Archive for the ‘vitalism’ Category
[Ed. Note: This post is a short story I wrote a few months ago. Combines my passion for the Pacific Northwest with my interest in the mythic and Lovecraftian. Submitted it a couple of places without luck, and decided it would appropriately find a home here. Hope you enjoy. If you do, re-posts, Facebook shares and re-Tweets are quite welcome.]
The Maddening Mountains
There is a way it rains in the Pacific Northwest reminding you life has always been here. It was here – skyscraper trees standing with grace against the everlasting tide – before you were ever born. It will be here when you’re gone. That rain is also a quiet voice. It is the voice of the mountains.
I once heard that voice.
Those mountains. It never made sense. How could they just “be”? And yet they clearly were. I watched them before I heard them. They sat majestic and proud evening after evening, the setting sun highlighting every intricate valley and showy snow-capped peak, only to become sullen and for days, sometimes weeks, be obscured in dense cloud. Even in these times there would be glimmers – a lone peak briefly revealing itself, reminder of ageless Olympian presence.
Like old women all huddled together, they started with idle chatter, and appeared as hunched over crones in certain lights. Then came the secrets, the vast knowing. I could never dream such vaulted comprehension was possible, before. The mountains told their stories. And they were long, for mountains are ancients. They told tales in the life-giving rain that dripped off their backs, bubbling and winding wildly down to the sea.
The mountains continued their soft sounds, words indistinguishable from a wind blowing across the strait. They told of the shore, a place where they spoke to the sea. And what conversations they had! In its solemn, sullen and soul-destroying ire, the sea thought I was descended of maritime folk and wouldn’t even whisper in my ear. But the mountains had hinted.
There were times, when water was low and waves few, where mountain and sea merely murmured, barely audible, their quiet exchange the sound of a few raindrops. At other times, sea roared and raged, crashing and splashing into the side of mountain. I wanted to know what the sea was trying to say in these times, yet the mountains would not tell me.
Those maddening mountains, how little they cared. They’d revealed a few things in passing, when wind, water and waves were just right. I wondered; what ageless secrets of the earth did they still contain? What unfettered reserves of life did they harbor?
Though their voice could sometimes so deeply soothe, it also reminded of difference. How young, silly and innocent I felt. The mountains once said that to them I sounded and acted as a hummingbird, or even a mayfly, would to me. They would be gregarious and do their best to make me feel an equal. Still I was often deeply humbled.
The mountains once talked to me a lot. They spoke the words of the Salish, the Bella Coola, the Comox, the Nootka and the Tlingit. And, for a time, I understood them all. I felt their strength and eternal presence. They were always fickle, however, coquettish in spite of imposing vastness. Such is the odd, playful way of mountains.
And then the mountains grew quieter. They almost stopped their cautious dialogue with me altogether and wouldn’t tell me why. I asked, and they hinted it was something they’d been told.
I asked and asked (a lifetime passed) – who was it that caused them to fall silent? Who told them to stop speaking?
In the end, only one name was uttered. He was the walker upon the winds, they said.
Who was this wind-walker, I asked and asked (and another lifetime passed).
“Ithaqua,” the mountains said.
In this utterance I became a babbling and to all appearances incoherent fool in the company of fellow men. I was trapped, and inside such a feeble husk as the mind. The mountains couldn’t know the last word they spoke would bring me irreversible madness.
I knew thereafter of others, though their names were never spoken. Some dwelled there with the mountains across the strait. But the mountains wouldn’t speak of them, for the others were older and greater still.
Nonetheless, I know they are there. I know to whom the mountains, deaf even to the ferocious and fearsome voice of the sea, listen. The one whose name was uttered speaks in whispers. But, I suspect, the others do more than whisper. Their words break the world. It is from them, I believe, that the mountains came.
The mountains say no more. And I’ve heard enough. I know of Borea, and the moons whose names are said (nay, whispered) in hushed hatred.
Those maddening mountains are now silent. And so am I. But it is good to remember how they spoke.
We exist in a social and intellectual world that is deeply schizophrenic. As the tradition of the Marxists reminds us, society is constructed and constrained by class, economics, and control of the means of production. Thinkers from the Frankfurt School extended the idea of limits and constraint into the realm of the academic and aesthetic, speaking of “instrumental rationality” and “the culture industry.” Philosopher Michel Foucault showed us how our very bodies and minds are disciplined and ordered by dominant knowledge forms, forms that further shape our most basic institutions. His project of trying to intervene into this normalizing process with his deep quasi-psychiatric analysis and treatment of post-Enlightenment society met with mixed results.
