Above the Frey

In response to people who wonder why an anarchist would refuse to shoplift, I’m fond of saying that no one demonstrates greater subservience to the concept of private property than a thief. In fact, I agree with Proudhon that, in a certain sense, all property is theft – but never mind that now. I’m more interested in a parallel insight suggested by the James Frey case: that no one depends more upon the strict adherence to a literal concept of truth telling than a liar.

I know y’all are probably sick of hearing about Frey’s fiasco, but I want to call everyone’s attention to two excellent blog posts that together say just about everything that needs to be said about it. Siona writes from her perspective as a recovering addict:

I was willing to give him the benefit of the doubt – his path was not mine, nor could mine possibly be anyone else’s – but the fact that he so virulently rejected AA and the 12-step program in favor of ‘will-power’ seemed a little unbelievable to me. No one recovers alone, and it’s irresponsible and cruel to tell other addicts that it’s merely a lack of will-power that’s destroying them. It’s not will-power that saves, but love, and this seems so sadly absent from both Frey’s book and his situation now. It might be true that not every addict ‘finds God,’ but every addict does and must surrender to something greater than his or her own ego. Frey never does.

Patry Francis tackles the issue from the perspective of a soon-to-be-published novelist. In a masterful post entitled Why I Write Fiction, she says, in part:

For the same reason that no one would watch a show about a bunch of college kids sitting around in their underwear whining or twenty-five women competing for a limp rose on THE BACHELOR if they thought (knew?) it was scripted, no one would have been willing to hold Frey’s hand through 438 pages of vomit and bathos and teary redemption if they didn’t believe it really happened.

As a fiction writer, I’m rather proud that a book with no claims to factual accuracy is held to a higher standard. If it’s not “true,” then it damn well better be well written – and believable. Kind of ironic, isn’t it?

But in another way, I think that this new hunger for an ever more elusive “truth” insults fiction. Surely, many people who are flocking to memoirs and reality TV are missing the essential secret about fiction. It’s truer than the truth.

Shakespeare may never have been a king, but he taught us more about power and betrayal than any memoirist ever could have. Why? Because he knew more than the narrow facts of his life allowed. More than most kings or scheming underlings or thwarted lovers who ever lived.

*

On an unrelated note, be sure to check out the second edition of the fledgling Progressive Faith Bloggers Carnival. The first edition of this projected weekly carnival – which I gather will shortly have a home base and rotating hosts – was here. (I guess it’s a mark of just how open-minded they are that they can make room for a “religious agnostic” like me!)

The enlightenment

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Where does power come from? According to the traditional belief-system of the Piaroa, a largely nonviolent, egalitarian people of the upper Orinoco basin in Venezuela, it could come either from the sun or the moon. But the power granted by the sun was destructive and poisonous, and had to be carefully controlled. The unrestrained life of the senses led to arrogance, competition, greed, violence, madness and tyranny. Only the moon could grant the healing power wielded by sages (ruwang) and implicated in the ideal life of the mind. “It was the clear yet moderate light of the moon, in contrast to the strong light of the sun, that was described as ‘the precious light of wizardry,'” writes anthropologist Joanna Overing (“The Aesthetics of Production: The Sense of Community Among the Cubeo and Piaroa,” Dialectical Anthropology 14:3, 159-174, 1989).

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The light of the moon, its clear, fresh light without color, was the light of the words of the ruwang‘s life-giving and life-protective powers, or his productive capabilities. The moon-lit water within the crystal boxes of song and wizardry owned by the gods was clean, clear and fresh, and it was with this water that the ruwang each night cleansed and beautified the words of his chants. All of the contents of the crystal boxes of the gods remained beautiful because these ethereal beings, through a pure “life of thoughts” (ta’kwaru), continually cleansed their powers…. Beauty (a’kwakwa), thoughts (ta’kwaru) and the products of work (a’kwa) were linguistically linked….

