I wonder sometimes about the ongoingness of declared feeling that results from the ritual nature of these trance-scripts. According to Thee Psychick Bible, though, ritual is “the concrete expression of experience…the foundation of awareness.” Ritual is the only way to approach the ideal of a complete and coherent cognitive map of experience. But do we need such a map? For what purpose? I consider abandoning communication altogether after skimming Henry Flynt’s execrable essay “The Psychedelic State.” Are proponents of “Ordinary Language” or “Natural Language” philosophy always as arrogant and as petulant as Flynt? Author, you are no proper author. Time relays itself into an ontological structure shaped like a cantilevered staircase. Weed-huffing is a healthy, low energy way of moving between floors. One is lifted. Consciousness spins itself off into spontaneously assembled wisps of trance-script, a consequence of subject-object entanglement.
The impenetrable landscape: action verbs! action verbs! “It is distinctly possible,” warns Joan Didion, “to stay too long at the fair.” Thought is the sequential computation of meaning. The only order I can conjure is the order of the random — trust is how I comport myself. Intuitive being. The media tell us bad people exist, thus pitting the people who do exist against one another. Take all parties of others and re-imagine them as condensed, coiled prose poised to strike. So different from the world-picture as it appeared even just one year ago. Back then, angels used to sing to me when I smoked. By “angels,” I mean (as Blake did) “facets of psyche.” Yesterday didn’t really begin for me until I arrived home near day’s end. The rest of it a teeth-grinding blur, but for a student introducing me to Wayne Koestenbaum’s The Pink Trance Notebooks. How I managed to escape knowledge of this book prior to yesterday, I have no idea. Reading a brief summary, I realize it sounds like it grew out of a process similar to the one informing these trance-scripts. And I have an opportunity, if I want, to join Wayne for dinner sometime next week. What is this power that works through me, joining together and fating into collision right things? After yesterday’s dinner (more ramen!), a Dungeon Master friend invited us over for some tabletop play. D&D night: it is you, a voice says, but you are not it. High luck grants a bonus in particular situations. When you burn your luck, though, kick-ass karma. Are we able to understand the puzzle? Random number Jesus.
I need to design some new courses. What are some topics worth teaching that won’t make me want to blow my brains out? “Literature and the Practice of Everyday Life,” with generous helpings of Thoreau and the Situationists; maybe a sprinkling of documents from the New Games movement of the 1970s? For New Gamers like Andrew Fluegelman, Pat Farrington, and others, writes historian Fred Turner, “to play New Games meant to imagine and perhaps to create a new social order. […]. The arrangement of players and observers on the field, the construction of rules (or the lack of them), the deployment of technologies and techniques in and around the space defined for play — for the New Gamers, to rearrange these elements was to rearrange the structure of society itself.” The course could be titled “Games People Play: Literatures and Practices of Everyday Life.” Of course, if I actually tried to teach this, students would probably stage a mutiny. And so it will remain but a dream. Best to just keep teaching courses on Utopianism, music, and drugs. This is the world as it appears imaginatively to a still firmly embodied consciousness, not just to some Google Street View camera parked across from one’s address. But then, the “outlaw” quality is part of this lifestyle’s appeal. The writer is bumping up against real internal and external censors and is plotting and practicing transgression. The idea is that one could open doors in consciousness so that others could follow, accreting pleasure-seekers like iron flakes to a magnet. Each day’s entry is becoming more and more like pulling back a string and releasing it, firing off the daily arrow. Should the project of collective self-realization feel like Zen in the Art of Archery? If I were to pursue a thought experiment whereby I answered in the affirmative, then it would follow that the trance-script is realized only when, “completely empty and rid of the self,” I become one with the perfecting of my technical skill along a trajectory that appears asymptotic. D.T. Suzuki’s comment in his introduction to Herrigel’s book would serve for me as a proper model for Marxism’s future as a practice of everyday life. “While it never goes out of our daily life,” he wrote, “yet with all its practicalness and concreteness Zen has something in it which makes it stand aloof from the scene of worldly sordidness and restlessness.” Marxism should be an “everyday mind” fired into every direction and every field of activity. To become childlike Utopians again, we must train in the “art of self-forgetfulness.” Imagine it as a slow but deliberate collapse of the self out of capitalist reality, one’s robes falling to the floor as Ben Kenobi’s did in Star Wars. Our thinking, freed via mind-expansion from the prison of capitalist realism, unfolds “like the showers coming down from the sky” and “like the waves rolling on the ocean,” even indeed “like the stars illuminating the nightly heavens.” The picture we will paint with our lives — once redeemed through the psychedelic sacrament — is called “History.” Let me try to rephrase all of that: I am trying to give account of why my attempt to live in fidelity to my Utopianism has led me to a writing practice infused with weed and Zen. I am at all times trying to figure out what it means to live well, as a Marxist, in a society that denies that possibility. To me, an urgent task of our time is to remind alienated productivists of the passion and joy of unproductive play. E.P. Thompson saw in Utopian writing of the past a way to teach others “to desire better, to desire more, and above all to desire in a different way” (William Morris, p. 791). But to know how to educate in this way, I would add, today’s Utopians must find a way, against all odds, to practice what they preach.
As writers, we can populate our voices by sampling the whole of media memory. The sounds come to us as the equivalent of radio signals from within. A voice says, “I gave you Logos a long time ago.” The unlocking of secret heights of language-use prompts shifting of the puzzle parts of reality. Not just a mountain blast or a rhetoric, but a reset of the object-world and of all living subjects’ knowledge and memory of it. Matter complies masochistically to Mind’s urgings. The differences are negligible but real. Like an escaped prisoner, my mind wanders free of discipline, and by that I mean not inner, transcendent discipline, but discipline as imposed by man upon man. By fleeing capture in the language games of others, we pick up the frequencies of an authentic, single-and-continuous, cosmos-creating act of speech. When I allow that speech to hypnotize me, I become capable of writing it down, and what it says becomes what I realize I want to say. The self that speaks itself thus also speaks another. This other self remembers falling asleep the other night while writing, and awakening the next day in the shade of his day, his back deck dappled piebald with spots of sunlight. He burns the social surplus of his days reposed in languorous, language-stupefied gratitude, having learned to worship through pleasure his one true master, the present. It’s like his Boolean microprocessor obeys a different logic, more generous in its handling of circumstance. Mariah’s work continues to astonish in these instances. (The incantatory “Shonen” and “Shinzo No Tobira” are current favorites of his.)