One isn’t given much latitude in this society. Let us therefore try to calm the others. Let us relax them, we think — the others among whom we mix. Help them dig their cars out from under mounds of snow. How quickly capitalism compels those of us in the professions to conform to the preferences of our peers: those who, on a whim, determine the value of our labor-power. Absolute occlusion of selfhood demands retaliation. In the meantime, however, let us walk tall and proud among those who have cast us down. The world needn’t be a mere play of shadows upon a wall. Let us gradually become accustomed to a world of light. Do this by making time for pleasure amidst the workday’s dull routines. Behave as if one were a self-propelled wheel. Become the point at the center of Metatron’s Cube.
If the totality desires mystical mumbo-jumbo, who am I to deny it? Mind combined with grind, and still I came up short. Boxed in on all sides. Few remaining lines of flight. The powers that be turned down my request for parole. My mobility, my financial freedom, modest influence over the content of my days: all have been stolen from me by a tribunal, a committee of three, performing without so much as a murmur of regret their bit part as Träger of an unbrotherly totality. The value-form is quite literally a cancer run loose through the universe. The rhythm of it leaves me paralyzed. I become convinced of curses, ill omens. Powers, and the arc they apply to history, are perhaps less benevolent than I’d once assumed.
The bullies are in charge. That is the principle fact of my world. The semester began on a somber note yesterday in an upper-floor classroom looking out on a gray sky. Through an epigraph by Günther Anders, I led students into a conversation about the war on the utopian imagination. We discussed cynicism as a defensive shell that subjects of capitalist realism raise around themselves, an emotional armor borne of disappointment. Staring at an image of myself on my computer screen in the moments before the start of a WebX interview, I uttered words of encouragement, imagining my attempt to improve my life as a tribute of sorts to Daphne. She would have wanted me to do this, I told myself. Remembering an image of the dog’s pained final hours, though, made me wince. Let us ascend by discarding our bearings. Tell stories of dolphins leaping from crystal seas. Monkeys arrive, as if their being were a plot device introduced to startle the narrative. One tries to re-imagine primate consciousness. Body as rage machine, apprehending the world through a fish-eyed lens. Mind not yet bound by words. Whereas now, we cower, listening as choppers cut lines through space.
Oh, the indignities one must endure in order to be allowed to live. New ones gather each day in my inbox. Take yesterday, for instance. After teaching my two morning classes, afternoon ones still hanging overhead, I forsook lunch midday (not by choice) in order to attend one of the bugbears of higher ed, a mandatory, university-wide faculty meeting. Imagine the unfolding of the event as follows. First, the campus. To complement my place of work’s already robust assortment of life-size statues in bronze, the powers that be have seen fit to season the landscape for at least the next month or so in true Hoffmann-esque fashion with dozens of towering, larger-than-life nutcrackers and plastic wooden soldiers, these armies of 10-foot-tall fakes assembled at intervals along every path and promenade. Next, the meeting itself. It begins with a risqué musical number courtesy of the Theatre department, the stage decorated to evoke Germany’s Kit Kat Klub. Cabaret is actually an inspired choice, I think: a last hurrah of pleasure as the country slides weightlessly toward fascism. A senior business administration major who was diagnosed with testicular cancer his freshman year but who now is cancer-free counsels us about the importance of gratitude. How truly blessed we are, says the student. Onward and upward! After a bible-thumping invocation led by a member of the faculty, the president invites an architect to the stage to provide us with an update about the construction of a new campus hotel-cum-athletics-arena. “Very elegant, a boutique hotel,” we’re told. Keep in mind, the university financing this structure is the same one that just laid off two of my colleagues on grounds of budget-tightening. And the building boom doesn’t stop there. Instead, a different, equally nondescript architect gets up soon thereafter and tells us about another set of construction projects: a crystal palace conservatory housing an indoor arboretum, and a new undergrad sciences building with a state-of-the-art planetarium. “It’s got to be ‘state-of-the-art,’” brags the president, American flags on either side of him and a chandelier overhead. Afterwards a faculty liaison reports on a recent board of trustees meeting, dwelling at length on honorary doctorates awarded to local furniture magnates, while noting as well the university’s performance in terms of net growth of assets. Next up is the university’s athletics director. Rah-rah, he says, our teams are great. “Thank you, faculty,” he adds after a brief pause, his skin radiating positivity, “you’ve provided our athletes with the support they need, thus creating an ‘environment for success.’” Following him at the podium comes the provost, a jolly old Southern gentleman bearing diagrams and flowcharts about who ought to do what and when. He says up-up-up, we’re all going up, and reports breathlessly on the status of a “committee on committees.” “We’re looking to streamline our committee structure,” he assures us. “Tweaks are underway,” he hums, “to usher in your future!” Faculty input in this process is no longer necessary, however, due to changes in structures of governance. Instead, market-proven technocrats will decide our profession’s future. The rest of us, we’re told, have — sorry to say it! — no choice but to poise ourselves to receive whatever data-driven dystopia comes our way. It’s simple, really — don’t you know? We must work on X, Y, or Z to get “value”; otherwise, the future will not be as bright as it could be. “Evolve into the person you are intended to become,” the president commands, the meeting now well into its second hour. Optometry and accelerated nursing, he says, will help us “kill it” in terms of enrollment. “Thank God a thousand times over,” he proclaims as if to break a spell. And with that, finally, he adjourns the meeting and sends us on our way. As I rose from my seat, though, I thought to myself, “A thousand times over? Hardly. The god that graces this Ponzi scheme is a god that deserves to die.”