[A]ll productive powers were potentially evil in use. The creator god of these productive forces during mythic time was physically ugly, mad, evil and foolish in action. The source of his capabilities to use and transform resources of the earth – to garden, to hunt, to cook – were the poisonous hallucinogens given to him by the supreme deity under the earth. He also used the poisonous powers of the sun to increase the force of his capabilities. The tremendous powers he created constantly poisoned his desires (his “life of the senses”)…

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Mythic time was a time of rapid technological development, when the means for using the earth’s resources were created, and because of the poison of the forces that allowed for this creation, it was also a period that increasingly became characterized by the violent competition over the ownership of the new technology and the resources which it made use of. While at first the gods were more or less peacefully able to acquire such resources and the forces for productive activity through marriage and exchange, these forces became too multiple and strong for the gods to master… and slowly they poisoned the wills and desires of those who received them. As time went on, the characteristics of greed, arrogance, anger and lust made impossible the maintenance of peaceful community and intercommunity relationships. All of the creator gods began to steal and then murder for access and ownership of ever more powerful forces for transforming the resources of the earth; and then they began to murder and cannibalize for the ownership and the control of the domains themselves. All relationships developed into those of predator and prey, and… peaceful community life became impossible. This creative period of history ended when all transformational forces for production were thrown out of this world into a new and stable home in celestial space: these powers are those that are housed today in the safety of the crystal boxes of the present-day gods described above.

It is highly significant that the ethereal, celestial gods who today own these productive forces have no “life of the senses” to be so poisoned.

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For more on the Piaroa, including another paper by Dr. Overing, see here.

Color-blind

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Primates are rare among mammals in being able to see in color, as birds do. I guess it has something to do with living in trees. It’s too bad we can’t see ultraviolet light, as birds and insects do, or polarization-like patterns caused by the earth’s magnetic field, as some migratory birds apparently can.

On the other hand, having a relatively narrow range of perception can aid the hunter to find his prey. Ethnobotanist Gary Nabhan, who is red-green color-blind, has written (in Cross-Pollinations: The Marriage of Science and Poetry) about how his “handicap” gives folks like him a competitive advantage in some situations, for example in detecting the presence of otherwise well-camouflaged objects.

He actually tested this theory once in a search for night-blooming cereus, a cactus native to the Sonoran Desert that often grows intermingled with ironwood and creosote bush, and is therefore very hard to locate. He assembled two teams to search adjacent knolls, the first made up entirely of color-blind botanists, the second of color-normal botanists. After two hours, the first team had found over five times as many cacti as the second. Subsequent searching of both knolls by everybody together showed that they harbored roughly equal numbers of the cactus. During World War II, Nabhan notes, some color-normal fighter pilots relied upon color-blind co-pilots to spot antiaircraft guns hidden in forest vegetation below. He wonders

if those ancient human populations that remained heterogeneous in their color perception had greater chances of survival than their neighbors. Were they better able to spot cryptically colored poisonous snakes? Could they more quickly detect warriors whose faces and bodies were mottled with muds and vegetable dyes as part of a sit-and-wait-then-strike ambush strategy?

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Some people claim to dream in black and white. Do they? According to one online source,

researchers agree that most dreams are in color. However, because the dream fades so quickly after we awake, our memories of the dream are often recalled in gray tones. Studies show that those who are in tune with color in waking life tend to remember more color in dreams as well. I have also noticed that those of us who grew up with black & white TV have more black and white dreams. I haven’t properly researched this yet, it’s just an observation.

When I was a kid, I heard someone talking about black & white vs color dreams. I felt bad because I recalled most of my dreams in b & w. That night I dreamt of thousands of iridescent lizards running along by my room. I was really delighted and tried to collect as many a possible, commenting the whole time about the color. This dream indicates satisfactorily to me that there is color *in* the dream and it’s not just added afterwards.

“In the United States, the rise and fall of the opinion that we dream in black and white coincided with the rise and fall of black and white film media over the course of the twentieth century,” states the abstract from a cross-cultural study of beliefs about dreaming.

The world seen by moonlight is overwhelmingly black and white, so there’s a certain poetic appeal to the suggestion that our dreams might be equally drained of color. But night belongs to the true hunters. We are daylight creatures, scavengers uniquely suited by our strange, upright manner of walking to go about in the heat of the day when our ancient predatory enemies were sleeping, or sheltering in a cave or dense patch of shade to shield their eyes from the inhospitable glare of noon.

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For some really fine black-and-white photography, accompanied by highly evocative prose and poetry, be sure to visit Teju Cole’s one-month Nigerian travel blog, due to disappear at the end of January. His latest post, about visiting the National Museum in Lagos, is especially searing.