Postmodern thinkers like Derrida and Lyotard have added further complications, undermining the notion of grand narratives and even the fixed meaning of text itself. At times it seems we are left in a chaotic, endlessly confusing, frustratingly relativist world. Few still revel in this intellectual morass without any even vague guideposts, much as it at times does provide for dynamic and playful aesthetic outbursts.
And thus we are left with life. Life constantly ordered, organized, constrained, systematized, analyzed, institutionalized, disciplined, proscribed, described, and, sadly at times, senselessly destroyed.
But, despite these factors, life is a constant reminder of the small, essential truth of vitalism. It remains, sometimes only in slight, subtle ways, sometimes only in fits and starts, ultimately unpredictable in any universal sense. No ordered, mechanistic, technocratic system, regardless of its ferocity or scale, can completely consume life’s endlessly unpredictable and dynamic process of becoming.
Power is a heady and dominant notion in our world, but life is, in its essential nature, beyond the constraints of power. To believe in life as life, to accept some small segment of the idea of vitalism, is to, in the final analysis, “fight the power.”
N.B. The original draft of this text is about fifteen years old…It was recently rediscovered and necromantically re-animated and re-purposed as a blog post.
Is there a greater regret than forgetting beauty? To have known the beautiful — truly, immanently, intimately — and to forget that fact is akin to death. It is certainly a tragedy.
Simple stunning beauty, like the rich, subtle gradations of color in a perfect sunset, is never really forgotten. It lives within, it makes up our being.
But one must make the effort — must remember the light — the brilliant, beautiful, life-giving light — even in the depths of darkness. It is that which nourishes and sustains.
Beauty is alchemy. It transforms a leaden heart into a golden glowing grace. It is rock-solid philosophy. Unshakable. A foundation for the ages, immune to any challenge, argument or skepticism.
“She walks in beauty, like the night.” Maybe. Rather her beauty transforms — transmutates — night into day. Makes the darkness shine. Turns subtle shadowy forms into transcendental perfection.
The truth is there’s no regret — no place for sadness. Beauty cannot be forgotten. It will always be. It will not be forgotten. It simply is.
It is the seeing, the remembering — that is the art. To have eyes for the purpose. To open the blinds that cover the windows in a darkened room of the soul. That’s a worthwhile quest.
Beauty…I always remember. And love.
Life doesn’t make any sense. There is no rhyme or reason. No greater understanding to be had, no deeper meaning to be made. But life has purpose. More than this, life is purpose. That’s all it is – a blind, instinctual drive to be; to exist. It’s a constantly renewed desire; a wanting and needing without end. It’s no wonder that some long for the peace of death, as life is the ultimate state of disharmony – a constant irritation. An itch that can never be satisfyingly scratched.
This is the purity of telos – of the end of life. Life pushes, life swells, life consumes and is consumed. This is the primal function of Aristotle – the anima nurtritiva – the nutritive soul. It exists, it generates, it grows, it seeks out nutrition and sustenance, without sense or reason. The philosopher Spinoza saw this as the essential, inevitable fact of the living; that it strives to survive. He called this principle of animation in living things “conatus” (striving).
This is also the essential madness of life. It’s an impulse akin to the horror writer H.P. Lovecraft’s “blind idiot god” Azathoth: “Outside the ordered universe [is] that amorphous blight of nethermost confusion which blasphemes and bubbles at the center of all infinity – the boundless daemon sultan Azathoth, whose name no lips dare speak aloud, and who gnaws hungrily in inconceivable, unlighted chambers beyond space and time…” Indeed, it is we, as human beings trapped in a consciousness whose purpose and origin will forever escape us, who “gnaw hungrily” in our own minds – which in a manner of speaking are “inconceivable, unlighted chambers beyond space and time.”
Life is the eternal cusp of becoming. It is what Heidegger described as “being” (Dasein). It is the point toward which we constantly strive but never arrive. Life, the essential fact of our very existence – our life force – is desire. Desire and pleasure are connected but not synonymous. Desire is that force which compels us to the point of satisfaction – to the point of reaching our goal (whatever it may be). It is the neurological system that behaviorists argue impels us towards certain behaviors.
The problem, of course, is that this system is at its most engaged – the neurons fire most intensely and the release of dopamine is most pronounced – at a point before we reach our objective. And so, in the end, we as living things are wired to seek and compelled to desire regardless of the outcome.
One can derive all sorts of pseudo-profound axioms about life and its meaning from this fact (i.e. “it’s about the journey, not the destination”). But these are just echoes of mind, of our desire to create patterns, to believe there is true purpose and meaning behind our actions.
