The Shifting Realities of Philip K. Dick

  True orthogonal time is rotary, but on a vaster scale, much like the Great Year of the ancients; much, too, like Dante’s idea of the time rate of eternity that you find expressed in his Comedy. During the Middle Ages such thinkers as Erigena had begun to sense true eternity or timelessness, but others had begun to sense that eternity involved time (timelessness would be a static state), although the time would be quite different from our perception of it. A clue lay in St. Paul’s reiteration that the Final Days of the world would be the Time of Restoration of All Things. He had evidently experienced this orthogonal time enough to understand that it contains in it as a simultaneous plane or extension everything that was, just as the grooves on an LP contain the part of the music that has already been played; they don’t disappear after the stylus tracks them. A phonograph record is, actually, a long, helical spiral, and can be represented entirely in a plane geometry sort of way: in space, although I suppose you can talk about the stylus accumulating the music as it goes along. The idea of dysfunctions such as bounce back and bounce forward are possible here, but these would serve no ideological purpose: They would be time-slips, as in my novel Martian Time-Slip. Yet, if they were to occur, they would serve a purpose for us, the observer or listener: We would suddenly learn a great deal more about our universe. I believe these ontological dysfunctions in time do occur, but that our brains automatically generate false memory systems to obscure them, at once. The reason for this carries back to my premise: The veil or dokos is there to deceive us for a good reason, and such disclosures as these time dysfunctions make are to be obliterated that this benign purpose be maintained.

  Within a system that must generate an enormous amount of veiling, it would be vainglorious to expostulate on what actuality is, when my premise declares that were we to penetrate to it for any reason, this strange, veil-like dream would reinstate itself retroactively, in terms of our perceptions and in terms of our memories. The mutual dreaming would resume as before, because, I think, we are like the characters in my novel Ubik; we are in a state of half-life. We are neither dead nor alive, but preserved in cold storage, waiting to be thawed out. Expressed in the perhaps startlingly familiar terms of the procession of the seasons, this is winter of which I speak; it is winter for our race, and it is winter in Ubik for those in half-life. Ice and snow cover them; ice and snow cover our world in layers of accretions, which we call dokos or Maya. What melts away the rind or layer of frozen ice over the world each year is, of course, the reappearance of the sun. What melts the ice and snow covering the characters in Ubik, and which halts the cooling off of their lives, the entropy that they feel, is the voice of Mr. Runciter, their former employer, calling to them. The voice of Mr. Runciter is none other than that same voice that each bulb and seed and root in the ground, our ground, in our wintertime, hears. It hears: “Wake up! Sleepers awake!” Now I have told you who Runciter is, and I have told you our condition and what Ubik is really about. What I have said, too, is that time is actually as Dr. Kozyrev in the Soviet Union supposes it to be, and in Ubik time has been nullified and no longer moves forward in the lineal fashion that we experience. As this has happened, due to the deaths of the characters, we the readers and they the personae see the world as it is without the veil of Maya, without the obscuring mists of lineal time. It is that very energy, Time, postulated by Dr. Kozyrev as binding together all phenomena and maintaining all life, that by its activity hides the ontological reality beneath its flow.

  The orthogonal time axis may have been presented in my novel Ubik without my understanding what I was depicting: i.e. the form regression of objects along an entirely different line from that out of which they, in lineal time, were built. This reversion is that of the Platonic Ideas or archetypes: A rocketship reverts to a Boeing 747, then back to a World War I “Jenny” biplane. While I may indeed have expressed a dramatic view of orthogonal time, it is less certain that this is orthogonal time undergoing an unnatural reversion: i.e. moving backward. What the characters in Ubik see may be orthogonal time moving along its normal axis; if we ourselves somehow see the universe reversed, then the “reversions” of form that objects in Ubik undergo may be momentum toward perfection. This would imply that our world as extensive in time (rather than extensive in space) is like an onion, an almost infinite number of successive layers. If lineal time seems to add layers, then perhaps orthogonal time peels these off, exposing layers of progressively greater Being. One is reminded here of Plotinus’s view of the universe as consisting of concentric rings of emanation, each one possessing more Being—or reality—than the next.

