Tuesday April 27, 2021

Friends and I plan an in-person gathering: three of us, outdoors at a brewery, discussing chapters from Mark Fisher’s final book Postcapitalist Desire. The book ends disappointingly given Mark’s untimely end, leaving it to all of us, the book’s readers, to complete the course ourselves, as did Mark’s students. Or we could accelerate the narrative onward, well beyond what was previously conceived, by reading “Experimental Time Order” from Rasheedah Phillips’s book Recurrence Plot (and other time travel tales). Through Phillips, we encounter ideas from Robert Anton Wilson’s book Prometheus Rising. Desired futures create their own pasts.

Thursday April 22, 2021

My eyes travel across spines of books, searching, seeking ways to proceed. Parenting, though, leaves little time to read. As Mark Fisher notes in Postcapitalist Desire, “In order to raise consciousness, you need time” (265). Time is the terrain of struggle. Time is what capitalists steal from those who labor. Stolen time equals stolen consciousness.

Saturday April 3, 2021

There were deer in the yard when I arrived home from “the Teet.” And a stinkbug that needed rescue, and a toilet that whines and may need a new valve. Tomorrow, weather permitting, I’ll mow the lawn and grade. In the days ahead, we hope to build our garden. As Roy Morrison said of the Mondragon cooperatives: “We Build the Road as We Travel.” Let these trance-scripts be spaces of hope. Signposts to an alternative modernity, like the one reported from firsthand by Richard Fairfield, reports gathered in his book The Modern Utopian: Alternative Communities of the ’60s and ’70s. If I could time-travel, the countercultural communes would be a destination to which I would journey. Let us be drawn toward collective living, enriched by conversation with others. We can begin by taking Fisher’s course on Postcapitalist Desire. Read the assigned readings, including work by Ellen Willis. Fisher gets his assessment of the reasons for the failure of the communes from Willis. Fellow ’60s rock critic Richard Goldstein included Willis among Emma Goldman and Abbie Hoffman as members of a lost tradition of “radicals of desire.” Somewhere in my basement is a collection of Willis’s writing on rock music, Out of the Vinyl Deeps. Also the book with the material Fisher assigned: Beginning to See the Light.

Monday March 29, 2021

I’m reading Postcapitalist Desire, the transcripts from Mark Fisher’s final lectures, and thinking again of “Acid Communism.” I await insight into Fisher’s thoughts on psychedelics. Did he work with them? Or did the anti-hippie sentiments that Matt Colquhoun unearthed from early-2000s K-Punk lead to Fisher’s demise?

Saturday March 13, 2021

Whatever happened to Acid Communism? Let us pursue its imagining. While there is much to honor in the concept, there are reasons as well to be wary. Horns and song for those who died and those who live. With the Surrealists, let us “win the energies of intoxication for the revolution,” i.e., the energies of plant medicine and psychopharmacology. Can such powers be used to heal? One might have cause to doubt, given the fate of Acid Communist protomartyrs Walter Benjamin and Mark Fisher. Let us break with the platform’s thanatopic past. Let us find cause for hope and be in their stead life-loving parents and gardeners. Rescue Eros from the Googleplex. Caroline Busta arrives announcing, “Actual power keeps a low profile; actual power doesn’t need a social media presence, it owns social media.” She proposes “radical hyperstition,” by which she means “constructing alternative futures that abandon our current infrastructure entirely.” This is what Gene Youngblood proposes with his concept of “The Build,” is it not? He gives it a name, “Secession From the Broadcast,” and a slogan: “Leave the culture without leaving the country.” Gene knows what to do. Cultivate radical will, he says, by “producing content for countercultural media lifeworlds as technologies of the self…habitats that enable strategic counter-socialization.” Perhaps this is not quite what Busta means by “radical hyperstition.” Youngblood’s all about media, whereas I’m thinking Busta’s thinking seeds and dirt. Food, energy, language. “Choose your character / choose your future.” Identity play among options like anarcho-primitivism, post-civilizationism, or “Fully Automated Luxury Gay Space Communism.” Busta and Youngblood meet, though, in what Busta calls “the dark forest”: regions of the web “where users can interact without revealing their IRL identity.” Life is a cryptogram which, once deciphered, delivers news from nowhere.