Stone-blue winter

This entry is part 34 of 42 in the series Antiphony: Paul Zweig

I’ve been reading Paul Zweig, and responding to his poems with poems of my own. This is the eighteenth poem in the third (“Eternity’s Woods”) section of Zweig’s Selected and Last Poems, followed by my response. See here for details on this experiment in responsive reading. I’ll remove Zweig’s poems after a week or two to prevent egregious copyright infringement.

I’ve had a difficult time resuming this exercise in the New Year, and not for lack of trying. In fact, several of my most successful posts began as responses to this poem, but quickly turned into something else.

The Question
by Paul Zweig

Stone-blue winter;
The upswept brush of winter oak
Vibrates in the wind, expectant, bridelike.

Who am I?
An insect, startled, still sleeping
By the fire.

A bird clings to the telephone wire
Behind the house; an exultant questioning
Booms at its feet. When we die,
We hug the living to us as we never did;
We notice their creased skin, their quick eyes
That slide away, seeing more than they intended.

Who is that moving beside you,
So at ease, so colorless?
What can that dark flutter
Of his say to you, his voice thinned
To pass death’s membrane?

* * * *

Axe

Sein Sinn ist Zwiesplat. An der Kreuzung zweier
Herzwege steht kein Tempel für Apoll.

Rilke

It was late. The lamplight gelled around you
like pine sap thickening into amber.
You were forgetting how to read, losing words
in the exact reverse order of how you learned them decades before,
until the book open on your lap seemed
as blankly comforting as a glass of milk.

Death had come, but not for the reasons usually alleged.
He found himself enchanted by your bones,
which were light as piccolos, & your skull’s smile
faintly visible under the skin
like a subliminal advertisement for eternal spring.
The clock stopped in mid-tick.
Your eyes took on a faraway look.

Was I supposed to run after you? I was tired.
My trademark guitar had long since gone electric –
an axe, as they say.
The kind with back-to-back blades:
one for the kindling, one for the icy air.

Springhouse

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1.
The springhouse is a refuge I rarely enter:
cool as a cave in summer, warm in winter.
The grates on the windows have rusted away,
& the outlet pipes have long since silted up.
The spring seeps in through breaks in the masonry,
& a thin whisper of water covers the floor.
Phoebes nest under the rafters every April;
salamanders leave their footprints in the mud.

2.
The springhouse is the one building on the farm
that doesn’t line up with the others.
I see it every time I go out my front door,
but rarely give it a second glance.
It sits apart from everything we know.
I think of those who, for the sake of some
dangerous or unfashionable truth,
grow old in prison cells or hermitages,
no way to keep their feet up out of the mud,
no place to sit apart from the corrosive flow.

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The penis poems

1.
I voyaged between the Scylla & Charybdis of her breasts like a swift corsair, imagining the whip on straining backs & the sail bellying with wind.

I bent to kiss my reflection in her silver toenail polish.

It was 2:00 in the afternoon. I traveled her spine’s high ridge with the eyes of a newt, looking for a stream in which to molt.

The hard nuggets of her name slowly melted as I rolled them back & forth across the hollow left by my missing tooth.

“I love you,” I said, & just like Pinocchio, a wooden nose began to grow in the most embarrassing of places. And Lord help me, it was starting to drip.

2.
Don’t wake me, rooster.
Get back to your roost.

Hey shuttlecock, birdie,
look out for the net!

Just once, weathervane,
can’t you face into the storm?

3.
I learned all about couplings in the hardware store: the finer the threads, the better the grip. If you want a tight seal, you can wrap some sticky tape over the male end before screwing it in. Don’t try this at home.

4.
There’s a kind of fish that remains in coitus
for weeks. The male disintegrates
into the current: first fins & tail,
then head & body let go. All inessential
functions cease, & everything
atrophies except the rigid sex organs,
buried in the female for their entire length.
Ah, like a mystic yearning to dissolve
like a drop in the ocean of Godhead,
how I envy that fish!

5.
Janie’s got a gun – the only cock rock song I ever respected. In a world full of detachable instruments of power, it seems only fair that a woman should have one of her own. I remember seeing Tribe 8 – lesbian punk band from San Francisco, come all the way to Central Pennsylvania to play at the VFW – doing a song about gang-raping frat boys. The singer strapped on a dildo over her jeans and my bisexual friend Bill crawled up on stage & knelt in front of her, pledging his devotion in the most straightforward manner imaginable. It was, as they say, an object lesson.