  Within that ontology, that realm of Being, the characters, like ourselves, slumber in dreams as they wait for the voice that will awaken them. When I say that they and we are waiting for spring to come I am not merely using a metaphor. Spring means thermal return, the abolition of the process of entropy; their life can be expressed in terms of thermal units, and those units have left. It is spring that restores that life—restores it fully and in some cases, as with our species, the new life is a metamorphosis; the period of slumbering is a period of gestation together with our fellows that will culminate in an entirely different form of life than we have ever known before. Many species are this way; they go through cycles. Thus our winter sleep is not a mere “spinning of our wheels,” as it might seem. We will not simply bloom again and again with the same blossoms we produced each year before. This is why it was an error for the ancients to believe that for us, as for the vegetable world, the same year returned; for us, there is accumulation, the growth of an entelechy for each of us not yet perfected or completed, and never repeatable. Like a symphony of Beethoven, each of us is unique, and, when this long winter is over, we as new blooms will surprise ourselves and the world around us. What we will do, many of us, is throw off the mere masks that we have worn—masks that were intended to be taken for reality. Masks that have successfully fooled everyone, as is their purpose. We have been so many Palmer Eldritches moving through the cold fog and mists and twilight of winter, but now soon we will emerge and lift the war mask of iron to reveal the face within.

  It is a face that we, the wearers of the masks, have not seen either; it will surprise us, too.

  For absolute reality to reveal itself, our categories of space-time experiences, our basic matrix through which we encounter the universe, must break down and then utterly collapse. I dealt with this breakdown in Martian Time-Slip in terms of time; in Maze of Death there are endless parallel realities arranged specially; in Flow My Tears, the Policeman Said the world of one character invades the world in general and shows that by “world” we mean nothing more or less than Mind—the immanent Mind that thinks—or rather dreams—our world. That dreamer, like the dreamer in Joyce’s Finnegan’s Wake, is stirring and about to come to consciousness. We are within that dream; these manifold dreams are about to fold into themselves, to disappear as dreams, to be replaced by the true landscape of the dreamer’s reality. We will join him as he sees it once again and is aware that he has been dreaming. In Brahmanism, we would say that a great cycle has ended and that Brahman stirs and wakes again, or that it falls asleep from being awake; in any case the universe that we experience that is an extension in space and time of its Mind is experiencing the typical dysfunctions that take place at the end of a cycle. You may say, if you prefer, “Reality is collapsing; it’s all turning to chaos,” or, with me, you may wish to say, “I feel the dream, the dokos, lifting; I feel Maya dissolving: I am waking up, He is waking up: I am the Dreamer: We are all the Dreamer.” One thinks here of Arthur Clarke’s Overmind.

  Each of us is going to have either to affirm or deny the reality that is revealed when our ontological categories collapse. If you feel that chaos is closing in, that when the dream fades out, nothing will be left, or worse, something dreadful will confront you—well, this is why the concept of the Day of Wrath persists; many people have a deep intuition that when the dokos abruptly melts they’re in for a hard time of it. P
erhaps so. But I think that the visage revealed will be a smiling one, since spring usually beams down on creatures rather than blasting them with desiccating heat. There may, too, be malign forces in the universe that will be revealed by the removal of the veil, but I think about the fall of the political tyranny in the United States in 1974 and it seems to me that the exposure to the light of day of that ugly cancer and its subsequent removal is the nature of high value in disclosure to sunlight; we may have to suffer such shocks as learning that during the Nacht und Nebel, during the time of night and fog, our freedom, our rights, our property, and even our lives were mutilated, deformed, stolen, and destroyed by base creatures glutting themselves in spurious sanctuary down there at San Clemente [the location of Nixon’s mansion] and in Florida and all the other villas, but the shock of exposure was worse for their plans than it was for ours. Our plans called only for us to live with justice and truth and freedom; the former government of this country had arranged to live with cruel power of the most arrogant sort, while at the same time lying to us ceaselessly through all the channels of communication. Such is a good example of the healing power of sunlight; this power first to reveal and then to shrivel up the coarse plant of tyranny that had grown deep into the beating heart of a good people.

