Secret history: like the one Greil Marcus tracks in Lipstick Traces. That’s what a friend sees me working toward in these trance-scripts. The “Gnostic” in me is drawn to the detective role entailed by such a tale: the “postmodern sleuth” who explores the maze of the contemporary, ever-skeptical of the machinations of the simulation, the Spectacle, the construct. The Gnostic responds to History with cosmic paranoia. History is a Text upon which one exercises an hermeneutic of suspicion. Or in the best versions of Gnosticism, as in the work of philosopher Ernst Bloch, an hermeneutic of hope, with dream or Imagination the absent Messiah deconcealing itself across time. The conservative philosopher Eric Voegelin warns that hope of this sort prompts a reckless utopianism, a desire to “immanentize the eschaton.” For a Christian like Voegelin, the eschaton is a day of judgment, whereas for the Gnostic, it’s the resurrection into joy and the dawn of a New Age. The Catholic trembles while the Gnostic revolts. I think of Allen Ginsberg on the back cover of his book Kaddish, asserting the “triumphancy of Self over the mind-illusion mechano-universe of un-feeling Time.” By “Self,” Ginsberg means the defenseless, open, original self we all share in common, not the mere individual of liberal ideology, the monad disaggregated from the whole. Time is revealed as mind-illusion as we conduct our secret history. Events share affinities and those affinities arrange themselves into stories. The best Gnostics are the ones who become bricoleurs.
We gathered in a circle, some of us in chairs, others of us on blankets, on a sunny afternoon, celebrating a friend’s 40th birthday. It’s a lovely day — quality time with friends, all of us pleased to be together, laughing, telling stories, sharing observations and enthusiasms. Afterwards, I reflect upon Allen Ginsberg’s centering of Carrie Nation in the midst of the vortex in his antiwar poem “Wichita Vortex Sutra.” Nation was a temperance zealot. She ran around cities like Wichita attacking alcohol-serving establishments with a hatchet in the decades prior to Prohibition. I recall there being a straightedge band named after her in the 1990s, as well as a fictional band in Russ Meyer’s 1970 film Beyond the Valley of the Dolls. Is Ginsberg suggesting that Prohibition birthed Vietnam? What is a vortex? In his 1914 essay “Vortex,” modernist poet Ezra Pound described the latter as “the point of maximum energy.” But of course, Pound was a fascist. Is his essay one we need to read to understand Ginsberg? It’s a modernist manifesto, one that launched the short-lived movement known as Vorticism. (British fascist Wyndham Lewis is the other major figure linked with the movement.) Pound was obsessed with “race” and “race-memory” and attacked hedonism. Yet he’s widely considered one of the most influential poets of the twentieth century. The “Vortex” essay ends with a quote from Pound’s lover and contemporary, the modernist poet H.D. The latter is a curious figure, for sure. H.D. experienced “visions,” sought treatment from Sigmund Freud, and dabbled in the occult. For further discussion of H.D.’s interest in the latter, see Matte Robinson’s book The Astral H.D.: Occult and Religious Sources and Contexts for H.D.’s Poetry and Prose.
Here I am once again reading Allen Ginsberg’s “A Supermarket in California,” a poem I’ve been reading for most of my adulthood. Today, though, is the first time I see the supermarket through which the poet wanders as both sacred and profane: a supermarket of neon and concrete, certainly, but also a supermarket of the spirit. Ginsberg wanders amid Whitman’s “enumerations” and “penumbras,” the catalogued universe of American consumerism — but he dwells there with his ancestors, in an afterlife like the one imagined by the ancient Greeks. Whitman is addressed and invoked throughout the poem. Ginsberg questions him as if Whitman were an American Virgil leading Ginsberg through the inferno of the American Century. The poem travels from the bright light of the new postwar supermarket to a lonely American night. The Spanish poet Federico García Lorca shops here, too, apparently. Ginsberg wonders what Lorca was doing there “down by the watermelons.” Lorca was executed by fascists during the Spanish Civil War. Ginsberg follows these figures, though he also imagines in a somewhat paranoid manner that he himself is being followed or trailed by “the store detective,” as if the poet were a character in one of the era’s films noir. All of this thinking occurs on the night of a full moon. It’s a “weird” poem, is it not? Weird as in the way Erik Davis uses the term in his book High Weirdness. The supermarket is as much in Hades as it is in California. I read it now while tending a small fire in a fire-pit in my backyard. Whitman seems dismayed by the country’s development in the half-century since his passing. The “lonely old grubber,” who always said he was immortal, appears in the poem eyeing and questioning the grocery boys. “Who killed the pork chops?” he asks. “What price bananas? Are you my Angel?” The questions suggest confusion, suspicion, bewilderment, and indignation. Why do we find ourselves in this world, he seems to be asking, rather than “the lost America of love,” the one we dream? Why, though, does the poem end beside the waters of Lethe? Perhaps that is where the poet locates America spiritually and psychogeographically.