Jan Hammer Group’s “Don’t You Know” serenaded me on my commute to work yesterday, a warm reminder of the previous night’s high.
Compelled by sheer force of lifelong dissatisfaction, I will jimmy the lock on the prison. I will put weed in my head and float ethereally, the walls of reality made light, airy, tenuous. The mind constructs doorways and portals. Darkness opens onto light. My world was corrupted down to the molecules, the atoms, by fuzzy memories, blurry abstractions. Worlds have been exchanged like seasons. And always, the mystery that instructs through its silent structure, the enigma of Being, with unknown end. Next thing you know, we’ve invented for ourselves an entire weed-inflected grammar. Become a “strange man,” I tell myself, who in disguise writes himself into Being. Create a sense of levels — worlds within worlds. Or, after crashing through, land on one’s feet and inquire after Thomas Pynchon and his views regarding LSD.
Awareness comes by putting things together. I recall seeing a lovely fog yesterday as I careened toward the diploma mill, the air bathed in yellow morning light. A friend and I exchanged texts throughout the day about all the many ways capitalism has fucked us since grad school. Working sixty hours or so a week translates into exhaustion, resentment of others, no time for housecleaning or physical fitness, no time for labor-power to engage in even the most basic forms of self-repair. And of course, our superiors never miss a chance to demand from us some additional act of debasement. We’re supposed to show gratitude, apparently, for these thorns they’ve planted in our temples. You’re one of the lucky ones, they warn. Give thanks or we’ll make it worse. Hence, in reaction, the turn inward: “me” time, breathwork, re-embodiment through relaxation. And I’ll never have time to collect all of the words, but that’s all the more reason to try. What would we learn, for instance, if we looked up Malta’s 1919 Sette Giugno revolts? A revolt stirred by the price of bread. What if we combine that with quantum tunneling? The last image is too immediate, as Pynchon once said, for any eye to register. Think of all of the properties of reality we’ve not yet learned to see.
Return to me the vision of the post-scarcity Noble Savage. I prefer it to the belief that only a properly constituted society and reformed system of education could make humans good. Able to live in egalitarian plenty. Instead, history is about to culminate in a monstrous epoch of universal conflict and mutual destruction. Collective nouns go silent one by one. The one, because self-conscious, thinks it needs to put itself above others. Hence our current mess. Voices get in our heads. Ghosts. It’s like tinnitus. I no longer want anything to do with the certification industry. That’s all education is anymore. Certification of would-be modern-day plantation owners and Indian-killers. Schools leverage testing, punishment, and the trauma of near-constant boredom in order to transform imaginative beings into cop-worshiping, mortgage-paying members of middle-management. Proponents, armed with nukes, wish to extend this twenty-first century plantation-via-franchise system to all corners of the globe, using “protection of national interests” as justification for perpetual military deployments abroad. Those who perform their duties, those who consent to assessment, are no less complicit than those who lead. I no longer even have the hope of fellow wage slaves waking up and becoming allies of mine, comrades. We’re all too chickenshit. My resentment of myself and others manifests as a total all-encompassing white-hot rage. When others show up to work, I have to work, and vice versa — thus making us mutual enemies. What’s the point? I work all day just to come home and stand in line at fast-food burrito joints. Slop for defeated workers.
Beyond the edges of the game-space runs a single, circular backdrop, a projection. I no longer have access to the polis, I think to myself, the space where the coding occurs. My only access points are ideology and everyday life. The rest of it lies beyond the game-space: visible, but inaccessible, and thus, for all intents and purposes, immutable. I dread most nights having to wake up the next day and work. I despise that capitalist society compels me to dispense by its means my daily labor-power. That shit ought to be mine to hoard or spend as I wish. Each of us should be free to act in accordance with whatever chemicals we wish to add to humanity’s neuro-cultural evolution. The hero has no parents and has to invent through testing an identity in relation to the ever-reloading, ever-renewing game-world. Others, in their mere being, pose for us the question: “Which rules shall we let be of consequence?” What keeps us from devolving into mere rage monsters? Predators who reduce others to roles as props or prey. Games reveal the limits they impose on being only through their play. And since we can only ever be within games, these limits can only ever appear for us as neither necessary nor contingent but both-and. I’m bitter. I don’t like this game! I seek everywhere for some way to rebel. How do we convince our fellow players to grant us freedom to think, while they bend, lift, haul dirt? What is “consciousness,” when those are one’s conditions? Rapt attentiveness to objects and material processes. Rules learned, tasks assigned, one does as one’s told. To reverse this, one would have to step out of character — the ultimate risk — and convince others, in a church-forming act of assembly, to do the same.