, and as soon as it perceives that it is being observed, it withdraws its membranes into its shell in the blink of an eye and flees to the bottom of the cage or the sea, reemerging to the surface only when it thinks it is safe from all danger. It is at this time that we can observe its movements and its habits.
And so, for ten years, Jeanne Villepreux-Power made it her “duty” to do “serious research” on the most contested aspects of the physiology, morphology, reproduction, and habits of these tender cephalopods. A skilled self-taught artist, she made her own drawing of what she saw.
Argonauta argo by Jeanne Villepreux-Power, 1839.
Unlike other naturalists, who had studied preserved specimens, Jeanne realized that she could only discover the true origin of the shell if she observed living creatures. To bypass the evolution-mounted obstacle of their extreme shyness, she designed and constructed one of the world’s first offshore research stations — a system of immense cages she anchored off the coast of Sicily, complete with observation windows through which she could study the argonauts undisturbed. Every day, she prepared food for them, rowed her boat to the cages in her long skirts, and knelt at the platform, observing for hours on end.
But long skirts and long hours in cold water make not for a felicitous scientist. And so, in order to transfer her observations and experiments ashore, Jeanne Villepreux-Power pioneered the aquarium.
Her home became a marine biology lab, stacked with vast tanks, which she populated with living argonauts. Conducting experiment after experiment and observation after observation, magnifying eggs and shell fragments under her microscope, she set about illuminating the mysterious living realities of these otherworldly earthlings, following her intuition that — contrary to what her male peers believed — the females did make their own shells. She wrote:
I armed myself with patience and courage, and only after several months managed to dissolve my doubts and see my research crowned with happy confirmation.
In a series of groundbreaking experiments she began in 1833 — the final year of her thirties — the seamstress-turned-scientist solved the ancient nested mysteries of whether (yes), how (through a marvel of biochemistry), and when (within days of hatching) the argonaut makes its spiral home: With her elegant empiricism, Jeanne Villepreux-Power managed to “demonstrate, by unequivocal proofs, that the Argonauta octopus is the builder of its shell.”
She started with the obvious yet radical insight that you cannot understand the living morphology of a creature by studying dead specimens — to find out when and how the argonaut gets to have a shell, you must observe it from birth. And so she acquired three pregnant females, each housing thousands of eggs in its enlarged shell, and watched them hatch — tiny baby octopuses, naked in their gelatinous sacs. Every six hours, she visited the babies to observe them closely for three continuous hours.
One day, she carefully removed a nine-millimeter baby octopus from the mother and, upon examining it, noticed that it was in a position of self-embrace, its membranous arms enfolded around its sac, the end of which the baby had begun to fold into the shape of a spire. Not wishing to disturb the hatchling, she put it back under the mother and returned six hours later to examine it again. To her astonishment, the tiny octopus had already begun building its shell out of a thin film, following the geometry of the mother’s. Within hours, the thin film had begun to thicken into the signature furrows of the argonaut shell — here was living proof that the argonaut was the maker of its own shell, beginning almost at birth.
Extended morphology of a female argonaut with egg case by Giuseppe Saverio Poli. (Available as a print and as stationery cards, benefitting The Nature Conservancy.)
Jeanne made a small puncture in the shell of an adult female to see whether and how the animal would repair itself, and what that might reveal about its intelligence, in an era when science was yet to recognize the consciousness of non-human animals. She watched in marvel as the octopus protruded its front arms and, sweeping the silvery membranes previously thought to function as sails over the puncture like a windshield wiper, seal it back into cohesion with a glutenous substance, the chemical composition of which she analyzed and determined to be identical to the calcium carbonate of the original shell. The restored part, she observed, was more robust than the shell itself, “somewhat bumpy, puffy,” not following the regular furrows of the shell but corrugating sideways, almost perpendicularly to them — a sort of scar, the mollusk equivalent of what is known as “proud flesh” in horses.
In a wildly imaginative twist of the experiment, she decided to see whether the argonaut could repair its shell using not its own substance but spare parts, so to speak. She broke off a small piece of an adult’s shell, but this time she placed in the tank next to it fragments from other shells. To her astonishment, the argonaut rushed to the pieces and began feeling them out with its arms, searching for the suitable puzzle shape, then applied it to its own shell and, once again waving the membranes over it, began the work of welding, struggling to orient the furrows of the borrowed piece parallel to those of its existing shell.
She spent hours bent over the cage, watching this staggering feat of multiple intelligences. Naturalists before her, working only with dead specimens and theoretical conjecture, had declared this impossible. But after repeating her experiment for five years and obtaining the same result over and over, Jeanne Villepreux-Power demonstrated that the octopus is indeed this planet’s patron saint of the possible.
Since women were excluded from the scientific establishment, unable to attend universities or present at learned societies, her research traveled into the world by proxy. The week photography was born in 1839, Sir Richard Owen — England’s preeminent scientists in the era before Charles Darwin, with whom she had been in regular correspondence throughout her experiments — read one of her letters and presented her findings before the London Zoological Society. Her research was a revelation. Soon, it was being published in English, French, and German, and circulated widely across Europe. By the end of her long life, Jeanne Villepreux-Power belonged to more than a dozen scientific societies. Her research not only illuminated an enduring mystery about the physiology and biology of a particular species of octopus, but, through her experiments on shell repair, laid the groundwork for the study of octopus intelligence, which has forever changed our understanding of consciousness itself.
We are each born with a wilderness of possibility within us. Who we become depends on how we tend to our inner garden — what qualities of character and spirit we cultivate to come abloom, what follies we weed out, how much courage we grow to turn away from the root-rot of cynicism and toward the sunshine of life in all its forms: wonder, kindness, openhearted vulnerability.
Answering a young person’s plea for guidance in finding direction and meaning amid a “bizarre and temporary world” that seems so often at odds with the highest human values, the sage and sensitive Nick Cave offers his lens on the two most important qualities of spirit to cultivate in order to have a meaningful life.
Nick Cave
A generation after James Baldwin observed in his superb essay on Shakespeare how “it is said that his time was easier than ours, but… no time can be easy if one is living through it,” Nick prefaces his advice with a calibration:
The world… is indeed a strange and deeply mysterious place, forever changing and remaking itself anew. But this is not a novel condition, our world hasn’t only recently become bizarre and temporary, it has been so ever since its inception, and it will continue to be such until its end — mystifying and forever in a state of flux.
He then offers his two pillars of a fulfilling life — orientations of the soul that “have a softening effect on our sometimes inflexible and isolating value systems”:
The first is humility. Humility amounts to an understanding that the world is not divided into good and bad people, but rather it is made up of all manner of individuals, each broken in their own way, each caught up in the common human struggle and each having the capacity to do both terrible and beautiful things. If we truly comprehend and acknowledge that we are all imperfect creatures, we find that we become more tolerant and accepting of others’ shortcomings and the world appears less dissonant, less isolating, less threatening.
The other quality is curiosity. If we look with curiosity at people who do not share our values, they become interesting rather than threatening. As I’ve grown older I’ve learnt that the world and the people in it are surprisingly interesting, and that the more you look and listen, the more interesting they become. Cultivating a questioning mind, of which conversation is the chief instrument, enriches our relationship with the world. Having a conversation with someone I may disagree with is, I have come to find, a great, life embracing pleasure.
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