"Oh ... Does he? Do you know anything about the -what do you call it? The gravitational ... no ... The magneto-gravitic anomaly? Have you any information about it?"
He looked hard at me. "We call it the M-gravitic anomaly." He asked me why I was worrying. I said I didn"t really know. I was trying to learn some science.
Jimmy hesitated. "Keep this to yourself if I give you a shot from the upsat. There"s been a slight shift in the anomaly."
The photograph he released came through the slot.
I stared at it. It was an aerial view of the Tharsis Shield from 60 miles up. The outline of Olympus Mons - or Chimborazo, to use Kathi"s name - could clearly be seen. Across the shot someone had scrawled with marker pen G-WSW + 0.130.
Why and how, I asked myself, should the anomaly have shifted? Why in that direction - in effect towards Arizonis Planitia and our position?
As I stared at the photo, I noticed furrowed regolith to the east of the skirts of Olympus. Kathi had pointed this furrowing out to me earlier. Now it seemed the furrowing was rather more extensive. I could not understand what it meant. In the end, I returned to my studies, not very pleased with myself. Cute? Me?!
The domes had become a great hive of talk. There were silent sessions by way of compensation. Sports periods were relatively quiet. Other colloquia concentrated on silence, and were conducted by the wooden tongue of a pair of clappers. Silence, meditation, walking in circles, sitting, all reinforced at once a sense of communality and individuality. Those who concentrated on these buddhistic exercises reported lowered cholesterol levels and a greater intensity of life.
Much later, these colloquia became the basis of Amazonis University.
Fornication evenings were a popular success. Masked partners met each other for karezza and oral arts under skilled tutors. Lying together without movement, they practiced inhalation, visual saturation and maryanning. Breath control as a technique for increasing pleasure was emphasised.
Breath control formed the entire subject of another colloquium. In a low-lit studio, pract.i.tioners sat in the lotus position and controlled ingoing and outgoing breaths while concentrating on the hara. hara. Mounting concentrations of carbon dioxide in the blood led to periods of timeless "awayness" which, when achieved, were always regarded as of momentous value, leading to a fuller understanding of self. Mounting concentrations of carbon dioxide in the blood led to periods of timeless "awayness" which, when achieved, were always regarded as of momentous value, leading to a fuller understanding of self.
This opening up of consciousness without the use of harmful drugs became highly regarded in our society, so that the breathing colloquium had to be supplemented by cla.s.ses in pranayama. At first, pranayama was seen as exotic and "non-Western", but, with the growing awareness that we were in fact no longer Western, pranayama became regarded as a Martian discipline.
Whether or not this concentration on the breath, entering by the nose, leaving by the mouth, was to be accounted for by our awareness that every molecule of oxygen had to be engineered, this discipline, in which over 55 per cent of our adults soon persevered, exerted a considerable calming effect, so that to the remoter regions of the mind the prospect of a tranquil and happy life no longer seemed unfamiliar.
"A better life needs no distraction..."
In all the colloquia, which rapidly established themselves, the relationship between teacher and taught was less sharp than usual. No one had a professional reputation to uphold; it was not unknown for a teacher to exclaim to a bright pupil, "Look, you know more about this than I -please take my place, I"ll take yours."
Old hierarchies were dissolving: even as Tom had predicted, the human mind was becoming free.
At all this great activity I looked in amazement. To repair the damage done to my body I studied pranayama, becoming more aware of Eastern influence in our society. I wondered if this was really the case, or did I, with my Eastern inheritance, merely wish it to be so?
I asked this question of Tom. Perhaps we had grown closer over the past year. Tom said, "I cannot answer your question today. Let"s try tomorrow."
On the morrow, when we met with Belle Rivers again for another discussion of what education should consist, he looked amused and said, "Has your question been answered overnight?"
Playing along with this zen approach, I replied, "No religion has a monopoly on wisdom."
At this he yawned and pretended to be bored. He said he believed, though without sure foundation, that there had been a time when the West, the little West which then called itself Christendom, had been a home of mysticism. Come the Renaissance, people forgot constant prayer, loving instead the riches and excitements of the world about them. They had given themselves up to the worldly things and even neglected to love, first others, then themselves. Now it was possible that in our reduced circ.u.mstances we might learn to love ourselves again with a renewed mysticism.
