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The Bird Out of Space and Time (Part 2).


2.  Occultism in the High Rises.
 
1.

                I should have been at my very lowest ebb that summer, but for some peculiar reason I felt content.  Well, perhaps content would be overstating the case.  It would be better to say that I was untroubled.  My days were characterized by that particular kind of languor which neither troubles the soul, nor ever stirs it to any great pitch of excitement.  For most people, accustomed to life’s stressful rhythms of tension and release, such a period of extended suspension is hardly the most satisfactory mode of existence.  For myself, however, I was forced to conclude that such a lifestyle held an undeniable attraction.  To live without the customary stresses and pleasures of the active existence is burdensome in many respects; and yet while other muscles and faculties atrophy, the imagination is stirred to a strange, languid pitch of creativity, and subject to slip periodically into a state of placid ecstasy, a sensation like that of surrender to some exquisite painkiller.  Now, I should say that though I felt myself to be in perfect equilibrium, it may have appeared from the outside as though I were depressed, or undergoing some kind of bipolar fugue.  Such things are difficult to judge objectively.

                The main upheaval, of course, was the cooling off of my relations with Catherine.  That may seem like an oddly impersonal way of describing it, but the whole business was itself every bit as chilly and impersonal as the commonplace implies.  Our relationship had come to an end without a bang, with scarcely even a whimper.  We’d simply grown bored of each other.  In some respects, it was a relief to end a relationship of eight odd years on such cool and amicable terms, but it’s hard not to feel a little cheated when you’ve spent a large sum on liquor and have no hangover to show for it.  Most couples, I imagine, are subject to this type of boredom in their relationships, but stave it off by having children.  Typically, that’s the next leg of the adventure.  This, however, was not an option for Catherine and I; we regarded the idea of having children as being as inexplicable and unseemly as that of joining a cult, or espousing some alternative medicinal theory that the respectable newspapers frown upon.  We had that, at least, in common.  So there was nothing else to it.  Magnanimously, I insisted that Catherine should remain in our house, while I would find a new place to live and continue to pay my share of the mortgage, until a more permanent arrangement could be arrived at.  That, more or less, was how I found myself living in the only three-quarters finished luxury apartment/mixed-use quarter by the dockside quays.

                The Harrington/Sheldrake Quarter was one of those wonderful follies which had been dreamt up during the property boom; dreamt, it should be added, with such keenness that most of it was actually built before anybody woke up or came to their senses, and thus it stood half-finished as a memorial to the strange fancies and manias of a time past.  It was an ambitious project which sought to transform several blocks of mostly derelict industrial yards into a sleek, all-purpose urban living space.  The central square was composed of four gleaming high rise towers that punctured the sky like glass hypodermics, and overlooked the rest of the complex: a wooded park, twelve smaller apartment blocks, an artificial lake, and a drop leading down into a massive square gouge in the landscape, where concrete foundations had been laid, and work abruptly ceased when funding for the project dried-up.  The high rise towers had their own supermarkets, cafes, gyms, and crèches, and one of the office complexes contained a large, open plan area which had been nebulously labelled “a cultural space.”  Very little happened there, most of the time.   Exhibitions passed through, each one strongly redolent of its origin in government grants and corporate commissions.  I often wondered where it went next, and where it ultimately wound up, this forlorn and passionless art of minor officialdom.  Perhaps it never stopped moving, like an ancient touring band that performed the world over to audiences who were there because they dimly remembered something – the former vitality of the musicians, or of themselves.  Once, I recall that an orthopaedic surgeon who lived in Block D had elected to read some of his poetry in the cultural space.  After debating for some time which were the greater cruelty – to attend the recital, or avoid it – I chose the latter.

