Notes on Blindness Read online

  NOTES ON BLINDNESS

  JOHN HULL was Professor of Religious Education at the University of Birmingham. He died in July 2015.

  WELLCOME COLLECTION is the free museum and library for the incurably curious. It explores the connections between medicine, life and art in the past, present and future. It is part of Wellcome, a global charitable foundation that exists to improve health for everyone by helping great ideas to thrive.

  NOTES ON BLINDNESS

  A Journey through the Dark

  JOHN HULL

  This edition published in Great Britain in 2017 by

  PROFILE BOOKS LTD

  3 Holford Yard

  Bevin Way

  London

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  www.profilebooks.com

  Published in association with Wellcome Collection

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  First published in Great Britain in 1990 by Society for Promoting Christian Knowledge (www.spck.org.uk) entitled Touching the Rock

  Copyright © John M. Hull 1990, 2013, 2016

  Foreword copyright © Oliver Sacks 2013

  Introduction copyright © Cathy Rentzenbrink 2016

  Epilogue copyright © Marilyn Hull 2016

  The moral right of the author has been asserted.

  All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without the prior written permission of both the copyright owner and the publisher of this book.

  A CIP catalogue record for this book is available from the British Library.

  eISBN 978 1 78283 361 1

  Contents

  A Note to the Reader

  Introduction by Cathy Rentzenbrink

  Preface

  1. Sinking, Summer 1983

  2. Into the tunnel, Autumn 1983

  3. Beyond light and darkness, Winter 1983

  4. Time, space and love, Spring 1984

  5. The wind and the sea, Summer 1984

  6. Round the bend, Autumn 1984

  7. Beyond feelings, Winter 1984

  8. Still looking, Spring 1985

  9. Waking up blind, Summer 1985

  10. Lost children, Autumn 1985

  11. The gift, Winter 1985/Spring 1986

  12. Touching the rock, Summer 1986

  Epilogue by Marilyn Hull

  Foreword to the original edition by Oliver Sacks

  Introduction to the original edition by John M. Hull

  A Note to the Reader

  This book was first published, as Touching the Rock, by SPCK in 1990, and was reissued in a new edition in 2013. This 2017 edition, published by Wellcome Collection and Profile Books, follows the success of Notes on Blindness (2016), the award-winning documentary adaptation of Touching the Rock.

  Introduction

  Cathy Rentzenbrink

  Why do we read? Sometimes I’m looking for comfort, consolation, distraction or entertainment. Other times I’m seeking to learn new things and to walk a mile in another’s shoes. Perhaps especially when I read memoir, I want to understand and know another human being through the rendering of their world. On rare occasions, all of the above pulls together and I enjoy a deep sense of satisfaction that not only has my reading time been well spent but that I am somehow changed, that what I have learned has shed light on my own journey through this extraordinary life. Notes on Blindness satisfies all these readerly desires and is a beautiful example of how the best books are simultaneously intensely specific but have universal meaning.

  John Hull was an academic and theologian who was registered blind in 1980, around the same time as the birth of his second child. Initially he was preoccupied with the excitement of problem-solving and discovery as he figured out how to live and work. It was three years later as the last light sensations faded and he travelled further into what he calls ‘deep blindness’ that he began recording the observations about his life that form this book on audio cassette, charting the progression from being ‘a sighted person who could not see to being a blind person.’

  This is a practical as well as a metaphorical journey. Hull can navigate himself between home and work very successfully using his cane and the hazards he encounters are more often human than object. He observes how tricky it is for a sighted person to understand that the cane is a tool to enlarge his field of perception, not something he wants to lean upon for support. It is a seeing stick rather than a walking stick, but aspiring helpers will grab and point with it, failing to grasp that he can’t see what they are doing. Not everyone is so well-intentioned. There are taunts from unknown men in the street who shout about imaginary cars or accuse him of being a fraud. What feels perhaps more shocking than this random cruelty is when acquaintances tease him by wanting him to identify them by voice, rather than sensibly introducing themselves. These silly games make Hull feel like he is in the middle of a game of Blind Man’s Buff.

  Human connection is based on reciprocity but, of course, Hull still wants to be fully seen even though he can no longer see. He tells us about becoming disabled, feeling that he has lost part of his manhood and part of his humanity. He often finds himself being discussed as though he were a child as people ignore him to ask his wife what he wants to do.

  What is it like to no longer see the workings of time upon one’s face, or the faces of loved ones? Hull is distressed when he can no longer conjure the image of his wife or his eldest child in his mind’s eye. He has never seen the younger ones. Surrounded by children at a birthday party, Hull realizes that he doesn’t know whether the child happily scrambling about on his lap is his own, and can’t work out how to ask.

  As Hull continues to contemplate the curious nature of his new life, a portrait emerges of a warm, intelligent and reflective man trying to make sense not only of his blindness, but of blindness itself. Work and new ideas are central to Hull’s wellbeing, to the extent that even a single day away from study leaves him less able to grapple with despair. He can’t write a stoic or matter-of-fact book, he tells us, but his quest for understanding will help to keep him sane.