"And love G.o.d?" I asked.
"G.o.d is the great cul de sac in the sky."
"Only to those with spiritual myopia," Belle said, with a trace of irritation.
I couldn"t resist teasing Tom - a tease in which there was some flattery - telling him he was the new mystic, come to guide us.
"Don"t get that notion in your head, my dear Cang Hai, or try to put it in mine. I cannot guide since I don"t know where we are going."
But he offered me, chuckling, a story of a holy man who finally gave up calling on Allah because Allah never spoke in return, never said to the man, "Here am I." Whereupon a prophet appeared to the holy man in a vision, hot foot from Allah. What the prophet reported Allah as saying was this: "Was it not I who summoned thee to my service? Was it not I who engaged thee with my name? Was not thy call of "Allah!" my "Here am I"?"
I said I was pleased that Tom had a mystical as well as a practical side, to which he answered that he clung to a fragment of mysticism, hoping to be practical. That practicality might permit our grandchildren to espouse the contentment of real mysticism.
I thought about this for a long time. It seemed to me that he denied belief in G.o.d, and yet clung to a shred of it.
Tom admitted it might be so, since we were all full of contradictions. But whether or not there was a G.o.d outside, there was a G.o.d within us; in consequence he believed in the power of solitary prayer, as a clarifier, a magnifying gla.s.s, for the mind.
"At least, so I believe today," he said teasingly. "My dear Cang Hai, we all have two hemispheres to our brains. Can we not carry two different tunes at the same time? Do you not wish to be silent in order to listen to them?"
While we were talking in this abstract fashion, our friends were making love and more children were being conceived. Too many would threaten the precarious balance of our existence. To find Tom planning for two generations ahead made me impatient.
"We must deal with our immediate difficulties first, not add to them. This random procreation threatens our very existence. Why do you not issue a caution against unbridled s.e.xuality?"
"For several good reasons, Cang Hai," he said. "The foremost of which is that any such caution would be useless. Besides, if I, a DOP, issued it, it would be widely - and maybe rightly - regarded as an edict flung across the generation gap."
I laughed - "Don"t be afraid of that. You are older, you know better! Don"t you?" - for I saw his hesitation.
"No, to be honest I don"t know better. s.e.xual temptation does not necessarily fade with age. It"s merely that the ease with which one can give in to it disappears!" He laughed. "You see, our generations have become too preoccupied with s.e.xuality. You know what Barcunda said.
"Our relationships with natural things withered and died in the streets. We no longer tend our gardens -or sleep under the stars, unless we are down-and-outs. We think stale city thoughts, removed from nature. All we have to relate to is each other. That"s unnatural; we should be responding to agencies outside ourselves. The quest for ever more s.e.xual satisfaction runs against true contentment. Against love, joy and peace, and the ability to help others."
"Ah, those "agencies outside ourselves" ... Yes..."
We sat silently for a while.
At last I said, "It is sometimes difficult for us to speak our minds. Perhaps it"s because I have reverence for you that I agree with what you say. Yet not only that... I have not found great pleasure in s.e.x, with either men or women. Is that something lacking in me? I seem to have no - warmth? I love, but only platonically, I"m ashamed to admit."
Tom put his large hand on mine.
"You need feel no shame. We are brought up in a culture where those who seek solitude or chast.i.ty are made to think of themselves as unwell - fit subjects for new sciences like psychurgy and mentascopism - almost beyond the pale of society. It was not always so and it will not be so again. Once, men who sought solitude were revered. These matters are not necessarily genetic but a question of upbringing."
After a pause, he said, "And your upbringing, Cang Hai. Where are you in Kissorian"s scheme of things - a later-born, I"d guess?"
"No, Tom, dear. I am a dupe." Looking searchingly at him, I was surprised he did not immediately understand.
"A dupe?"
"A clone, to use the old-fashioned term. I know there"s a prejudice against dupes, but since our difference doesn"t show externally we are not persecuted. My counterpart lives in China, in Chengdu. We are sometimes in psychic touch with one another. But I do not believe that case affects my att.i.tude to s.e.xuality. As a matter of fact, I spend much time in communication with those archetypes of which you say someone spoke in the debate. I believe I am in touch with myself, though I"m vexed by mysterious inner promptings. Those promptings brought me to Mars - and to you."