  That heart beats on now, more strongly than ever, although it was admittedly badly engulfed; but the cancer that had crawled through it—that cancer is gone. That black growth that shunned light, shunned truth, and destroyed anyone who told the truth—it shows what can flourish during the long winter of the human race. But that winter began to end in the vernal equinox of 1974.

  Sometimes I think that the Dreamer began to press against the tyranny as he, the Dreamer, woke us; here in the United States he woke us to our condition, our awful peril.

  One of the best novels, and most important to an understanding of the nature of our world, is Ursula Le Guin’s The Lathe of Heaven, in which the dream universe is articulated in such a striking and compelling way that I hesitate to add any further explanation to it; it requires none. I do not think that either of us had read about Charles Tart’s study of dreams when we wrote our several novels, but I have now, and I have read some of Robert E. Ornstein, he being the “brain revolution” person north of where I live, at Stanford University. From Ornstein’s work it would appear that there is a possibility that we have two entirely separate brains, rather than one brain divided into two bilaterally equal hemispheres, that, in fact, whereas we have a body we have two minds (I refer to you the article by Joseph E. Bogen “The Other Side of the Brain: An Appositional Mind,” published in Ornstein’s collection The Nature of Human Consciousness). Bogen demonstrates that every now and then a researcher began to scent the possibility that we have two brains, two minds, but that only with modern brain-mapping techniques and related studies has it been possible to demonstrate this. For example, in 1763 Jerome Gaub wrote: “… I hope that you will believe Pythagoras and Plato, the wisest of the ancient philosophers, who, according to Cicero, divided the mind into two parts, one partaking of reason and the other devoid of it.” Bogen’s article contains concepts so fascinating as to cause me to wonder why we never realized that our “unconscious” is not an unconscious at all but another consciousness, with which we have a tenuous relationship. It is this other mind or consciousness that dreams us at night—we are its audience as it binds us in its storytelling; we are little children spellbound… which is why Lathe of Heaven may represent one of the basic great books of our civilization, especially since Ursula Le Guin, I’m sure, arrived at her formulation without knowledge of Ornstein’s work and Bogen’s extraordinary theory. What is involved here is that one brain receives exactly the same input as the other, through the various sense channels, but processes the information differently; each brain works its own unique way (the left is like a digital computer; the right much like an analogue computer, working by comparing patterns). Processing the identical information, each may arrive at a totally different result whereupon, since our personality is constructed in our left brain, if the right brain finds something vital that we to its left remain unaware of, it must communicate during sleep, during the dream; hence the Dreamer who communicates to us so urgently in the night is located neurologically, evidently, in our right brain, which is the not-I. But more than that (for instance, is the right brain as Bergson thought perhaps a transducer or transformer for ultrasensory informational input beyond the purview of the left?) we can’t say as yet. I think, though, that the spell of dokos is woven by our right brain’s plural; we as a species are prone to reside entirely within one hemisphere only, leaving the other to do what it must to protect the world. Keep in mind that this protectiveness is bilateral, an exchange between the world and each of us: Each of us is a treasure, to be cherished and preserved, but so is the world and the hidden seeds in it, slumbering. The other hidden seeds. Thus, through the veil-spinning of Kali, the right hemisphere of each of us, we are kept ignorant of what we must be ignorant of now. But that time is ending; that winter is melting, along with its terrors, its tyrannies, and snow.