                I have never fully understood what drew me to the Quarter.  To begin with, I’d always been fascinated by different styles of housing.  I remember that when I was a child, being driven around the countryside by my parents, something about houses always puzzled and intrigued me.  A house was something which it was apparently obligatory for all adults to own, or aspire to own – a house and a little patch of grass, a neat row of trees to hide behind, or peer through.  To an adult, such a thing is perfectly natural, but a child always longs to creep under the hedges and fences, to make a beeline through other people’s lawns and backyards like a cat in the shadows.  Growing up, houses retained for me some sense of that essential strangeness – that potent variety of strangeness that hides under the most ordinary and familiar surfaces.  Paradoxically, houses seemed to aspire to an appearance of emptiness and abandonment, and to a sense of mystery – like the adult personality, they frequently resembled a shell which had been constructed to hide something.  What was it they sought to hide, in their appearances of order and homogeneity, of stability and calmness?  What happened in those houses that you never visited, whose interiors you would never see?  



                Later, when I lived in the city, I developed a particular obsession with high rise apartment blocks.  Stacked one atop the other, with their little balconies replacing gardens, they transformed the once organic business of living into a mass-produced commodity and strange kind of public exhibition.  That was the thing that really captured my imagination about them: the way their balconies and windows positioned the once private act of living in a public space, and framed it like a painting or television screen to be perused by passing strangers.  I couldn’t purge from my mind the notion that the apartment block was like a behaviourist’s laboratory, a lattice of glass cages whose occupants were unaware of the vast, clinical eye which surveyed their meagre world at a glance.  Yet, at the same time, I found there to be a certain austere glamour and beauty in the idea of the high rise; the notion of living in a space which was at once private and public, in such close proximity to people who would remain as anonymous as the strangers on trams and buses whose direct gaze we labour to avoid.  Yet for all my fascination, I never got to live in an apartment block.  As a student, I passed through a succession of run-down Georgian dumps, and then Catherine and I moved into the suburban semi-detached which had been our home for the past five years.  A year or two prior, work had begun on the Harrington/Sheldrake Quarter, and the tram I took to the university passed by its construction site every morning.  Although I would have been reluctant to admit it publically, the development fascinated me.  It represented a corrosive ideal which I found oddly seductive: an aesthetic of beautiful, streamlined emptiness; a dream of money and intoxicating, even rapturous, surface pleasures; a setting for warmly-lit, drug-fuelled revelries and soft, opiated recuperations, whose regrets and sad vows were always replaced by fresh, renewed appetites, by new surrenders to giddy night and gaudy vitality.
 
My odd attraction/repulsion towards the Quarter was perhaps cemented by a photo feature I came across in one of the weekend supplements.  The television personality Roger Grady had purchased one of the towers’ penthouse apartments.  With prematurely greying temples, rugged features, and athletic build, Grady co-hosted the daily Afternoon Break show with the bubbly, voluptuous brunette Deborah Kelly.  Grady was pictured enjoying a light continental breakfast on an expansive roof garden.  Flanked by rectilinear decking, potted trees, and the gleam of distant skyscrapers, he wore off-white, slim-fit chinos, desert boots, burgundy golf sweater, and a navy windbreaker.  BACHELOR BREAKFAST”, the caption read, “TV personality coy about relationships, says gruelling work schedule doesn’t give him time to wine and dine.”  Although Grady and I would later become very close, after a fashion, back then I regarded him with nothing but contempt and derision – the sort of contempt, mingled with a degree of unpalatable and unacknowledged envy, in which we tend to hold successful media personalities.  Possessing certain things which we privately desire – good looks, exorbitant pay checks, the amorous advantages of public recognition, and so forth – media personalities provide us with an excellent opportunity to fashion our thwarted longings for self-indulgence into a species of dogged integrity, a sense of commitment, however ultimately untaxing, to grander things.  The media personality provides an ideal inverted mirror, whereby an exaggerated sense of their flaws serves to inflate our own modest accomplishments. 