"I am grateful, then, for those inner promptings," he said, giving me a grave smile. "So you are that rare creature, not born of direct s.e.xual union..."
I told him I knew of at least a dozen other dupes with us on Mars.
With a sudden intuition, Tom asked if Kathi was also a dupe. I said it was not so; was he interested in her?
He chose to ignore this. Dropping his gaze, he said, "My destiny seems to be as an organiser. I"m doomed to be a talker, while in my heart of hearts, that remote place, I believe silence to be a greater thing."
"But not the silence, surely, that has prevailed on Mars for centuries?"
His face took on a ponderous expression I had observed previously. He stared down at the floor. "That"s true. That"s a dead silence. We shall have to cure it in the end ... Life has to be the enemy of such tomb-like silence."
Smiling apologetically, he dismissed me.
I regretted not telling him that Kathi did not find Mars"s silence a dead silence; she claimed that it could be heard if only we attuned ourselves to it. But she and I had no authority. After all, Tom was a famous and successful man, and who was I? Although I relished his attention, and his kindly looks, he had said nothing about his personal history since the evening on Spider Plant when he had spoken of his first love. Did he regret confiding in me? Could I bear any more of the same?
This is not intended to be a record of my personal feelings. Yet I must admit here that I often thought about that fortunate girl who, Torn had told me, was the youthful Tom"s first lover. I could imagine everything about her.
Even while I practised my breathing exercises - even then, I found myself thinking of her. And of young Tom. And of the two of them, locked together with rain bathing their naked bodies.
This is not really a record of history. I never told anyone this before. But unexpectedly I started thinking that Tom Jefferies did not care for me at all. I felt so bad. I secretly thought I was beautiful and my body was lovely, even if he never noticed, even if no one noticed. Except Jon, who thought I was cute.
Kathi Skadmorr came over from the science unit with some discs of an old jazz man called Sydney Bechet and some laboratory-distilled alcohol. She was spending the night with her lover, Beau Stephens, and invited me to drink with them.
After some drinks, I asked Beau if he thought I was pretty.
"In an Oriental way," he said.
I told him that was a stupid remark and meant nothing.
"Of course you"re pretty, darling," said Kathi. Suddenly, she jumped up, put her arms round me, and kissed me on the mouth.
It went to my head like the drink. A track then playing was a number called "I Only Have Eyes For You". I had never heard it before. It was good. I began to peel off my Nows and dance. Just for the fun of it. And my new leg looked fine and worked beautifully.
When I was down to my bra and panties it occurred to me not to go further. But the two of them were cheering and looking excited, so off they came. My b.r.e.a.s.t.s were so nice and firm - I was proud of them. I flung my clothes at Beau. What did he do? He caught my panties and buried his face in them. Kathi just laughed.
With the track ending, I suddenly felt ashamed. I had shown so much crotch. I ran into the bathroom and hid. Kathi came to soothe me down. I was crying. She sang softly, "I don"t know if we"re in a garden, Or in a crowded rendezvous." And I felt awful next morning.
I never told anyone about this before.
"We must take the most tender care," Tom said, when the Adminex was discussing education, "of our youngsters, so that they do not think of themselves negatively as exiles from earth. Education must mean equipping a child to live in wisdom and contentment - contentment with itself first of all. We need a new word for a new thing, a word that means awareness, understanding..."
"There"s the Chinese word juewu. It implies awareness, comprehension," I suggested.
"Juewu, juewu..." He tried it on his tongue. "It has something of a jewel about it, whereas education smells of dusty cla.s.srooms. I can almost hear children going to their first playschool at the age of three, chirruping jewey-woo jewey-woo..."
The word was adopted by the group.
We then fell to discussing what activities those early chirrupers should engage in.
Sharon Singh was certain that young children most enjoyed music and verse with strong rhymes; rhythm, clapping, she said, was the beginning of counting, counting of mathematics, and mathematics of science.