There isn’t, of course. Our purposes and actions are no more significant than those of a flea biting a dog, or of that dog’s preoccupation with a ball or a bone that it cannot reach.
In the end, that is our end. We live and breathe and grow and think in spite of ourselves. We are built to strive. Towards what it usually isn’t clear. But always there is the impulse, the compulsion. Always we are propelled forward, oozing out into the world like a cup full of liquid spilling out onto a clean table.
And so, this is why the pursuit of desirelessness – of the contemplation of desirelessness – is the ultimate purpose. And yet, it is not a pursuit – or at least cannot be understood as a pursuit. In fact it cannot be understood at all. It’s a pursuit beyond all pursuits. This is the vipassana – insight into the true nature of reality. This insight is at root insight-less. It is being one with Lovecraft’s “blind idiot god.” It is, in a sense, a being beyond being.
Slack accepts, even thrives, on the idea of chaos. Most fear chaos. Chaos reminds us of the laws of thermodynamics and entropy, of the breakdown of all things. For living things, this implies death and decay; that which lives naturally avoids death, and, by extension, chaos.
But avoiding something requires effort. This is antithetical to slack. As Epicurus reminds us “Don’t worry about death.” “Death is nothing to us,” he says, for “when we exist, death is not yet present, and when death is present, then we do not exist.”*
Thus, slack should not concern itself with the apparent perils of chaos. This particularly since slack is instinctually opposed to order. Order implies law and justice. And control. These are all inimical to slack. Control requires effort, often of monumental proportions. Justice gives one what one is due, but is contrary to the principle of slack, which holds that things “just happen,” sometimes — even often — unjustly. Law is the instrument of this unjustness.
Order is an illusion; a notion that we can impose structure with effort. But the real order is beyond us, and exists regardless of the outer appearance of chaos. Slack accepts this, and by extension takes chaos at face value.
*Brad Inwood and L.P. Gerson, eds., The Epicurus Reader: Selected Writings and Testimonia (Indianapolis: Hackett, 1994), viii.
This is a new idea for a series of posts. What follows is a collection of ephemera — bits and pieces of fiction projects I have started, but never managed to finish. It’s in keeping with the subtitle of this blog (“fragments”) and an attempt to exorcise some creative demons and clear the mechanism for future forays. Hope you enjoy this first offering…
This incomplete fragment of fiction (hence the “false front”) was written a few years ago and intended as the beginning of a chapter of a sci-fi novel tentatively titled “The Orgonocrats”. It was inspired by research I was doing on Wilhelm Reich, the pioneering psychiatrist who proposed the idea of “orgone energy” — a kind of life energy permeating the universe and crucial in his understanding of sexuality and health. I’ve argued in a chapter of a book I recently co-edited that he is a kind of vitalist.
The premise behind “The Orgonocrats” was pretty straightforward, if quirky. Set in the fairly near (cyberpunk-esque) future, it envisions a society heavily influenced by eugenics, genetic engineering, designer babies, and all that jazz. Sexuality for the sake of reproduction has become somewhat passe — “normal” sex is thus a kind of taboo. This is made even more problematic because STDs and the like have mutated and spread in deadly proportions. At the same time, scientists have discovered that “orgone energy” is real; that it can be harvested and distilled. And in a world of alienation and isolation it has become a very desirable substance — both as drug, and (as I was going to reveal as the novel developed) as source of almost limitless “cosmic” energy with all sorts of potential applications. It is thus the “currency” in this new society — like oil is in ours — and there are attempts to control and dominate its production and distribution. That’s where the title — “The Orgonocrats” — comes in. The reference to “unbusted” clouds is a nod to Reich’s development of a device called a “cloudbuster” (which you can still go and see) that he thought could harness orgone energy to control the weather. I was going to use this idea, and the notion also hinted at in this piece that orgone has a key spiritual component, prominently in the novel. Without further ado, here’s a fragment of chapter one — “Hell’s Altar Boy”:
1. Hell’s Altar Boy
The stars, obscured by clouds – unbusted – for years. But that didn’t prevent the search for light. The girls were glowing, ringed with the rapture. Those Sisters of the Cosmic Embrace were cute, boy. All dressed (if that’s what you could call it) in slick sheer silver sass and high black bitch boots. Two of them were standing in front of a small marquee some clever, pseudo-literate wag had arranged to read: “Cum commune with the cosmos…”. But Mako didn’t have the “sense”, and rubbing wasn’t on his mind.