My disdain for Grady had a more pointed resonance, however.  During my more indolent student days, I had developed a peculiar erotic fixation with the deceptively anodyne landscape of afternoon television.  Though maintaining a veneer of cheerful, wholesome banality, I began to detect in the afternoon scheduling a subliminal language of potent, transgressive eroticism.  I saw a video once of a politician’s speech with all the words edited out.  What remained were only the breaths between each sentence, and the look, at once panicked and solicitous, which signalled the commencement of each fresh utterance.  It seemed to me, watching this video, that the body has its own compulsive, hidden language which it constantly seeks to smother and subdue by speaking, by losing itself in a stream of words.  In the split seconds between speaking, the person appeared like a frightened animal, poised and alert, ready for fight or flight – then the words came, a tension was released, and a sort of torpor ensued.  Speech, for all its marvellous efficacy, so often assumed the characteristic of a compulsive, hypnotic defence mechanism.  Although I knew, in a sense, that the idea was perhaps more poetic than literally true, it seemed to me that a vast, hidden reality might emerge through the removal of the spoken word from news broadcasts, political rallies, debates, and everyday interactions.  Bodies would dance about in perpetual, skittish motion, faces freeze in the naked panic of pure, silent being; shorn of all its ultimately hollow and officious verbiage, the landscape would become a pristine, sandy shoreline, washed by inhalations and exhalations of tremulous living breath.  (I suspect that it was partially this earlier intimation of a secret language of the body which made me so receptive to Grady’s theories about the mysterious Green Language.)

I believed that the afternoon light variety programme would provide an ideal test case for these theories.  Scrubbed of its banal pleasantries, I was certain that Afternoon Break would reveal the true mercenary sexuality that it subliminally communicated to housewives and the unemployed.  That being said, my theories regarding the hidden erotics of afternoon television were never exhaustively developed, and may have been simply a by-product of my puppyish and mildly masochistic infatuation with AfternoonBreak’s host Deborah Kelly, whose coquettish relationship with the camera thrilled me with its cold impersonality.  Roger Grady, on the other hand, I found to be an irksome distraction.  Even by the standards of light entertainment, he struck me as a failure.  His bonhomie felt particularly forced, and his commitment to the variety format sorely limited; he made no attempt, for example, to hide his sullen masculine boredom during the fashion and cookery features, and was sometimes palpably rude to the guests who accompanied small animals or children.  The feature in the weekend supplement detailing his purchase of the Harrington/Sheldrake penthouse thus further exacerbated my feelings of contempt and submerged jealousy towards Grady, and solidified the ambivalent glamour which the Quarter held over my imagination.  Strangely, though, my destiny was becoming intertwined with that of Roger Grady.  Long before I would move to the Quarter, and Grady make me the sole confidant of his inexplicable occult project, there was that strange, endlessly suggestive night in which I found myself attending a party at his feted penthouse.

2.


                This was a few years ago.  The good times, I suppose.  Things with Catherine were fine, and I was new enough to my work at the university that I didn’t yet find it oppressively tedious.  The financial crash was a couple of years away, and still an unthinkable contingency in most people’s minds.  Money was everywhere in the psychosphere – the allure of it, the smell of it colouring the horizon, its particular mania festering in the communal imagination like an adolescent’s first discovery of sexuality and its variegated possibilities.  It was a Friday, I think; one of those summer nights where the sky acquires a certain crisp, electric sheen that merges seamlessly with the artificial glow of the city, bathing everything between the heavens and gutter in an ambient florescent haze, like the warmth of a distant, universal technology.  The streets were filled with buoyant revellers of various types, beaming shoals that milled together and overlapped unpredictably in the evening’s loose and carefree momentum.  I was drinking with a small group of my students, and at about eleven, a sleepy, neurotic rich girl called Esther announced that she knew some people who were going to a party in Roger Grady’s apartment.  We all distained the world of minor celebrities, of course, but the opportunity to swim briefly in their ego-inflated fish tank seemed too good to pass up, so I very quickly found myself wedged into a taxi with Esther, two other girls, and a handsome, sullen boy named James, who played bass in a band called Four Flies on Grey Velvet, and maintained such an astringent air of aloofness that I was never certain if he was arrogant or merely slow-witted.  