6.
Stick
figure, weak thing, think
how many drink to make
you dull as a bull, or pop
Viagra to stop up all other
sensory inputs & funnel
a camel’s stamina through
the tunnel vision of your
needling eye, which, though
no pinhead, is still a mere
prick.

7.
Men get nostalgic: we will never again piss
the way we could when we were ten
& knew nothing but basic arithmetic.
Even now, when we pee, for a few moments
we can return to that state of sexless innumeracy,
can be almost as present in our skins as animals.
We pee, & our minds stop wandering for as long
as it takes to subtract a little of that ocean
that passes through our male & female bodies
every day of our lives.
Then the flow turns into a trickle, & a quick,
involuntary shiver returns us to the algebra,
the infinitesimal calculus of Dick & Jane.

Person of interest

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The person of interest – not yet a suspect – has a slate-gray suitcase and a story full of holes. The person of interest is nobody you know. The person of interest has been known to express sympathy toward the enemies of the United States, to participate in assorted protests and boycotts, to eat falafel, to beg to differ, and to compare the private ownership of land with slavery. The person of interest goes for slow, apparently random drives in the country, taking numerous pictures of public infrastructure and commercial messages.

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The person of interest, though a native-born citizen of the United States, has repeatedly expressed interest in “getting the fuck out of here,” with socialist countries such as Sweden, Canada and Moominland most often cited as desirable locations. The person of interest listens to public radio without ever becoming a member. The person of interest sometimes dresses in black and runs barefoot through the woods.

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Last Tuesday, the person of interest discussed world affairs with an accomplice for about twenty-five minutes without a single mention of the War on Terror™. The person of interest is a regular user of the World Wide Web, viewing and contributing to little-read, heavily inter-linked “blog” sites in preference to more typical internet destinations such as E-bay, naked or nude xxx celebrities and Texas Hold’em. Though not yet a suspect, the person of interest is suspected of involvement in [REDACTED] and [REDACTED], “Old Faithful,” [REDACTED], Egyptian lentils – [REDACTED PARAGRAPH] chemical fertilizer as “a disaster waiting to happen.”

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The person of interest is said to have a smooth, hairless spot the size of a silver dollar on his or her left buttock, though we have not yet been able to confirm this. The person of interest is not considered a candidate for special rendition at this time, though advocacy of ecoterrorist acts involving criminal trespass, as well as persistent defamation of the American Beef Council, may eventually lead to detention as an enemy combatant in order to protect the public and safeguard the Constitution from abuse as a cover for openly seditious acts. Worst of all, the person of interest has sought classified information under the Freedom of Information Act…

UPDATE: For those who might think I exaggerated a little about government surveillance, listen to this report.

Hard cases

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1.
I crouch beside the fire ring with hands outstretched,
doggedly seeking warmth from its circle of snow.

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2.
As the snowpack melts, little dark targets
appear on the laurel leaves.
I call it the coal pox.
Power plants a hundred miles to the west
seed the clouds with nitric & sulfuric acid.
The rain burns & the snow burns, too.
The soil turns toxic with heavy metals.

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3.
A feral housecat walks a crooked mile through the woods,
sidestepping the patches of old snow.
Long after she passes, a squirrel continues to scold,
his tail on the branch behind him like a furious mime
or a question mark come quivering to life.

Black bag

UPDATED Saturday morning to include an attempt at dream interpretation – see below.

I am cleaning out my pocketbook. This in itself doesn’t seem so unusual: in this dream, it appears that I have always carried around a large, black pocketbook just like my mother’s, though when I think about it later, I wonder if perhaps it wasn’t really an old-fashioned doctor’s bag.

What triggers disbelief in my watcher-mind – the part of my consciousness that is always observing things from a safe distance, whether I’m asleep or awake – is the vast quantity of stuff I pull out of it. In short order I remove roughly four times what the bag appears capable of holding, get frightened and stop. Most of the contents consist of food and drink items. There’s a fifth of whiskey in soft plastic, an unopened half-gallon container of orange juice, and a sizable stack of Tupperware containers full of lunch and dinner leftovers, none of which I remember stowing away. I hand the food and the orange juice to a hungry friend, who conveniently appears at my elbow. I keep the whiskey “for emergencies,” nestling it down among the keys and coins and tissues at the bottom of the pocketbook. “Look how much lighter it is now,” I say to myself, giving the black bag an exploratory swing.

