At the center of a large, circular wooden coffee table in my upstairs study sits a copy of The Findhorn Garden: Pioneering a New Vision of Man and Nature in Cooperation, published by Harper & Row in 1975 as part of the Lindisfarne series. This latter was a book series under the editorship of William Irwin Thompson “devoted to an exploration of the newly emerging planetary society and the future evolution of man.” Other books in the series include Thompson’s Passages About Earth and Satprem’s Sri Aurobindo, or The Adventure of Consciousness. Do changes in mass sentiment correlate with changes in collective serotonin levels? Steven Johnson lays out the beginnings of a theory to that effect in his book on videogames and related forms of popular culture. Am I interested in practicing a kind of bibliomancy? The versions of Tarot and I Ching and astrology that hold meaning-making potential for me require belief in the power of “symbol-sets” to prompt “synchronicities.” The idea is that all of the above-mentioned symbol-sets allow some “acausal connecting principle” to manifest, as Carl Jung would say. This principle or power behaves as befits a trickster. We know it through its effects to be some sort of distributed intelligence, of which I and other users are but a part. We share with this intelligence a capacity for kindness and benevolence and care. We exercise this capacity by assembling daily reality into a jubilant, communicative mystery, containing inexplicably meaningful correlations and correspondences, there in the background like birdsong, for those who have ears to hear.
Strong is the power of ideology — but we’re changing, we’re slipping out from under the latter’s grip. Dancing in the streets. The tasks ahead seem massive but thrilling. Time to learn how to make of the lawn a garden. Purchase the tools one needs and get to it. Convert this place into a permaculture Oikos, a multiplayer bower of bliss.
Gardens brighten the day, as do messages written in chalk on streets. Bees give me pause. “Hello friend,” I say to one I admire. So, too, with mushrooms, dandelions, wild strawberries. Off the streets, behind the doors of homes, live others. The facade of each home serves as an emblem of the one or many private, undisclosed storylines within. All of them parallel worlds. Other people’s games. And sometimes we meet, we intersect. We enter each other’s discourse. Communication happens intermittently, both frequently and rarely. We produce a kind of mail art, signaling to each other as if across mountaintops with mirrors, and discuss redesign of the neoliberal world order, made happy by each other’s laughter.
White roses overgrow a trellis beside the driveway. I admire them from atop my perch on my front stoop as I shelter in place. Look at all the lovely everything, the leafy and flowery manifold Earth, sunlit and glorious, waving in the wind! A softness, a gentleness, enters into one’s manner. A grey tabby that likes to visit now and then sleeps out on my porch. I let it. Dreamboat baby tell all. At some point, though, I plan to grill some hot dogs. In a journal I note down the following: “In an imaginary interview published in his book Revolution for the Hell of It, Abbie Hoffman uses language borrowed from his mentor Abraham Maslow to signal how his own approach and vision differed from those of his contemporaries in the New Left. Movements for change should be built, he says, not on sacrifice, dedication, responsibility, anger, frustration, and guilt, but on fun. ‘When I say fun,’ he tells the interviewer, ‘I mean an experience so intense that you actualize your full potential. You become LIFE. LIFE IS FUN’ (61-62).”
Time to start a garden. Peonies, tulips. Some gardeners plant by projecting forms into space, dressing the Other with squares, lines, and colors. But perhaps we can keep faith with something looser, more profuse. Hyacinths. We definitely want some kale. In the meantime, dig into George McKay’s book Radical Gardening: Politics, Idealism and Rebellion in the Garden. But we also need something practical, a DIY how-to.
I deem it wise to sit outdoors when possible. Pull out a lawn chair, listen to London-based Afrobeat 8-piece KOKOROKO, preferably later in the day, after lazing about dipping in and out of several texts midafternoon, testing the waters of each as if they were pools or oceans.
Perhaps I should jump right in. Practice Svadhyaya. But I prefer to pause now and then, take leave, retire into the alternative fictive domain of a backyard garden where shadows interact with light across bursts of Gaian majesty. Don’t ask me how it happens; I don’t know. The story of the Secret Garden, the story of the expulsion from an ancient leafy bower: these are mythic accounts, folk memories of dispossession, primitive accumulation, forced separation from the land.