The girls were talking in rapid staccato bursts amongst themselves, while James and I sat in awkward silence.  “Why are you called Four Flies on Grey Velvet when there’s five of you?”, I asked, to make conversation.  James shrugged.  “It’s just a name.  Or George could be the grey velvet.”  We were moving along the river, past pleasure boats and sodium orange walkways, the vacant, dreaming plazas of financial complexes, through the iron clockwork of an ancient, slate grey rolling lift bridge, and then we could see it off in the distance: the dream of the Quarter in its full nocturnal vibrancy, its jewelled gleam dancing on the surface of the river, and jutting proudly into the irradiated night sky.  I was drunk enough already to feel like I was floating, disembodied, along a current of events, but everything after that was dreamlike, seductive and strange.  We disembarked from the taxi, and ambled along a walkway that skirted the artificial lake, until we came to a stairwell leading up into the main courtyard.  Once inside, we were dwarfed by the towers.  I have always found the experience of that courtyard difficult to describe, and wondered at how the architects achieved its vertiginous effect.  Looking up, you had the sense that the towers were not vertical, but rather sloping diagonally toward a point, like the interior walls of a pyramid.  The buildings wrapped their balconied walls around your visual field, as though they were floating on the air above you, and slowly closing in upon themselves.  It was strange vista, somehow very appealing to me: the business of living arranged into geometrical and aesthetically spartan grids, uniform and rectilinear, yet set at some oblique, gravity-defying angle that made the whole structure feel weightless and dizzying to contemplate.  While I was taking all this in, Esther was ringing her friend, looking up into the distant blackness where we envisioned Grady’s penthouse in full, sybaritic swing.  After a long delay she finally got through, and following an even longer interval, a tiny, energetic, wide-eyed girl appeared at the door, miming greetings, apologies, and various other emotions as she struggled to open it.  We entered a mezzanine with a concierge’s desk and vast, antiseptic jungle of brittle-looking shrubs and bushes.  Two well-dressed, middle-aged men with matching bald heads and mutual affectation of professional serenity sat at the desk, staring into the shrubbery as though it contained the threat of a creeping indigenous militia.  The new girl ushered us into an elevator.  “This elevator is specular,” she said, “listen to the music.”  The elevator was playing Mason Williams’ Classical Gas, so we yo-yoed up and down a couple of times, the girls attempting a rudimentary go-go dance, while James and I did our best to avoid their failing limbs.  The next track the elevator played was Nights in White Satin by the Moody Blues, but the song’s mood of laden, almost cosmic eroticism seemed to bore the girls, so we finally made our way to the apartment.

The party was everything, I think, we could have hoped for: a feast for anthropologists of the near future; a carnival of vacuous delights and strange delusions of threadbare grandeur.  The apartment itself was dimly-lit, with small groups slumped everywhere in the deep trance of chemically-heightened sincerity and seriousness, spitting paragraphs back and forth like animals who feed their young by regurgitation.  We passed briskly through these baying lotus-eaters, and went out onto the roof garden, where the main energy of the party was focused.  A sound-system was playing a mixture of dance anthems and Bryan Ferry ballads (then enjoying a brief, semi-ironic vogue due to their inclusion in an innovative series of tampon advertisements).  LED striplighting bathed the roof garden in a cool, blue sheen, making the revellers appear like holographic ghosts projected against the penthouse’s dizzying vistas of city and star light.  We found a place at the fringes of the crowd, and the new girl went back into the apartment to find some glasses, but we didn’t see her again.  I occupied myself breaking the crowd down into its constitute elements.  There was a smattering of television personalities, their melodic voices emerging out of the white noise with the sickly familiarity of a favourite song travestied by pan-pipes.  I saw the host of a popular household DIY programme, seated by himself in the throes of some kind of drug-induced panic attack.  He was breathing deeply and evenly, and drinking pint glasses of water that seemed to flow directly out of his pores.  Throughout the night, he would cyclically return to the festivities with a demonical second wind, leading each time to a relapse into his former condition, until he was finally laid out on a sofa with a small electrical fan positioned near his sweating temples.  There was a gaggle of pretty young women whom I guessed to be occupants of the glittering and eternal limbo between modelling and acting careers.  We saw two hulking, radioactively tanned beefcakes making gauche advances towards the women.  The beefcakes were the stars of a type of programming which was very popular at the time – one of those shows that documented the peccadillos of a vulgar working class nouveau riche.  (I’d seen them on television once, waxing an antique dealer’s scrotum and asshole as part of their weekly challenge.  It was suspenseful enough, I thought, although the effect was largely achieved through clever musical cues and editing.)  There was a small contingency of older, middle-aged men at the party, a group of property speculators and lawyers whose cold, dead eyes were trained on the younger women, making rapid, intuitive calculations of their blood-alcohol levels.  They were talking to a telegenic economist who would find far greater fame after the crash.  (I overheard a snippet of the conversation:  “That’s the thing, nobody knows Sheldrake!  Nobody’s ever even seen him!  He could be just a name on a piece of paper for all anybody knows.”)  The festivities jumped to an even higher plateau of boisterous vitality with the sudden arrival of the aging and fearsome comedienne Maxi Mediumwave, fresh from performance in a children’s pantomime downtown.  Maxi burst onto the roof garden still in character and full costume – a black-hearted pirate queen with cutlass and ersatz parrot lolling on her shoulder - accompanied by a retinue of garrulous dames and ebullient, exotic male dancers who hung beneath her jutting chin like a gaudy necklace.  Even Roger Grady – clad in a sports jacket and blue jean combo which I felt was frankly beneath him - appeared notably energised by this spectacular entrance.

