Neighbors across the street waste the entire day — a day of blue skies and sunlight — leaf blowing. Imposing that sound, inflicting it on the neighborhood, the ones doing it thinking themselves “improvers.” They’re the ones fucking with the planet. That used to be a source of rage on the street where I grew up. An old man who lived down the street from my parents refused to stop leaf blowing, so an angry dude who lived next door stormed out, tore the device out of the old man’s hands and beat him to the ground with it. Police had to intervene. That was my parents’ neighborhood. Meanwhile I sit here passively in my present neighborhood, feeling the role of the one angered — but trying to breathe and relax my way through it, knowing it too will pass. Go for a walk, I tell myself. Wait it out. The angry guy across the street, Mr. Vigilante Justice of Tough Guy World: he, to me, is the embodiment of toxic masculinity and the authoritarian personality. As an environmentalist, I find myself viewing people like him as the Enemy, the Adversary. As one such man blows leaves, another wipes out a stand of bushes with a chainsaw. This is Trump’s America. Drive elsewhere and men buy records and walk dogs. Continue around a bend and there are cops blocking off streets, cars hogging streets, people out in the streets for a parade. Neon letters appear lit from within. The sound of my baby’s heartbeat. We are where we are. Perhaps it’s time to stop eating animals. How about books? Should we buy and read books? If so, which ones? Rebecca Solnit’s book seems interesting: Whose Story Is This? In general, the books in the “Current Events & Politics” section seem terrifying. But perhaps we’re not where they think we are, whether they be white men or journalists for Teen Vogue. What is one to do to overthrow fascism here amid a world thinking itself animated by the Christmas spirit? Perhaps it’s time to read Dante’s Paradiso. Everything I pick up at the local bookstore seems intensely allegorical — sometimes uncannily, frighteningly so. Yet in it all, I sense a spirit of benevolence.
Looking back at Worldchanging, an online environmentalist magazine that published a “User’s Guide for the 21st Century” back in 2008, I notice the website’s failure to include in its sevenfold structure a section on psychology and consciousness. That didn’t seem odd when I read the book ten years ago. Today it seems an omission of consequence. Change requires change of consciousness. Reinvestigation of language and the forms by which we think. Bruce Sterling imagined something of this sort in the book’s introduction, where consciousness is spoken to as both observer and participant. We as readers find ourselves part of a continuous process, “a kind of rolling, seed-spewing electronic tumbleweed.” To be part of this process is to be one who performs the future in a newly reconstituted Globe Theater, a true multi-species theater-in-the-round. The pieces by which we perform our play are scattered all about us, awaiting a new gestalt. Yet where are we now? To what platforms have the Worldchangers decamped? Some other time zone, no? Some other historical juncture. Put down the book and the tune changes. The world fills with multi-species partners and allies: bluebirds, squirrels, Monarch butterflies. We converge, exchange greetings, celebrate over drinks, departing afterwards to tend to our nests, our homes, our private story-trees, even as we remain all of one nature. Books carry us off into separate constructs only to return us to this shared one, this commons we call History.
I’m a firm believer in individuals and groups under capitalism escaping whatever feels to them like fate. Wasn’t it Werner von Braun who, in the epigraph that launches Pynchon’s Gravity’s Rainbow, states, “Nature does not know extinction; all it knows is transformation. Everything science has taught me, and continues to teach me, strengthens my belief in the continuity of our spiritual existence after death”? A beautiful early evening drive filled with falling leaves leads to a food truck dinner (a shot of sriracha in a bowl of Shoyu Ramen: so good!) — on what for me is a night of perfect autumn weather. From there, Sarah and I head to Berlin-based eco-philosopher Andreas Weber’s talk “Matter & Desire: An Erotic Ecology.” Matter is not only matter, but also desire, he begins. Bodies, both human and nonhuman, contain both an outside and an inside — a sense of interiority. Writers must honor the earth, while also honoring their existential situation as authors. Conjure for readers swarms of swifts arcing and darting through their element. Subjectivity, it seems, equals for Weber being a center of life amidst others who are themselves their own centers. Oikos, he explains, is inextricable from Eros. Yet we face a huge problem today, don’t we? A crisis in sense-making, a problem with aliveness. Elizabeth Kolbert calls it “the sixth extinction.” As a thought experiment, try attending for a few moments to your breathing. Exhalation of carbon, Weber observes, is a giving of part of one’s body to others. Or consider the incorporation that occurs via eating. Before my mind’s eye, Weber becomes slightly mozzarella and slightly tomato, just as I become slightly ramen. What we need, however, are acts of breathing and acts of eating that are also reciprocal imaginings of self and other. Not just a using of the one by the other. “To use,” Weber notes, is the opposite of “to imagine.” Perhaps we Psychedelic Marxists ought to incorporate some of these ideas into our thinking. What is smoking, after all, if not a reciprocal imagining? Inhalation, that basic transformative act, leaves neither side unchanged.