Sunday October 22, 2017

Smoke from a neighbor’s fire-pit filled the air. It was a crisp autumn night. I sipped a martini at a local bar, Clover’s references to the Commune reverberating unexpectedly, creating an updated sense of reality. A friend sitting across from me explained the work he does as the head of a local food consortium. When I asked him how I might plug myself in and make myself useful, he directed me to read up on a project called Cooperation Jackson. These are the first steps, I think, toward the creation of the Riot’s successor. Another friend, improving my head in a different way, recommended I watch We Bare Bears. A third friend recalled for me “Transcen-dune-talism,” a spontaneous, off-the-cuff coinage of Clover’s referring to the weedy metaphysics distilled via the famous Frank Herbert novel. Speaking of weedy metaphysics: I spent last night getting stoned out in the woods beside a campfire. Owls came out and spoke to me. Crickets, mosquitoes. At times, a kind of pressure from all sides. The universe inspires an awe laced with terror. A push back into an attentiveness toward matters of survival. A becoming-responsible again with regard to one’s daily self-reproduction. I sat in a lawn chair thinking, “I haven’t really challenged myself like this since Boy Scouts.” Hiking, collecting wood, assembling a fire on which to cook one’s dinner. All mixed with an ambient apocalypticism. Reality augmented via the nightmare of precarious employment. We’ve arrived at the dawn of the idea of global imperial civil war. How are we to navigate our way in this ever more paranoid environment? Heavy self-scrutiny: perhaps the problem is that I was raised as a second-generation American suburbanite. I lack social skills, street smarts, wilderness literacy. I survive on pizza, french fries, hot dogs, burritos. How do I prepare myself for the Commune? Where does one even begin if one’s hope is to lay the groundwork for collective extraction from the formal economy? I look upward in search of answers, but (for better or worse), what I encounter instead is a night sky filled with stars.

Saturday October 21, 2017

I imagine myself as a plant hallucinating itself as a person. The goal is to become a tree among trees. But how quickly the mind turns toward work. I’m reminded of how easy it is to intervene through introduction of minor edits into my self-programming. But even here, my self-conception remains routed through some sort of menu interface of unknowable origin. People’s non-ordinary states of consciousness often utilize either human or non-human guides. Take the plunge, they say, into transpersonal consciousness. Create a climate and a method for healing from within. What is the point of devotion to the roots and the stem if not for the flower? Meaning is lost when we translate “maya” as “illusion.” See, for instance, the 1910 painting “Maya, the Mirror of Illusions” by Arthur Bowen Davies.


Stanislav Grof regards birth as a massive, personality-shaping psychodrama. I’m reminded of the saying, “All models are wrong, but some are useful.” So how is Grof useful? He adds to our toolkit enabling integration of further transmissions from beyond. This is how one loses one’s chains and steps outside the construct. I managed to meet and dine with poet-critic Joshua Clover the other night. He’s someone I’ve admired ever since encountering his ideas about “edge-of-the-construct” narratives more than a decade ago in his book The Matrix. The part that isn’t Marx in me, however, is also heartened that increasing numbers of my students are incorporating mindfulness activities into their repertoire of daily practices. Jon Kabat-Zinn defines mindfulness as “the awareness that arises through paying attention on purpose in the present moment, and non-judgmentally.” But fuck that dude — he gives talks to 1 percenters in Davos. “More ice water, please!” DSA’s role on a branch-by-branch basis should be preparation for commune-style declaration of independence from profit-production. If we go down, we go together. Genuine communist praxis involves pulling consciousness out of circulation and production, and directing it instead toward reproduction of oneself and one’s community.