Thursday December 6, 2018

In fleshing out the prehistory of what Mark Fisher was calling “Acid Communism,” one’s research will eventually lead to the western Canadian province of Saskatchewan. It was at the Saskatchewan Mental Hospital in Weyburn that psychiatrists Humphry Osmond and Abram Hoffer established what Michael Pollan refers to as “the world’s most important hub” for the first wave of research into psychedelics (How to Change the World, p. 147). Osmond was lured there from England by the province’s leftist government, which beginning in the mid-1940s, as Pollan notes, “instituted several radical reforms in public policy, including [Canada’s] first system of publicly funded health care” (147).

Saturday May 5, 2018

“The Door in the Wall,” a phrase in The Doors of Perception that Aldous Huxley admits to have borrowed from an H.G. Wells story of that name, suddenly opens for me as I read the gloss of it in acid communist Mark Fisher’s final book, The Weird and the Eerie. In anticipation of watching “Exo,” Sean Curtis Patrick’s short film with Bana Haffar, I imagine a panpsychic narrative involving pulsing battle stations, secret earthy enhancement materials, sorcery.

Up from out of these, I tell myself, rises the specter of the nation-state. Fracture, faction, hauntings, Illuminati. Books turn up in this murk advertising themselves as beacons. “Independent,” “verifiable”: terms like those are bound to anger those of us who pass effortlessly, daily, revolving door style, between monist and dualist convictions. Triangulate, the speech-act tells itself. With fewer voices, more certainty. What we want is not a reversal of thought so much as a jazzed up merry go round, words rapidly unfurled onto the page in the style of 70s fusion, with trebly guitar and trumpet. “I ought to go back and reacquaint myself with Derrida,” I tell myself as I survey the houses of my neighborhood and war internally over their merits, trying to suppress the voice inside me thinking none of them need carry over into my Utopia. Over it prevails my Superego: a humbling voice, a voice of caution reminding me that, like all others, I, too, see through a glass darkly. Trapped in the planet’s gravity well, stuck to the walls and slid to the ceiling of the Gravitron, we easily lose our bearings. We become standpoints, Subjects. We ontologize the historical. And yet, to wish oneself free of one’s determination by History: is that not the great Gnostic temptation, the dream of transcendence?

Wednesday August 9, 2017

Will I be beaten for mistranslating my mission? Jake Gyllenhaal’s performance in Okja clutches and fills my heart with fear. I have difficulty translating. Signs go unread. Associative logic is too advanced and moves too rapidly for full trance-scription. The Spectacle has become immersive and sonic and fractal. Characters even play their own twins. Methods of cultural study have been outpaced by media. The film performs a devastating act of cognitive mapping. Psychedelic consciousness teaches us to hold all creatures close to our heart. Revolutionaries should build into their program the abolition of carnivorism. (Live as I say on this score, not as I do.) When tracing the origins of Acid Communism, one has to tell the story of the University of Warwick’s Cybernetic Culture Research Unit, delving especially into the Unit’s fondness for mind-altering substances during its heyday in the 1990s. One could note the progression of Sadie Plant from a 1992 book on the Situationists to 1999’s Writing on Drugs. Before this, of course, one’s narrative would have to discuss the interwar self-experimentation documented in Walter Benjamin’s On Hashish. Meanwhile, a search for “Acid Communism” on YouTube reveals the following: Acid Womble’s “When the class consciousness kicks in… [wombles 4 communism],” and a collection of videos by someone named Aaron.

