…More interesting was the fact that Heptapod B was changing the way I thought. For me, thinking typically meant speaking in an internal voice’ as we say in the trade, my thoughts were phonologically coded. My internal voice normally spoke in English, but that wasn’t a requirement. The summer after my senior year in high school, I attended a total immersion program for learning Russian; by the end of the Summer, I was thinking and even dreaming in Russian. But it was always spoken Russian. Different language, same mode: a voice speaking silently aloud. The idea of thinking in a linguistic yet non-phonological mode always intrigued me. I had a friend born of deaf parents; he grew up using American Sign Language, and he told me that he often thought in ASL instead of English. I used to wonder what it was like to have one’s thoughts be manually coded, to reason using an inner pair of hands instead of an inner voice. With Heptapod B, I was experiencing something just as foreign: my thoughts were becoming graphically coded. There were trance-like moments during the day when my thoughts weren’t expressed with my internal voice; instead, I saw semagrams with my mind’s eye, sprouting like frost on a windowpane. As I grew more fluent, semagraphic designs would appear fully-formed, articulating even complex ideas all at once. My thought processes weren’t moving any faster as a result, though. Instead of racing forward, my mind hung balanced on the symmetry underlying the semagrams. The semagrams seemed to be something more than language; they were almost like mandalas. I found myself in a meditative state, contemplating the way in which premises and conclusions were interchangeable. There was no direction inherent in the way propositions were connected, no “train of thought” moving along a particular route; all the components in an act of reasoning were equally powerful, all having identical precedence…Looking at a sentence like this one, I understood why the heptapods had evolved a semasiographic writing system like Heptapod B; it was better suited for a species with a simultaneous mode of consciousness. For them, speech was a bottleneck because it required that one word follow another sequentially. With writing, on the other hand, every mark on a page was visible simultaneously. Why constrain writing with a glottographic straitjacket, demanding that it be just as sequential as speech? It would never occur to them. Semasiographic writing naturally took advantage of the page’s two-dimensionality; instead of doling out morphemes one at a time, it offered an entire page full of them all at once.

…The heptapods are neither free nor bound as we understand those concepts; they don’t act according to their will, nor are they helpless automatons. What distinguishes the heptapods’ mode of awareness is not just that their actions coincide with history’s events; it is also that their motives coincide with history’s purposes. They act to create the future, to enact chronology.

Freedom isn’t an illusion; it’s perfectly real in the context of sequential consciousness. Within the context of simultaneous consciousness, freedom is not meaningful, but neither is coercion; it’s simply a different context, no more or less valid than the other. It’s like that famous optical illusion, the drawing of either an elegant young woman, face turned away from the viewer, or a wart-nosed crone, chin tucked down on her chest. There’s no “correct” interpretation; both are equally valid. But you can’t see both at the same time. Similarly, knowledge of the future was incompatible with free will. What made it possible for me to exercise freedom of choice also made it impossible for me to know the future. Conversely, now that I know the future, I would never act contrary to that future, including telling others what I know: those who know the future don’t talk about it. Those who’ve read the Book of Ages never admit to it.

…If I could have described this to someone who didn’t already know, she might ask, if the heptapods already knew everything that they would ever say or hear, what was the point of their using language at all? A reasonable question. But language wasn’t only for communication: it was also a form of action. According to speech act theory, statements like “You’re under arrest”, “I christen this vessel”, or “I promise” were all performative: a speaker could perform the action only by uttering the words. For such acts, knowing what would be said didn’t change anything. Everyone at a wedding anticipated the words “I now pronounce you husband and wife”, but until the minister actually said them, the ceremony didn’t count. With performative language, saying equaled doing.