  Hull’s observations on the central question of his attitude towards his blindness are very relevant to coping with any sort of adversity that sees us in the presence of a reality we wish to refuse. Here he poses the dilemma: ‘If I were to accept this thing, if I were to acquiesce, then I would die. It would be as if my ability to fight back, my will to resist were broken. On the other hand, not to acquiesce, not to accept, seems futile. What I am refusing to accept is a fact.’

  Towards the end of the book Hull finds a middle ground between the stark binaries of acceptance and rejection. He calls this ‘integration’ and it leads to another stage on the journey: ‘As one goes deeper and deeper into blindness, the things which once were taken for granted, and which were then mourned over as they disappeared, and for which one tried various ways to find compensation, in the end cease to matter. Somehow it no longer seems important what people look like, or what cities look like … one begins to take up residence in another world.’

  Where once Hull might have appreciated a pretty church, now he is flooded with joy at the sound of the bells. He can tell whether a light is on by lifting his face to it, notes that his skin has become more sensitive to changes in the wind and the sun. He begins to think of himself as a whole-body-seer: ‘A blind person is simply someone in whom the specialist function of sight is now devolved upon the whole body, and no longer specialised in a particular organ.’

  Is there meaning to be found in the blindness? Often p
eople ask Hull about the workings of providence and he is sanguine about the accidental nature of his situation. Born in an earlier time, he’d have lost his sight sooner, born in the future, it may well have been saved, but we can transform the accidental events of our lives so they carry purpose: ‘The most important thing in life is not happiness but meaning. Happiness is the product of chains of accident which tend towards our well-being. Blindness does not make me happy. I did not choose it, nor was it inflicted upon me. Nevertheless, as an accidental event it could become meaningful.’

  John Hull died in 2015. He is survived by his five children and his widow Marilyn who has written an epilogue for this new edition. There is wisdom on every page of the finely wrought piece of self-interrogation he has left behind. These dispatches from the dark but also from the light will stay with me a long time. What a gift it is to the whole of humanity when one person writes with honesty and clarity about the way they experience their world.

  Preface

  John M. Hull

  In reading this book, you probably want to understand blindness better. You want to know what it is like to go blind, and to be blind. A couple of years after losing my own sight, I became interested in blindness and read more than twenty autobiographies of people who had gone blind. These stories amazed me: they were often full of humour, courage and ingenuity. Some told of how they became golf champions, ski experts, medical practitioners and successful business people. Some were written to proclaim a faith, others in the spirit of stoic acceptance. Most of them were inspiring stories of triumph and reconciliation. But I did not find what I was looking for: an account of blindness as I knew it. Maybe I did not look hard enough, or read sufficiently widely. All I can say is that the books I did read did not describe the aspects of blindness which were more significant to me. Many of them were literary accounts: they had a beginning, a middle and an end. They were like novels, with an interesting style, a climax or a resolution. This book is not like that.

  In June of 1983, about two and a half years after I had been registered as a blind person, I began to record on cassette my daily experiences. This was when the truth of being blind began to hit me. You may wonder why it took so long, but the first couple of years were full of exciting problems to be solved. It was only afterwards that I began to make the transition from being a sighted person who could not see to being a blind person. Sometimes I added something to my cassette every day, day after day, but sometimes weeks would go past. I recorded things that I felt strongly about; when they puzzled me, or delighted me, I said what I had to say in order to help me to grapple with what was going on. I kept this up for three years, and gradually the need to make further recordings grew less. I spoke about my children, my work, my relations with women and men, and I recorded my dreams.

  This book is the result. It has no particular ending, because blindness has no ending. It would be nice to be able to say that there was a happy ending, that a miracle happened, but it didn’t. I was interested in how my children would gradually discover what it meant to have a blind father. I was interested in what would happen to my dreams. I recorded my dreams, mostly on the day after the dream took place, sometimes within a few minutes of waking. The dream narratives form a sort of subplot, if it can be called a plot, since the conscious material shows how the unconscious mind struggled with the problem. The relationship between dreaming and waking and the nature of consciousness itself is one of the persistent themes of the book. Other themes are the changing perception of nature, the transformation in my understanding of what a person is, and the problem of making sense of such terrible loss.

  The book is not tightly organised. There are bits and pieces all over the place. There are times when solutions seem to be in sight, so to speak, but there are continual relapses, when nothing seems to have been gained or learned. If there is repetition, it is because the same problems and the same experiences went round and round, interpreted from many aspects.

  To the blind reader

  Blind people differ from each other as much as sighted people do. I do not claim to speak for you, but only for myself. You do not need to know what blindness is like, because you are blind. Perhaps you are reading this book in order to discover companionship with someone else who has passed your way. I hope you find it here.

  1

  Sinking

  Summer 1983

  1 June

  How long do you have to be blind before your dreams begin to lose colour? Do you go on dreaming in pictures for ever?