Before arriving to the thing itself, I instruct myself to regard the 9-acre suite of Japanese gardens on the grounds of the Huntington not only in cynical terms, as a tourist site and a marker of social status, but also in more hopeful terms, as a site for encounter and self-actualization: manifestations, in other words, of Amida Buddha’s Western Paradise, enabling rebirth on a path toward enlightenment. Our observations, these gardens teach us, are always contingent, based on changing points of view. In the library itself, I request access to the “Aldous Huxley Oral History Papers, 1985-1990” and several rare books by Huxley’s friend and fellow mystic Gerald Heard. I also browse old issues of a journal called Aldous Huxley Annual. Consciousness airdrops into an altogether different Earth, however, some postindustrial world, an Earth of a different geological period, once the Subject exits the library and actually enters, sets foot into, the desert garden. Curvilinear profusion, flesh of the Earth thorny, prickly, and hairy. Morning doves and amber-bellied fox squirrels in the trees, lizards scurrying up the torsos of cacti. This is my Utopia, my garden at the end of time: this hot, wet, earthy, noisy, citrusy, fruit-bearing, sun-absorbing, multi-scented surround. I’m swept with the conviction in this moment that, whatever the details of this Utopia (apart from “full communism now”), our presence in it should be airy, minimal — an attentiveness to life’s formal richness that nonetheless remains light in its imprint. Let us be great lovers, tending only to our role as gardeners, nurturers, machines of loving grace, I’s who preside over the self-presentation of being. In these gardens and their surrounding bungalow heavens, this gift, this experience my love has given to me, LA prefigures its nickname “City of Angels.”
The generator of language produces one’s script. Always and forever a blind spot in one’s thinking, an intuited absent cause. The murmur at the back of one’s throat. Birdsong at a distance, as if at the end of a long tunnel. Images acquire being in the mind’s eye: the cover of an album by the band Yes, but with the letters of the band’s name pulled ‘Google Maps’-style from a database of urban signage. The professor and his audio twin. A woman in the neighborhood who I’ve never met before tours Sarah and I and some friends of ours through her garden with its carnivorous pitcher plants and its handsome wooden torii. Flowers everywhere, sprouts bursting from the soil. Friends come away gifted with helleborus and Japanese knotweed. Afterwards I lumber contentedly along the sidewalk licking a Blue Dream lollipop made by a friend’s poet-friend. The night serenades me with Arthur Russell’s “The Platform On The Ocean.” I then harsh the vibe by descending into the scrambled command lines and subroutines of Gwilly Edmondez’s Trouble Number.
Misery won’t suit us, I decide — not among such beauty. I imagine myself growing plants on the floor of an elevator: a dream, a strange mirage.
The star of a popular TV show paints dollar signs on her fingernails to demonstrate her love for former US president Barack Obama. She and her fellow Democrats don’t seem to have learned much since last year’s election. Insulated by their money and their privilege, they remain clueless as to why they’ve lost control of all branches of government.
My mind, however, is elsewhere. I continue to dwell upon psychedelic imagery from one of the performances I caught this weekend. Washed Out teamed up with Brainfeeder-affiliated visual artist Timeboy to create music videos for each track on the band’s latest album, Mister Mellow. The videos utilize several forms of animation: everything from stop-motion and claymation to hand-drawn cartoons. The band projects and modifies all of this dynamic imagery in real-time during live performances using Kinect 2.0 devices: motion-sensing “depth” cameras, basically, designed by Microsoft for use with Xbox One. Sarah joined me for a beautiful late-afternoon stroll through a garden yesterday, where we were graced by magnificent monarch butterflies, a pink wildflower anemone named “Queen Charlotte,” a fence post covered in flowering snail vine. We imagined ourselves entering and exiting zones filled at once with the romantic drama of the strolling couple, and at a different scale, observable only when the couple peers down on occasion, a world teeming with ecosystem narratives: complex interactions between predators and their potential prey. Perceived at this level, suffering and decay seem almost painterly in their abstraction. I realize that I spend too much of my life torn between warring impulses. Should I spend my life immersed in texts or in nature? I commit myself fully to neither speech nor phenomena. Broad City more than makes up for past crimes, by the way, with its latest episode, an animated shroom-and-cannabis-fueled extravaganza by artist Mike Perry.
The alarms, the intensities, objects melting and reforming: together, it amounts to a grand de-reification of reality. So much more pleasurable than the gritty nicotine-crack-alcohol police-and-criminal-class hustle-drama dished out by David Simon’s The Deuce.