And man, what a treasure trove of mindbenders it is. Fisher had moved in the year or so before his death to a definition of capitalist realism as a form of “consciousness deflation,” or “the receding of the concept of consciousness from culture.” Forms of consciousness were developing in the 1960s that were dangerous to capital: class consciousness, psychedelic consciousness (key notion being “plasticity of reality”), and (thinking here of early women’s-lib consciousness-raising groups) what we might call personal consciousness (self as it relates to structures). Of course, the important and perhaps most controversial point, is that “Consciousness is immediately transformative, and shifts in consciousness become the basis for other kinds of transformation.” Recognizing the threat this could pose, capitalism adopted a project of Prohibition, or what Fisher called “libidinal engineering and reality engineering.” The goal of consciousness deflation is to cause us to doubt what we feel. Anxiety is enough — that’s all it takes to control us. But consciousness remains malleable, and the tools for raising it are finding their way back into the hands of the people. “What is ideology,” Fisher asked, “but the form of dreaming in which we live?” Patches of green through a haze of condensation in the windows where the walls meet the drop ceiling in my basement. Are stories and games not the ways we navigate space and time? Seize control of them! Invent new games, even if only games one performs in solitude. Send minds careening away from the narrative of identity in space and time imposed by capitalism. Take yourself, even if only momentarily, to a new reality. And then draw audiences with you into labyrinths of pleasureful indeterminacy, drawn out spectacles of release from the hegemonic consensus. Trope-scrambling helps, as does appropriation and montage. General ontological indeterminacy is our goal. And we should recruit out there as many people as will join us, subtracting prefiguratively into our psychedelically enhanced Acid Communist MMORPG, our free 3D virtual world. Go play yourself FACT mix 613 by Wolf Eyes / Hanson Records noise maven Aaron Dilloway while brushing up on Marcos Camacho, better known by his nickname Marcola, the leader of Brazil’s Primer Comando de la Capital. Altered states, baby! Beware the nightmarish spread of the void.

A Note on Acid Communism

I never met Mark Fisher, nor was I much of a fan of his work during his lifetime. Sure, I had seen some k-punk posts over the years, and I read Mark’s book Capitalist Realism at some point a few summers before his death. Given the work I had done exploring the intersections of Marxism and cultural studies, as well as the dissertation I had written on the fate of utopian thought from the Cold War to the present, much of Mark’s theory of capitalist realism struck me as welcome, but nevertheless a retreading of ground I’d already encountered elsewhere.

However, I also remember feeling challenged in a more productive way both by Mark’s piece on Lyotard’s Libidinal Economy in The Accelerationist Reader, and by his controversial 2013 polemic, “Exiting the Vampire Castle.”

When the news arrived, then, of his suicide this past spring, I noted with some surprise the many comrades of mine who testified to the profound influence of Mark’s work upon their thinking. Given this reaction, I promised myself that I would set aside time this summer to look at his two most recent books, Ghosts of My Life and The Weird and the Eerie.

And for the most part, that’s where matters stood, until a few days ago, when I learned that Mark’s next project, left unfinished at the time of his death, was to be titled Acid Communism: On Post-Capitalist Desire. “In particular,” writes his friend Jeremy Gilbert, Mark was “exploring the connections between the idea of ‘raising consciousness’ in the political sense — be it class consciousness or the other forms of collective political consciousness promoted by women’s liberation, gay liberation, and black power — and the consciousness-expansion promoted by the psychedelic and anti-psychiatry movements in the 1950s, 1960s, and 1970s.”

Imagine my mixture of emotions upon reading this: mixed, first and foremost, because of the undiminished sadness of Mark’s passing, but also because my own work has arrived independently at a similar place. As I wrote a few days ago, I’m interested in creating “an openly, unashamedly Gnostic-themed, psychedelia-inflected Marxism, one that presents the raising of consciousness as the relay switch between previously competing or previously antagonistic codes.”

In the months since Mark’s passing, a number of his friends and colleagues have launched Egress, a collaborative archival site collecting Mark’s scattered early attempts to theorize Acid Communism. Over the next few weeks, I plan to work my way through this material, looking for further confluences of ideas (as well as, I assume, some divergences), and posting notes when time permits. My hope is that, as these trance-scripts unfold, they might serve among other things as expressions of an attempt to prefigure through daily self-experiment an as-yet undefined philosophy and practice of Acid Communism.