Pantheism is a condition of democracy, is it not? Athens is a many-voiced cosmos. I imagine it would be a condition of any polis built atop slavery and conquest, no matter the imperial ambitions of passing and changing monotheocratic regimes throughout history. Even “secular” states, monotheocratic in their own right, possess those who believe in angels, demons, spirits, ghosts, ancestors. Western rationalism demands adherence to a realism that denies these realities. The West imagines itself to be superior — more “Enlightened.” It brandishes its weapons and says “Might Makes Right.” Police keep a bloody peace, the latter maintained through ritualistic violence. The poet Allen Ginsberg recognized this; America worships a bloodthirsty god — a god like Moloch, the deity denounced in the second section of Ginsberg’s “Howl.” Yet rebellion persists; people rise up, riot, live communally, wage culture war, reclaim land. To win, we must ease the Other’s fears so as to prevent further violence.
Di Prima was born in Brooklyn, NY in 1934. Her maternal grandfather was an active anarchist — a friend and confidant, in fact, of another author I’m teaching this semester, Emma Goldman. Like her fellow Beat writer Allen Ginsberg, Di Prima grew and evolved over the course of her long career alongside the leading countercultural movements of her time. She protested the Vietnam War; she experimented with free love and lived communally with others; she promoted mind expansion through use of psychedelics. After editing a newsletter called The Floating Bear with Amiri Baraka (LeRoi Jones), Di Prima spent much of 1966 with Timothy Leary’s crew of utopian psychonauts and psychedelic spiritualists at Millbrook. Her Poets Press published the first two editions of Leary’s Psychedelic Prayers in Spring 1966.
I’m planning to teach Diane Di Prima’s Revolutionary Letters (or excerpts therefrom, not the book in its entirety) in my course this fall. The work is a serial poem begun by Di Prima in 1968. It was published as part of the famed Pocket Poets Series from City Lights Books — the same series that released the original iconic edition of Allen Ginsberg’s Howl and Other Poems a decade earlier. Di Prima lived for much of 1966 with Timothy Leary’s crew in upstate New York on the Hitchcock estate in Millbrook.
I haven’t been much of a late-night DJ lately, speaking out across the airwaves, broadcasting via trance-script. Sarah and I have been hard at work. Time to relax, clink glasses, admire a mason jar filled with roses and azaleas picked from our garden. But work calls and the baby calls, placing demands upon our time. A student shares with me Allen Ginsberg’s plea to the Hell’s Angels, a piece the poet read at San Jose State College, asking the Angels not to violently disrupt a peace protest. Why did the Angels refuse Ginsberg’s plea? Was there a flaw in the poet’s telling of the difference between poetry and rhetoric? It’s the same difference Audre Lorde struggles to master in her poem “Power.” How does one ease the Other’s fears so as to prevent further violence? Gene Youngblood says leave the culture without leaving the country. Secede from the broadcast. Build the worlds that will be the destinations and destinies of those who walk away. Use these worlds for meditation and transform oneself. “You’re either leaving,” Gene notes, “or you’re not.” Invite alterity into one’s media universe. Gene calls the current era “The Build,” as we detach from the corporate-state broadcast into that which comes next.
She’s growing quickly. She’s active, inquisitive, communicative, discerning. We hang out. We go for walks. We return home to home cooking and mother’s breast. The household looms large around the edges of each day. I come home from walks eyes heavy with pollen. Allergy season. I’m interested to see what students do with this week’s readings: texts by Abbie Hoffman and John Sinclair. I dig in and learn about Abbie’s friendship with Allen Ginsberg. The two writers admired each other’s work. Ginsberg influenced Yippie politics and Hoffman’s brand of revolutionary political theater through a piece he wrote called “Demonstration or Spectacle as Example, As Communication.” (Abbie’s archives are available, by the way, at University of Texas at Austin.)
The backs of my hands above my knuckles are chapped from the cool winter air, so I apply lotion. Can self-care of that sort act by law of correspondence upon the circle, the cosmos, the whole? Is that what was meant by books like Getting It Together and Centering? Is that what M.C. Richards sought at Black Mountain College? How does one “center”? Can it mean gifting oneself and the others with which one lives one’s attention and love through dance and play? I picture myself and my daughter as Luke and Yoda, the one carrying the other. Time to teach, time to practice pedagogy, each teaching each. I imagine my Moby as the garb of a Jedi. What do I say to F. to help her find her way? Perhaps I should read aloud to her the passage from Walt Whitman’s Democratic Vistas quoted at the start of Allen Ginsberg’s The Fall of America. Show her the “half-hid warp,” the threads of friendship, intense and loving comradeship, the milk of human kindness. Read Ginsberg’s “Beginning of a Poem of These States” in light of the Black Snake or Zuzeca Sapa prophecy of the Oceti Sakowin. Note for the sake of remembrance via time capsule the lovely sounds F. makes at four weeks of age (or there about) while breastfeeding: lip-smacking exhalations, small gasps of pleasure, relieved sighs.
Students and I discussed Allen Ginsberg’s “America” today. What if instead we had taken the poem’s use of apostrophe — America addressed as though it were a person — and performed it together as a class? What might we have said to one another? Would any of us have dared to be as candid as Ginsberg?