flyblue
22nd Jan 2003, 21:16
Je suis tombée sur ce passage de Bruce Chatwin ( dans Anatomy of Restlessness ) qui m'a frappée énormément. J'ai toujours réfléchi à cet amour de "l'errance" qui appartient à la plupart de nous, les Navigants. Son dévéloppement du thème est très intéréssant. Si vous avez la patience de le lire...en Anglais... ce serait intéréssant s'échanger nos réflexions.
IT'S A NOMAD NOMAD WORLD
In one of his gloomier moments Pascal said that all man’s unhappiness stemmed from a single cause, his inability to remain quietly in a room. 'Notre nature," he wrote, est dans Ie mouvement... La seule chose qui nous console de nos miseres est Ie divertissement.' Diversion. Distraction. Fantasy. Change of fashion, food, love and landscape. We need them as the air we breathe. Without change our brains and bodies rot. The man who sits quietly in a shuttered room is likely to be mad, tortured by hallucinations and introspection.
Some American brain specialists took encephalograph readings of travellers. They found that changes of scenery and awareness of the passage of seasons through the year stimulated the rhythms of the brain contributing to a sense of well-being and an active purpose in life. Monotonous surroundings and tedious regular activities wove patterns which produced fatigue, nervous disorders, apathy, self-disgust and violent reactions. Hardly surprising then that a generation cushioned from the cold by central heating, from the heat by air-conditioning, carted in aseptic transports from one identical house or hotel to another, should feel the need for journeys of mind or body, for pep pills or tranquillisers, or for the cathartic journeys of sex, music and dance. We spend far too much time in shuttered rooms.
I prefer the cosmopolitan scepticism of Montaigne. He saw travel as a 'profitable exercise; the mind is constantly stimulated by observing new and unknown things ... No propositions astonish me, no belief offends me, however much opposed to my own ...
The savages who roast and eat the bodies of their dead do not scandalise me so much as those who persecute the living.'
Custom, he said, and set attitudes of mind, dulled the senses and hid the true nature of things. Man is naturally curious.
'He who does not travel does not know the value of men,' said Ib'n Battuta, the indefatigable Arab wanderer who strolled from Tangier to China and back for the sake of it. But travel does not; merely broaden the mind. It makes the mind. Our early explorations are the raw materials of our intelligence, and, on the day I write this, I see that the NSPCC suggests that children I penned up in 'high-rise' flats are in danger of retarded mental development. Why did nobody think of it before?
Children need paths to explore, to take bearings on the earth in which they live, as a navigator takes bearings on familiar landmarks. If we excavate the memories of childhood, we remember the paths first, things and people second—paths down the garden, the way to school, the way round the house, corridors through the bracken or long grass. Tracking the paths of animals was the first and most important element in the education of early man.
The raw materials of Proust's imagination were the two walks round the town of Illiers where he spent his family holidays. These walks later became Méséglise and Guermantes Ways in A la Recherche du Temps Perdu. The hawthorn path that led to his uncle's garden became a symbol of his lost innocence. 'It was on this way', he wrote, 'that I first noticed the round shadow which apple trees cast on the sunlit ground', and later in life, drugged with caffeine and veronal, he dragged himself from his shuttered room on a rare excursion in a taxi, to see the apple trees in flower, ^f the windows firmly shut for their smell would overpower his emotions. Evolution intended us to be travellers. Settlement for any length of time, in cave or castle, has at best been a sporadic condition in the history of man. Prolonged settlement has a vertical axis of some ten thousand years, a drop in the ocean of evolutionary time. We are travellers from birth. Our mad obsession with technological progress is a response to barriers in the way of our geographical progress. The few 'primitive' peoples in the forgotten comers of the earth understand this simple fact about our nature better than we do. They are perpetually mobile. The golden-brown babies of the Kalahari Bushmen hunters never cry and are among the most contented babies in the world. They also grow up to be the gentlest people. They are happy with their lot, which they consider ideal, and anyone who talks of 'a murderous hunting instinct innate in man' displays his wanton ignorance. Why do they grow up so straight? Because they are never frustrated by tortured childhoods. The mothers never sit still for long, and their babies are never left alone until the age of three and more. They lie close to their mothers' breasts in a leather sling, and are rocked into contentment by the gentle swaying walk. When a mother rocks her baby, she is imitating, unaware, the gende savage as she walks through the grassy savannah, protecting her child from snakes, scorpions and the terrors of the bush. If we need movement from birth, how should we settle down later? Travel must he adventurous. "The great affair is to move,' wrote Robert Louis Stevenson in Travels with a Donkey, 'to feel the needs and hitches of life more nearly; to come down off this feather bed of civilization , and find the globe granite underfoot, and strewn with cutting flints.' The bumps are vital. They keep the adrenalin pumping round. We all have adrenalin. We cannot drain it from our systems or pray it will evaporate. Deprived of danger we invent artificial enemies, psychosomatic illnesses, tax-collectors, and, worst of all, ourselves, if we are left alone in the single room. Adrenalin is our travel allowance. We might just as well use it up in a harmless way. Air travel is livening up in this respect but as a species we are terrestrial. Man walked and swam long before he rode or flew. Our human possibilities are best fulfilled on land or sea. Poor Icarus crashed.