The Church of the Cosmic Embrace was tucked in a dark alley, indistinguishable from the rest of the rotting relics of the age of guns, germs and steel. No shiny glass and synth-ceramic bizboy arcologies around these parts. Just lots of forgotten middle tech, crumbling red brick and human detritus…And the sisters.
One of them moved into the alley to intercept Mako; A tall girl, no more than nineteen, but looking like she’d been to hell and back with a smile on her face – maybe she had. Her long, full, firm thighs were exposed and pale, framed by short shiny hot pants and high-heeled boots, laced about fifty times all the way up over her knees. Above a wide clear plastic belt was a stretch of creamy bare midriff, soft but tight, and a half-hearted silver sequin halter, barely covering the bottom of her big, round breasts. They spilled out of the top too, creamy quarts of fulsome flesh. Her hair was high and elaborate, like a blond bird of paradise, little twisty tendrils dangling alluringly at her temples. She completed the look with dark red-black lipstick, fake lashes and too much azure eye shadow.
“You looked charged up,” she said, smiling widely and reaching for his arm.
“Got places to go,” Mako replied, stopping at her touch but still half-turned to head down the alley, away from the sisterly temptress and her curvaceous cadre.
“Can take you wherever you want,” she beamed up at him, leading his eyes with her obscenely long silver painted nails. They slid sharply down from his temple to the collar of his weathered leather jacket. “And bring you back, too.”
“Sorry,” he turned to go, gently brushing her claws away from his face.
“What are you afraid of?” The girl asked, taking a different, more challenging tangent. This caught the attention of her companion, a shorter redhead with heavenly hips and hypnotic green eyes.
“Nothing” Mako replied. “I’m in the same business as you, just have better guarantees.” He reached into his jean pocket for something.
The girl panicked a little and stepped back, her thick-lash-framed eyes widening apprehensively. A professional, Mako knew she sensed a deal going bad. But not in the way she thought…
His hand came out with a small chrome vial, about twice the size of his index finger, with a bright, sharp digital readout along its side.
Just as the big blonde was about to shriek with fear, her petite redheaded friend came up behind her and touched her lightly on the shoulder, briefly startling her but also calming her.
“This is Mako,” the redhead said. “He’s a loan shark.”
Mako looked down at the vial in his hand, and reflected on how accurate that description was. “Lone” indeed.
Suddenly the sultry seller became a potential customer, as Mako uttered the simplest of pitches: “You want some?” He was deadpan, as if he didn’t care whether she bought from him or not. Someone always eventually, and eagerly, did.
“What is it?” the girl asked. Looking somewhat innocently from Mako back to her friend. Like a deer caught in headlights, this one. He looked over at the redhead and shook his head in disbelief.
“If you don’t know, you probably don’t want any.” The redhead intoned, trying to wake her luscious blonde friend from a stupor. Mako could already see she was hypnotically drawn to the vial in his hand. This was the part that always amazed him.
“You girls give it away in the ‘spirit’ of the church, or whatever they’re calling it these days. This is Holy Water to you, sugar.” He was being too cute – this poor creature was like a pretty pet. But the redhead might be more feral.
“Listen, Mako, we don’t need your theology lesson tonight, hun.” “Why don’t you keep rolling…” As if on queue, he thought.
“Right…Like I said, got places to be.” True enough. He turned to go.
“Is that pure o-gone?” The blonde asked, her mascara-laden eyes wide with amazement.
Mako spun back around with a devilish grin slowly spreading across his face. “Sure is.” He said…
“Burroughs posits an information virus (or ‘virus’ [like]). (Not so, KW says.)
If that plasmic energy is alive, and it is (or it carries) information, then we have living information. Logos? Information plasma which enters through the optic nerve primarily — or auditorily. Signals that control our brains, open GABA blocked circuits. Like pressing keys on a typewriter.
Once having entered the person’s brain via the optic nerve it now modulates brain functioning so that the person subliminally transduces messages (including instructions) and hence is a ‘cell’ in the brain, responding to sentient override — lifted out of the blind forces of the Yin realm, his actions integrated with that of all others like him. It’s like a beehive, a colony entity, and is immortal, replenishing and shedding continually. Member-units (v. Schopenhauer on the fruit flies*).
*In The World as Will and Representation, vol.1, Schopenhauer uses beehives and ant-colonies as an example of the “will-without-knowledge” working in nature.”
From Pamela Jackson and Jonathan Lethem, eds., The Exegesis of Philip K. Dick (New York: Houghton Mifflin, 2011), 360, 907.