Mary Fangold remarked that in the discussions in Plato"s Republic Republic some time is spent wondering which metrical feet are best to express meanness or madness or evil, and which ones grace. The speakers conclude that music engenders a love of beauty. some time is spent wondering which metrical feet are best to express meanness or madness or evil, and which ones grace. The speakers conclude that music engenders a love of beauty.
I ventured to say that "beauty" had become a rather suspect, or at least a specialised, word.
Tom agreed that it had acc.u.mulated some embarra.s.sments; yet we still understood that it had something to do with rightness and truth. It was hard to define except by parallels; certainly the right music at the right time was a benison. Better even than the art of speaking with grace, was employing a rich vocabulary - which was rarely the mark of an empty head.
And with the music had to go activity, dancing and such like. This was a way in which juewu helped to unite mind and body.
But we agreed that, while good teaching was important, it could be achieved only by good teachers. As yet no method had been established for guaranteeing good teachers, beyond the simple expedient of training and paying well, though not lavishly.
"But once the system is established," Tom said, "then our well-taught children will make the best teachers. Patience, love and empathy are more valuable than knowledge."
The next stage was the regularisation of educational curricula for various ages.
We wanted our first generation of Martian children to understand the unity and interconnectedness of all life on Earth.
We also wished them to understand themselves better than any generations had done before. Phylogeny was a required subject, for only from this could grow knowledge of one"s self.
Ambient and computer skills were already being taught, together with history, geophysiology, music, painting, world literature, mathematics. There would be personality sessions, wherein children could discuss any problems brewing; difficult situations could be dealt with swiftly and compa.s.sionately.
Tom appeared pleased with the work. Almost as an afterthought he suggested that the entire scheme should be shown to Belle Rivers, who had spoken on the subject of archetypes during our debates and was in charge of teaching cadre children.
Belle Rivers was slender and elegant, with a certain grandeur to her. She carried her head slightly to one side, as if listening to something the rest of us were unable to hear. She was about forty years old, perhaps more.
Tom opened the conversation by apologising for altering her curriculum. Altered circ.u.mstances demanded it. He said that he hoped the revised syllabus, a copy of which we had printed out, would please her.
Without responding, Rivers read through the syllabus. She set it down on a desk, saying, "I see you do not wish religion to be taught."
"That is correct."
"We have had to train our children for future careers. Nevertheless we always take care to include world religions in our curriculum. Do you not believe that G.o.d prevails as much on Mars as on Earth?"
"Or as little. We cannot leave it to any G.o.d to remedy in future those things he or she has failed to remedy in the past. We must attempt a remedy ourselves."
"That"s rather arrogant, isn"t it?" She appeared less offended than contemptuous.
"I trust not. We are merely amused by ancient Greek tales of G.o.ds and G.o.ddesses interfering directly in the affairs of humanity. Such beliefs are outdated. We must try to laugh at any belief that imaginary, omnipotent G.o.ds will remedy our deficiencies. We must try to do such things for ourselves, if that is possible."
"Oh? And if it proves impossible?"
"We do not know it will be impossible until we have tried, Belle."
"That may be true. But why not enlist G.o.d in your enterprise? I seem to recall that the great Utopian, Sir Thomas More, made certain that the children of his Utopia were brought up in the faith and given full religious instruction."
"The sixteenth century thought differently about such matters. More was a good man living in a circ.u.mscribed world. We must go by the advanced thought of our own time. All Utopias have their sell-by dates, you know."
"And your Utopia has dropped any sense of the divine aspect of things."
Tom offered a chair to Belle Rivers and invited her to be seated. His manner became apologetic. He said he realised that he had made a mistake in having Adminex draw up a new syllabus without consulting her in the first place. It must seem to her that he had usurped her powers, although that had been far from his intention. He had been too hasty; there was much still needing attention.
However, she would notice that her ideas had been taken into consideration. Phylogeny was on the timetable for even small children, wherein the make-up of human consciousness and her understanding concerning archetypes could be considered.
She gazed frowningly into a corner of the room.
Tom shuffled somewhat before asking Belle Rivers not to believe that he was without sympathy for her religious instincts. He was himself all too conscious of the divine aspect of things. Did not everyone who was not utterly bowed down by misfortune or illness, he asked, have a sense of a kind of holiness to life?