The best thing is to walk. We should follow the Chinese poet Li Po in 'the ardships of travel and the many branchings of the way'. For life is a journey through the wilderness. This concept, universal to the point of banality, could not have survived unless it were biologically true. None of our revolutionary heroes is worth a thing until he has been on a good walk. Ché Guevara spoke the 'nomadic phase' of the Cuban Revolution. Look what the Long March did for Mao Tse-Tung, or Exodus for Moses.
Movement is the best cure for melancholy, as Robert Burton (the author of the The Anatomy of Melancholy ) understood. 'The heavens themselves run continually round. the sun riseth and sets, stars and planets keep their constant motions, the air is still tossed by the winds, the waters ebb and flow...to teach us that we should ever be in motion.' All birds and animals have biological time clock regulated by the passage of celestial bodies. They are used as chreonometers and navigation aids. Geese migrate by the stars, and some behavioural scientists have at least woken up to the fact man is a seasonal animal. A tramp I once met best described this unvoluntary compulsion to wander. 'It's as though the tides was pulling you along the high road. I'm like the Arctic Tern. That's a beautiful white bird, you know, that flies from the North Pole to the South Pole and back again.'
The word 'revolution', so offensive to the persecutors of Galileo, was originally used to denote the cyclical passage of celestial bodies. When the geographical movements of people are tampered with, they attach themselves to political movements.
When a revolutionary hijacker says, 'I'm married to the Revolution,' he means it. For Revolution is a liberating god, the Dionysus of our age. It is a cure for melancholy. Revolution is the Way to Freedom, even if the end result is greater servitude. Each spring the nomadic tribes of Asia shrug off the inertia of winter, and return with the regularity of swallows returning to their summer pastures. The women put on fresh flowered calico dresses, and literally 'wear the spring'. They sway to the rhythm of their pitching saddles, and mark time to the insistent beat of the camel bell. They look neither right nor left. Their eyes are glued ; to the way ahead — over the horizon. The spring migration is a | ritual. It fulfils all their spiritual requirements, and the nomads are notoriously irreligious. The way up to the mountains is the path of their salvation. The great religious teachers, Buddha in the Punjab, Christ, and Mohammed in the Near East, came among peoples whose patterns of migration had been disrupted by settlement. Islam germinated not among the tribesmen of the desert, but in the caravan cities, in the world of high finance. But 'Nobody', Mohammed said, 'becomes a prophet who was not first a shepherd.' The Hadj, Apostolic Life and the Pilgrimage to a religious centre were institutions to compensate for lack of migrations, and led to the extreme imitators of John the Baptist, 'wandering about in the desert with the wild beasts as if they themselves were animals'. Ever since, settled people have returned to Arcadian idylls, or have sought adventure in the 'interests' of their country, misguidedly imposing on others the settlement they could not| endure at home. Wanderers line the roads from here to Katmandu, but those who complain should remember the incurable student restlessness of Mediaeval Europe. The University of Paris was lucky to get through an academic year without closing. 'The students were carrying weapons,' complained one
provost. 'When I came back home in the summer, from school,' said a student, 'my father hardly knew me. I was so blackened from tramping in the sun.'
All roads led to Rome, and St Bernard complained that there was not a single town in France or Italy without its quota of English whores, the pioneers of a great tradition. The Church finally became exasperated by its novices going about naked in public, sleeping in baking ovens and singing Goliardic verses with rides like 'The Oracle of the Holy Bottle'. A new order went out: SIT IN THY CELL and walk round the cloister only when asked to do so.' It was no use.