  The best description of this dokos-veil formation that I’ve read yet appears in an article in Science Fiction Studies, March 1975, by Frederick Jameson, in “After Armageddon: Character Systems in Dr. Bloodmoney,” which is an obscure novel of mine. I quote: “Every reader of Dick is familiar with this nightmarish uncertainty, this reality fluctuation, sometimes accounted for by drugs,11 and sometimes by schizophrenia, and sometimes by new SF powers, in which the psychic world as it were goes outside, and reappears in the form of simulacra or of some photographically cunning reproduction of the external” (p. 32).

  You can see from Jameson’s description that we are talking about something very like Maya here, but also something very like a hologram. I have the distinct feeling that Carl Jung was correct about our unconsciousnesses, that they form a single entity, or as he called it, “collective unconscious.” In that case, this collective brain entity, consisting of literally billions of “stations,” which transmit and receive, would form a vast network of communication and information, much like Teilhard’s concept of the noosphere. This is the noosphere, as real as the ionosphere or the biosphere; it is a layer in our earth’s atmosphere composed of holographic and informational projections in a unified and continually processed Gestalt, the sources of which are our manifold right brains. This constitutes a vast Mind, immanent within us, of such power and wisdom as to seem, to us, equal to the Creator. This was Bergson’s view of God, anyhow.

  It is interesting how deeply troubled the brilliant Greek philosophers were by activities of the gods; they could see the activities and (or so they thought) the gods themselves, but as Xenophanes put it: “Even if a man should chance to speak the most complete truth, yet he himself does not know it; all things are wrapped in appearances” [emphasis by Dick].

  This notion came to the pre-Socratics by virtue of their seeing the many but knowing a priori that what they saw could not be real, since only the One existed.

  “If God is all things, then appearances are certainly deceptive; and, though observation of the kosmos may yield generalizations and speculations about God’s plans, true knowledge of them could only be had by a direct contact with God’s mind.” (I am quoting Edward Hussey in his marvelous book The Pre-Socratics, p. 35.) And he goes on to give two fragments of Heraclitus: “The nature of things is in the habit of concealing itself” (Fragment 123). “Latent structure is master of obvious structure” (Fragment 54).

  I wish to remind you that the ancient Greeks and Hebrews did not conceive of God or God’s Mind as above the universe, but within it: immanent Mind or immanent God, with the visible universe the body of God, so that God was to universe as psyche is to soma. But they also conjectured that perhaps God was not the great psyche but noos, a different sort of mind; in which case the universe was not his body but God Himself. The space-time universe houses but is not a part of God; what is God is the vast grid f
ield or energy field alone.

  If you assume (and you’d be correct to do so) that our minds are energy fields of some kind anyhow, and that we are fundamentally interacting fields rather than discrete particles, then there is no theoretical problem in grasping this interaction between the billions of brainprints emanating and forming and reforming into the patterns of the noosphere. However, if you still hold to the nineteenth-century view of yourself as a brittle organism, much like a machine, made up of parts—well, you see, then how can you merge with the noosphere? You are a unique, concrete thing. And thingness is what we must get away from in regarding ourselves and in considering life. By more modern views we are overlapping fields, all of us, animals included, plants included. This is the ecosphere, and we are all in it. But what we don’t realize is that the billions of discrete and entirely ego-oriented left-hemisphere brains have far less to say about the ultimate disposition of the world than does the collective noospheric. Mind that comprises all our right brains and in which each of us shares. It will decide, and I do not think it impossible that this vast plasmic noosphere, considering that it covers our entire planet in a veil or layer, may interact outward into solar-energy fields and from there into cosmic fields. Each of us, then, partakes of the cosmos—if he is willing to listen to his dreams. And it is his dreams that will transform him from a mere machine into an authentic human. He will no longer strut about and clank with majestic iron, no longer rule his little kingdom here; he will soar upward, flying like a field of negative ions, like the entity Ubik in my novel of that name: being life and giving life, but never defining himself because no clear-cut name to him—to us—can be given.