*

I’m descending a steep, grassy hillside when an enormous bird of prey kites past. It catches sight of me and banks sharply, circling in for a closer look. I note the white head and tail feathers: bald eagle! And I immediately regret leaving my camera back in the storage locker. The eagle and I size each other up from about fifty feet away. The more I look at him, the more he resembles an old, old man with feathers all over his body. His face registers deep anger and disgust. He pivots in the brisk wind and sails back up the hillside, disappearing behind the far side of the ridge.

*

Those were the two dreams that stuck with me this morning after I awoke. As regular readers know, I spin dreams into blog posts often enough. But I had been inspired to take a renewed interest in my dreaming by the new blog talkingdream, which I just came across yesterday evening, following a link from Velveteen Rabbi. Talkingdream is dedicated to the notion that “Dreams have the power to reveal us to ourselves, and they are too important to ignore.” It’s the work of none other than Rodger Kamenetz, author of The Jew in the Lotus and Stalking Elijah – two of my favorite popular works on religion. I was very excited that a writer of his insight and ability would be taking dreams so seriously; he says he’s recorded over 800 pages in dream journals over the course of four years. Best of all, Kamenetz has posted a draft of the first chapter of his new book on dreams, and invites comments and suggestions. Do go look.

*

In a comment responding to the first version of this post, Brenda notes that the dreams I describe “seem to be ‘medicine man’ dreams, and I suspect you are drawn towards the shaman… are already on that path.” This is a bit more charitable than the interpretations I had come up with.

Much as I might protest against Freud, I’m a product of my culture: I have a hard time seeing dreams as anything more than reflections of my anxieties and neuroses. And since I tend to be fairly self-critical anyway, naturally, a reductionist interpretation is going to occur to me long before an expansive or prophetic one.

In the first dream, it’s not surprising that I conflate pocketbook with refrigerator, both things I associate with my mother and with abundance. The magical capacity of the bag to yield more than it contains may have been influenced by a magic show put on by my niece on the evening of New Year’s Day. That’s a much more likely direct source than, say, the New Testament story about the loaves and fishes. I don’t think I have a Christ complex!

The true subject of the dream, it seems to me, was my blogging, which is, after all, the activity that currently dominates my free time. Since my mother is also a writer (and since I am also a cook), it’s not surprising that I would associate inspiration with her pocketbook – a mystery wrapped inside an enigma wrapped inside black vinyl, as a storyteller on NPR once described his own mother’s bag of tricks. My dream protagonist’s apprehension about the unlimited contents of the bag/subconscious mind probably echoes my anxiety about my tendency to say too much, to not know when to stop. His willingness to give everything away to a single friend seems to reflect my general contentment with the status quo, in which I feel fortunate in being able to share my output with just a few readers, many of whom have become friends.

What about the whiskey? In real life, I don’t drink whiskey more than once in a blue moon, and don’t generally enjoy anything stronger than a glass of wine. But if I’m correct in thinking that the pocketbook represents the source of my inspiration, then it’s natural that it would have enough room for something so symbolic of the high produced by immersion in writing or photography.

The second dream is an easier nut to crack, I think. The direct source for the eagle imagery was undoubtedly the blog Dharma Bums, which frequently features stunning photographs of bald eagles. I’m pretty sure my dream eagle symbolizes wild America, and the anger and disgust that it directed toward me undoubtedly arises from my feelings of guilt that I am not doing enough as an environmental activist.

Does that mean that the figure in my dream could not have been a messenger of some sort? No, I think it can easily work both ways. As I implied in my post on Creationism the other day, the only God that makes sense to me is one that works through natural phenomena, such as the operation of guilt upon the unconscious mind.

But I am suspicious of efforts to treat dreams as omens, personal or otherwise. There’s a kind of egotism about omen reading that’s very seductive: one gains an exaggerated sense of one’s own importance, just as in a paranoid fantasy. That’s why, even as I acknowledge the possibility that dreams are in some sense messages from Whatever, I generally prefer turning them into lyrical paragraphs or poems rather than trying to subject them to interpretation. As literary art, they remain alive and open to multiple readings. I guess it’s no secret that I have very mixed feelings about the value of literary criticism – the dream interpretation of our age. I always prefer watching butterflies on the wing to seeing them pinned and mounted under glass. And when it comes right down to it, as Zhuangzi long ago observed, who can say whether any of us are more than fleeting protagonists in a butterfly’s dream?