The Sufis spoke of themselves as 'travellers on the way' and I used the same expression as the nomads used for their migration route. They also wore the nomads' woollen clothing. The ideal of a Sufi was to walk as a beggar or dance himself into a state of permanent ecstasy, 'to become a dead man walking', 'one who has died before his time'.'The dervish', says one text, 'is a place over which something is passing, not a wayfarer following his own free; will.' This sentiment is close to Walt Whitman's 'O Public Road, you express me better than I express myself ...' The dances of the whirling dervishes imitated the movements of the sun, moon, planets and stars. 'He who knows the Dance knows God,' saysRumi.
Dervishes in ecstasy believed that they flew. Their dancing costumes were adorned with symbolic wings. Sometimes their clothes were deliberately shredded and patched. This denoted that the wearer had ripped them to bits in the fury of the dance. A fashion for patchwork has a habit of returning with ecstatic dance movements. To dance is to go on pilgrimage, and people dance more in periods of distress. During the French Revolution Paris went on one of the greatest dancing sprees in history.
Agonistic games are also pilgrimages. The word for chess player in Sanskrit is the same for pilgrim, 'he who reaches the opposite shore'. Footballers are little aware that they too are pilgrims. The ball they boot symbolises a migrant bird.
All our activities are linked to the idea of journeys. And I like to think that our brains have an information system giving us our orders for the road, and that here lie the mainsprings of our restlessness. At an early stage man found he could spill out all this information in one go, by tampering with the chemistry of the brain. He could fly off on an illusory journey or an imaginary ascent. Consequently settlers naively identified God with the vine, hashish or a hallucinatory mushroom, but true wanderers rarely fell prey to this illusion. Drugs are vehicles for people who have forgotten how to walk.
Actual journeys are more effective, economic and instructive than faked ones. We should tread the steps of Hesiod up Mount
Helicon and hear the Muses. They are certain to appear if we listen carefully. We should follow the Taoist sages, Han Shan up
Cold Mountain in his little hut, watching the seasons go by, or the great Li Po - 'You asked me what is my reason for lodging in the grey hills: I smiled but made no reply for my thoughts were idling on their own; like the flowers of the peach tree, they had sauntered off to other climes, to other lands that are not of the world of men.'
IT'S A NOMAD NOMAD WORLD
In one of his gloomier moments Pascal said that all man’s unhappiness stemmed from a single cause, his inability to remain quietly in a room. 'Notre nature," he wrote, est dans Ie mouvement... La seule chose qui nous console de nos miseres est Ie divertissement.' Diversion. Distraction. Fantasy. Change of fashion, food, love and landscape. We need them as the air we breathe. Without change our brains and bodies rot. The man who sits quietly in a shuttered room is likely to be mad, tortured by hallucinations and introspection.
Some American brain specialists took encephalograph readings of travellers. They found that changes of scenery and awareness of the passage of seasons through the year stimulated the rhythms of the brain contributing to a sense of well-being and an active purpose in life. Monotonous surroundings and tedious regular activities wove patterns which produced fatigue, nervous disorders, apathy, self-disgust and violent reactions. Hardly surprising then that a generation cushioned from the cold by central heating, from the heat by air-conditioning, carted in aseptic transports from one identical house or hotel to another, should feel the need for journeys of mind or body, for pep pills or tranquillisers, or for the cathartic journeys of sex, music and dance. We spend far too much time in shuttered rooms.
I prefer the cosmopolitan scepticism of Montaigne. He saw travel as a 'profitable exercise; the mind is constantly stimulated by observing new and unknown things ... No propositions astonish me, no belief offends me, however much opposed to my own ...
The savages who roast and eat the bodies of their dead do not scandalise me so much as those who persecute the living.'
Custom, he said, and set attitudes of mind, dulled the senses and hid the true nature of things. Man is naturally curious.
'He who does not travel does not know the value of men,' said Ib'n Battuta, the indefatigable Arab wanderer who strolled from Tangier to China and back for the sake of it. But travel does not; merely broaden the mind. It makes the mind. Our early explorations are the raw materials of our intelligence, and, on the day I write this, I see that the NSPCC suggests that children I penned up in 'high-rise' flats are in danger of retarded mental development. Why did nobody think of it before?
