The revolution grows micro, happens everywhere. Except everybody knows that everywhere is as good as nowhere. As we float in our plastic domes. Is neoliberalism birthed in the summer of ’69? What did Woodstock and the Moon Walk do to us? Did they remake us all as cybernetic astronauts, tethered as if by umbilical cord to an AI similar to the one that awakens and talks to us at the end of 2001: A Space Odyssey? What accounts for the recurrence of “space” in so many of the texts of Hippie Modernism? Why, too, is this the moment of LSD and “Spacewar”? Did neoliberalism shoot us all into space? Where does acid figure in relation to this transformation? What effect did it have on the collective imaginary? Abbie Hoffman had his helment smashed, he says, (and by “helmet,” he meant his “subjective experience”), during a bad acid trip at Woodstock. (The book to consult for an account of Abbie’s trip is Ellen Sander’s Trips: Rock Life in the Sixties.) Even as he imagines the festival as a prefiguration of a new WOODSTOCK NATION, he also describes it as the first time in history that we successfully landed a man on the Earth. “Calling Planet Earth,” echoes June Tyson at the end of “Space is the Place.” Perhaps what we saw is that we’re all one thing, one brain, the General Intellect, a new infant floating out in space. What do we do with ourselves? Stewart Brand assumes that this condition makes us as gods, and that we might as well get good at it. But he does so while involved in a counterculturally-conducted investigation of communal living. The neoliberal cognitive map clicked into place in multiple minds at once there in the late 60s and early 70s. We’re all right there in that “Earthrise” photograph, our collective self-portrait. My hunch, however, is that this map is the veil that we need to pierce if we’re ever to get free.
All of those communes, those seedlings of joyful community: why did so few of them take root? Are there lessons to be found among the memories of these vanished experiments? Might we not organize to try something similar today using our own far more advanced technologies? What steps would it require? How might we organize ourselves into a cybernetic communal family? How about a crowd-funded reality experiment? Maybe the Revolution should be televised! By the end of Brand’s essay, Spacewar comes to operate as a grand metaphor. It’s no longer just the name of the first videogame; it’s a parable about cultural revolution, a metonym for real-time video- and computer-assisted reinvention of society through play. Brand also describes it as “a flawless crystal ball of things to come” (78). But what is this future state, this twenty-first century that the game ushered into being? Are we more empowered today or less? Unfortunately Brand was ultimately a libertarian, his optimistic views on the “heroism of engineering” roughly similar to the “heroism of enterprise” imagined by followers of right-libertarian philosopher Ayn Rand. In Brand’s scenario, individuals live and work “communally” in the sense of “side-by-side” or “physically proximate,” but their bodies and minds don’t do much together. Computers and screens and related kinds of machinery mediate our interactions, and capitalism as mode of production remains unchanged. Individuals feeding back but otherwise “doing their own thing” form a subconscious consensus, and a stable teapot reality — a one-world Oikos — locks into place around them.
Sun Ra’s “Space Is The Place” leads me into the mirror-world. I drop down into a seat and scry. One of the oldest known forms of divination. Our social media empires have attempted to capture the worlds on the other sides of our scrying mirrors. This is what shows like Black Mirror have tried to teach us. Students and I have returned to head culture’s first encounters with electronic black mirrors in the budding early days of videogames and personal computers as reflected in “Spacewar: Fanatic Life and Symbolic Death Among the Computer Bums,” a report Stewart Brand wrote for Rolling Stone magazine in December 1972. The piece begins with the conviction that the world is windblown and that change, technological modernity — in a word, “computers” — all of these have been foisted on “the people,” regardless of whether or not “the people” are prepared for it. Within less than half a century following the piece’s publication, most of us would be clutching these objects like gods. Brand’s advice was, “We are as gods and might as well get good at it.” This is the meaning of his Whole Earth Catalog. The medium in that case was indeed the message. The Catalog is significant primarily in terms of its form. A functional blueprint for Revolution is one that provides “Access to Tools.” But why was Brand so nonchalant, I wonder, as all of this began to unfold? Why was he so nonchalant about the effects on neighborhoods IRL as heads began to spend their night-time moments “out of their bodies, computer-projected onto cathode ray tube display screens” (39)?