For the heptapods, all language was performative. Instead of using language to inform, they used language to actualize. Sure, heptapods already knew what would be said in any conversation; but in order for their knowledge to be true, the conversation would have to take place

…Was it actually possible to know the future? Not simply to guess at it; was it possible to know what was going to happen, with absolute certainty and in specific detail? Gary once told me that the fundamental laws of physics were time-symmetric, that there was no physical difference between past and future. Given that, some might say, “yes, theoretically.” But speaking more concretely, most would answer “no”, because of free will. I liked to imagine the objection as a Borgesian fabulation: consider a person standing before the Book of Ages, the chronicle that records every event, past and future. Even though the text has been photoreduced from the full-sized edition, the volume is enormous. With magnifier in hand, she flips through the tissue-thin leaves until she locates the story of her life. She finds the passage that describes her flipping through the Book of Ages, and she skips to the next column, where it details what she’ll be doing later in the day: acting on information she’s read in the Book, she’ll bet one hundred dollars on the racehorse Devil May Care and win twenty times that much. The thought of doing just that had crossed her mind, but being a contrary sort, she now resolves to refrain from betting on the ponies altogether.

There’s the rub. The Book of Ages cannot be wrong; this scenario is based on the premise that a person is given knowledge of the actual future, not of some possible future. If this were Greek myth, circumstances would conspire to make her enact her fate despite her best efforts, but prophecies in myth are notoriously vague; the Book of Ages, is quite specific, and there’s no way she can be forced to bet on a racehorse in the manner specified. The result is a contradiction: the Book of Ages must be right, by definition; yet no matter what the Book says she’ll do, she can choose to do otherwise. How can these two facts be reconciled? They can’t be, was the common answer.

A volume like the Book of Ages is a logical impossibility, for the precise reason that its existence would result in the above contradiction. Or, to be generous, some might say that the Book of Ages could exist, as long as it wasn’t accessible to readers: that volume is housed in a special collection, and no one has viewing privileges. The existence of free will meant that we couldn’t know the future. And we knew free will existed because we had direct experience of it. Volition was an intrinsic part of consciousness. Or was it? What if the experience of knowing the future changed a person? What if it evoked a sense of urgency, a sense of obligation to act precisely as she knew she would?

…Consider the phenomenon of light hitting water at one angle, and traveling through it at a different angle. Explain it by saying that a difference in the index of refraction caused the light to change direction, and one saw the world as humans saw it. Explain it by saying that light minimized the time needed to travel to its destination, and one saw the world as the heptapods saw it. Two very different interpretations. The physical universe was a language with a perfectly ambiguous grammar. Every physical event was an utterance that could be parsed in two entirely different ways, one causal and the other teleological, both valid, neither one disqualifiable no matter how much context was available.

When the ancestors of humans and heptapods first acquired the spark of consciousness, they both perceived the same physical world, but they parsed their perceptions differently; the world-views that ultimately arose were the end result of that divergence. Humans had developed a sequential mode of awareness, while heptapods had developed a simultaneous mode of awareness. We experienced events in an order, and perceived their relationship as cause and effect. They experienced all events at once, and perceived a purpose underlying them all. A minimizing, maximizing purpose.

…Even though I’m proficient with Heptapod B, I know I don’t experience reality the way a heptapod does. My mind was cast in the mold of human, sequential languages, and no amount of immersion in an alien language can completely reshape it. My world-view is an amalgam of human and heptapod. Before I learned how to think in Heptapod B, my memories grew like a column of cigarette ash, laid down by the infinitesimal sliver of combustion that was my consciousness, marking the sequential present. After I learned Heptapod B, new memories fell into place like gigantic blocks, each one measuring years in duration, and though they didn’t arrive in order or land contiguously, they soon composed a period of five decades. It is the period during which I know Heptapod B well enough to think in it, starting during my interviews with Flapper and Raspberry and ending with my death.

Usually, Heptapod B affects just my memory: my consciousness crawls along as it did before, a glowing sliver crawling forward in time, the difference being that the ash of memory lies ahead as well as behind: there is no real combustion. But occasionally I have glimpses when Heptapod B truly reigns, and I experience past and future all at once; my consciousness becomes a half century-long ember burning outside time. I perceive—during those glimpses—that entire epoch as a simultaneity. It’s a period encompassing the rest of my life, and the entirety of yours.

…We never did learn why the heptapods left, any more than we learned what brought them here, or why they acted the way they did. My own new awareness didn’t provide that type of knowledge; the heptapods’ behavior was presumably explicable from a sequential point of view, but we never found that explanation. I would have liked to experience more of the heptapods’ world-view, to feel the way they feel. Then, perhaps I could immerse myself fully in the necessity of events, as they must, instead of merely wading in its surf for the rest of my life.