Children need paths to explore, to take bearings on the earth in which they live, as a navigator takes bearings on familiar landmarks. If we excavate the memories of childhood, we remember the paths first, things and people second—paths down the garden, the way to school, the way round the house, corridors through the bracken or long grass. Tracking the paths of animals was the first and most important element in the education of early man.
The raw materials of Proust's imagination were the two walks round the town of Illiers where he spent his family holidays. These walks later became Méséglise and Guermantes Ways in A la Recherche du Temps Perdu. The hawthorn path that led to his uncle's garden became a symbol of his lost innocence. 'It was on this way', he wrote, 'that I first noticed the round shadow which apple trees cast on the sunlit ground', and later in life, drugged with caffeine and veronal, he dragged himself from his shuttered room on a rare excursion in a taxi, to see the apple trees in flower, ^f the windows firmly shut for their smell would overpower his emotions. Evolution intended us to be travellers. Settlement for any length of time, in cave or castle, has at best been a sporadic condition in the history of man. Prolonged settlement has a vertical axis of some ten thousand years, a drop in the ocean of evolutionary time. We are travellers from birth. Our mad obsession with technological progress is a response to barriers in the way of our geographical progress. The few 'primitive' peoples in the forgotten comers of the earth understand this simple fact about our nature better than we do. They are perpetually mobile. The golden-brown babies of the Kalahari Bushmen hunters never cry and are among the most contented babies in the world. They also grow up to be the gentlest people. They are happy with their lot, which they consider ideal, and anyone who talks of 'a murderous hunting instinct innate in man' displays his wanton ignorance. Why do they grow up so straight? Because they are never frustrated by tortured childhoods. The mothers never sit still for long, and their babies are never left alone until the age of three and more. They lie close to their mothers' breasts in a leather sling, and are rocked into contentment by the gentle swaying walk. When a mother rocks her baby, she is imitating, unaware, the gende savage as she walks through the grassy savannah, protecting her child from snakes, scorpions and the terrors of the bush. If we need movement from birth, how should we settle down later? Travel must he adventurous. "The great affair is to move,' wrote Robert Louis Stevenson in Travels with a Donkey, 'to feel the needs and hitches of life more nearly; to come down off this feather bed of civilization , and find the globe granite underfoot, and strewn with cutting flints.' The bumps are vital. They keep the adrenalin pumping round. We all have adrenalin. We cannot drain it from our systems or pray it will evaporate. Deprived of danger we invent artificial enemies, psychosomatic illnesses, tax-collectors, and, worst of all, ourselves, if we are left alone in the single room. Adrenalin is our travel allowance. We might just as well use it up in a harmless way. Air travel is livening up in this respect but as a species we are terrestrial. Man walked and swam long before he rode or flew. Our human possibilities are best fulfilled on land or sea. Poor Icarus crashed.
The best thing is to walk. We should follow the Chinese poet Li Po in 'the ardships of travel and the many branchings of the way'. For life is a journey through the wilderness. This concept, universal to the point of banality, could not have survived unless it were biologically true. None of our revolutionary heroes is worth a thing until he has been on a good walk. Ché Guevara spoke the 'nomadic phase' of the Cuban Revolution. Look what the Long March did for Mao Tse-Tung, or Exodus for Moses.
Movement is the best cure for melancholy, as Robert Burton (the author of the The Anatomy of Melancholy ) understood. 'The heavens themselves run continually round. the sun riseth and sets, stars and planets keep their constant motions, the air is still tossed by the winds, the waters ebb and flow...to teach us that we should ever be in motion.' All birds and animals have biological time clock regulated by the passage of celestial bodies. They are used as chreonometers and navigation aids. Geese migrate by the stars, and some behavioural scientists have at least woken up to the fact man is a seasonal animal. A tramp I once met best described this unvoluntary compulsion to wander. 'It's as though the tides was pulling you along the high road. I'm like the Arctic Tern. That's a beautiful white bird, you know, that flies from the North Pole to the South Pole and back again.'
The word 'revolution', so offensive to the persecutors of Galileo, was originally used to denote the cyclical passage of celestial bodies. When the geographical movements of people are tampered with, they attach themselves to political movements.