  I have been a registered blind person for nearly three years. In the past few months, the final traces of light sensation have faded. Now I am totally blind. I cannot tell day from night. I can stare into the sun without seeing the faintest flicker of sunshine.

  During this time, my dreams have continued to be pictorial. Indeed, dreams have become particularly enjoyable because of the colourful freedom which I experience when dreaming. Has blindness, then, made any impact upon my dreams at all?

  About six months ago I had a dream in which my sight improved. I could see my son Thomas. There he was, a cheerful, cheeky, lively little boy of two and a half sitting on my knee.

  My final eye operation took place on 1 August. Thomas was born on 22 August. When I cannot quite remember how long I have been blind, I ask myself how old Thomas is.

  Being present at the birth was a frightening but wonderful experience. They turned on the microphone of the machine which monitored the heartbeat of the baby. I could hear it very clearly as I sat beside the bed. Marilyn and I had been married for little less than a year. The baby’s heartbeat was incredibly fast, coming in little waves of accelerations, in time with the contractions. A lot of the time I did not know what was happening. Marilyn was crying. The bed seemed to be surrounded by midwives and doctors. There were a few quiet moments and then a baby’s cry.

  For about eighteen months I continued to have some visual impression of him. Within a few feet, I could tell where he was lying, and what colour his clothes were. I could tell the broad outlines of his face, when he was yawning or waving. All of the finer details were lost, the little expressions around the eyes, the shades of emotion in the early stages. In the summer of 1981, on the beach in Wales, I used to tie a piece of string around his ankle, so that if he crawled more than a few feet away I would be able to find him again. When he could walk, I used to play with him on the steps of the University Library. I could let him off the reins, because even if he disappeared I could hear the sounds of his shoes as he ran across the stone landings on those quiet, Saturday mornings in the winter, when the campus was almost deserted. Sometimes I would run after him in panic, frightened that he might get to the edge of something before I could catch him. As he became more mobile, and my sight grew worse, these outings became increasingly difficult.

  3 June

  About a week ago I dreamt that I was returning by rail to a town in Normandy. I had an appointment to meet Marilyn in a restaurant which we had visited on a trip to Normandy which we made a year or so before our wedding. I left the station, and paused to examine the map to see where the station was, only to realise that I had left my white cane on the train. What worried me was not so much how I would get around, but the fact that I had lost a piece of my property. I then found myself holding a long metal tube, the sort that is used to prop up a clothes line. I was using this to explore my path, and I noticed that the people in the area around the station were looking at me curiously.

  This is the first time I have dreamt of myself as being a blind person. There are a lot of unresolved contradictions. It would be impossible for a blind person dependent upon a cane to forget to bring it with him. I wanted the independent freedom of movement which would make it possible for me to keep my rendezvous with Marilyn in the restaurant, but blindness would take this freedom away. So I had the white cane, yet I did not have it. I could not move without a sort of substitute for the cane, yet I could see the reactions of the people around me. I had lo
st something which I would need when I met Marilyn. Loss of the cane was not only the loss of my ability to find her, it was the loss of something deeper, potency, the ability to love her.

  I began to carry a short, white cane early in 1980, mainly as a signal to traffic when I was crossing the road. When my sight got worse, I bought a slightly longer cane, and then a longer one still. Finally, I bought a full-length cane, five feet long, with a rounded crook on the handle. I never seemed to have the time for any mobility training, although occasionally I wondered if I was developing bad habits in my technique, which could have been avoided with some formal instruction.

  On the whole, my experience has been that, if I have a bad habit, it causes me some inconvenience or inefficiency in my movement, and is naturally corrected in the effort to move more freely. In other words, blindness itself imposes an iron law upon the user of the white cane. Lampposts, kerbs and stairways are the best teachers.

  5 June

  Sometimes when I greet people by saying, ‘Nice day!’ they remain unresponsive or even appear surprised. The idea of a nice day is largely visual. A nice day occurs when there is a clear, blue sky. The sun will be shining and it may be reasonably warm, although even a bright clear day in the middle of winter will be called a ‘nice day although a bit nippy’. A sighted person would not call it a nice day, let alone a lovely day if it were overcast.

  For me, the wind has taken the place of the sun, and a nice day is a day when there is a mild breeze. This brings into life all the sounds in my environment. The leaves are rustling, bits of paper are blowing along the pavement, the walls and corners of the large buildings stand out under the impact of the wind, which I feel in my hair and on my face, in my clothes. A day on which it was merely warm would, I suppose, be quite a nice day but thunder makes it more exciting, because it suddenly gives a sense of space and distance. Thunder puts a roof over my head, a very high, vaulted ceiling of rumbling sound. I realise that I am in a big place, whereas before, there was nothing there at all. The sighted person always has a roof overhead, in the form of the blue sky or the clouds, or the stars at night. The same is true for the blind person of the sound of the wind in the trees. It creates trees; one is surrounded by trees whereas before there was nothing.