When a revolutionary hijacker says, 'I'm married to the Revolution,' he means it. For Revolution is a liberating god, the Dionysus of our age. It is a cure for melancholy. Revolution is the Way to Freedom, even if the end result is greater servitude. Each spring the nomadic tribes of Asia shrug off the inertia of winter, and return with the regularity of swallows returning to their summer pastures. The women put on fresh flowered calico dresses, and literally 'wear the spring'. They sway to the rhythm of their pitching saddles, and mark time to the insistent beat of the camel bell. They look neither right nor left. Their eyes are glued ; to the way ahead — over the horizon. The spring migration is a | ritual. It fulfils all their spiritual requirements, and the nomads are notoriously irreligious. The way up to the mountains is the path of their salvation. The great religious teachers, Buddha in the Punjab, Christ, and Mohammed in the Near East, came among peoples whose patterns of migration had been disrupted by settlement. Islam germinated not among the tribesmen of the desert, but in the caravan cities, in the world of high finance. But 'Nobody', Mohammed said, 'becomes a prophet who was not first a shepherd.' The Hadj, Apostolic Life and the Pilgrimage to a religious centre were institutions to compensate for lack of migrations, and led to the extreme imitators of John the Baptist, 'wandering about in the desert with the wild beasts as if they themselves were animals'. Ever since, settled people have returned to Arcadian idylls, or have sought adventure in the 'interests' of their country, misguidedly imposing on others the settlement they could not| endure at home. Wanderers line the roads from here to Katmandu, but those who complain should remember the incurable student restlessness of Mediaeval Europe. The University of Paris was lucky to get through an academic year without closing. 'The students were carrying weapons,' complained one
provost. 'When I came back home in the summer, from school,' said a student, 'my father hardly knew me. I was so blackened from tramping in the sun.'
All roads led to Rome, and St Bernard complained that there was not a single town in France or Italy without its quota of English whores, the pioneers of a great tradition. The Church finally became exasperated by its novices going about naked in public, sleeping in baking ovens and singing Goliardic verses with rides like 'The Oracle of the Holy Bottle'. A new order went out: SIT IN THY CELL and walk round the cloister only when asked to do so.' It was no use.
The Sufis spoke of themselves as 'travellers on the way' and I used the same expression as the nomads used for their migration route. They also wore the nomads' woollen clothing. The ideal of a Sufi was to walk as a beggar or dance himself into a state of permanent ecstasy, 'to become a dead man walking', 'one who has died before his time'.'The dervish', says one text, 'is a place over which something is passing, not a wayfarer following his own free; will.' This sentiment is close to Walt Whitman's 'O Public Road, you express me better than I express myself ...' The dances of the whirling dervishes imitated the movements of the sun, moon, planets and stars. 'He who knows the Dance knows God,' saysRumi.
Dervishes in ecstasy believed that they flew. Their dancing costumes were adorned with symbolic wings. Sometimes their clothes were deliberately shredded and patched. This denoted that the wearer had ripped them to bits in the fury of the dance. A fashion for patchwork has a habit of returning with ecstatic dance movements. To dance is to go on pilgrimage, and people dance more in periods of distress. During the French Revolution Paris went on one of the greatest dancing sprees in history.
Agonistic games are also pilgrimages. The word for chess player in Sanskrit is the same for pilgrim, 'he who reaches the opposite shore'. Footballers are little aware that they too are pilgrims. The ball they boot symbolises a migrant bird.
All our activities are linked to the idea of journeys. And I like to think that our brains have an information system giving us our orders for the road, and that here lie the mainsprings of our restlessness. At an early stage man found he could spill out all this information in one go, by tampering with the chemistry of the brain. He could fly off on an illusory journey or an imaginary ascent. Consequently settlers naively identified God with the vine, hashish or a hallucinatory mushroom, but true wanderers rarely fell prey to this illusion. Drugs are vehicles for people who have forgotten how to walk.
Actual journeys are more effective, economic and instructive than faked ones. We should tread the steps of Hesiod up Mount
Helicon and hear the Muses. They are certain to appear if we listen carefully. We should follow the Taoist sages, Han Shan up
Cold Mountain in his little hut, watching the seasons go by, or the great Li Po - 'You asked me what is my reason for lodging in the grey hills: I smiled but made no reply for my thoughts were idling on their own; like the flowers of the peach tree, they had sauntered off to other climes, to other lands that are not of the world of men.'