Although the other party-goers were inclined to ignore us for the most part, we were nevertheless able to absorb something of the drift of their conversation.  There were many whispers swirling around regarding the fortunes of the Harrington/Sheldrake Quarter itself.  The funding for the project was only then beginning to unravel into a labyrinthine paper trail of loans whose securities transpired to be other loans whose securities then echoed recursively into infinite spirals of nothingness.  The main item of gossip that thrilled through the roof garden that night, however, was the most recent high profile tenants rumoured to have purchased an apartment in the Quarter: identicals Bradley and Lucius O’Leary, known in the pop world as the Iguana Twins.  The Iguana Twins were the latest sensation to emerge from television’s talent furnace Idol Assembly Line, having scored an unexpected Christmas number 1 with their auto-tuned reggae travesty of Bob Dylan’s A Hard Rain’s a-Gonna Fall.  Cultural theorists argued that there was an insoluble explanatory gap surrounding the Iguana Twin phenomenon.  Children and young teenagers adored them, but nobody old enough to articulate their thoughts cogently could even begin to understand the appeal; hence the Twins operated in a realm which could never be adequately quantified by the adult brain.  Most adults chose to regard them as an alarming manifestation of sociological decadence and creeping mental atrophy, while others suggested that they might in fact represent a new species of mutant genius, whose brilliance vibrated at some higher frequency to which adults no longer had access.  Androgynous, with handsome, gaunt, sepulchral features, the Twins seemed to embody the indecipherable sexuality of some future epoch.  They frequently wore contact lenses that turned their pupils blood-red, a gimmick which gave them the aura of a pair of ailing, homesick extraterrestrials.  They spoke in a strange, insular stream of consciousness which often descended into a fully-blown nonsense language of their own invention: Shally Shindig, Cassa Zoom Boom! was a well-known expression of triumph in their private argot.  They were, however, master manipulators of Noosfeed.  In one of their most ingenious capers, they posted a sinister-looking close-up to their Noosfeed page, with the caption WHICH ONE OF US IS THE BAD ONE?  This provoked a furious debate amongst the cognoscenti which was still on-going.  Naturally, exotic Noosphere rumours swirled around the Iguanas, ranging from the easily falsifiable (that they weren’t really twins, but rather a pair of genetically unrelated narcissists who‘d augmented an existing resemblance with cutting edge surgical techniques emanating out of the Balkan region) to the more speculative and elusive (that they were part of an ET acclimatization programme, designed to gradually make the public comfortable with the appearance and presence of extraterrestrials, or, alternatively, to lay the groundwork for an imminent programme of clandestine inter-breeding.)

3.
                We didn’t stay too long at the party that night.  We were really only there as anthropological voyeurs, our intention being to sneer inwardly at the worthies as they sneered outwardly at us.  As fascinating as the spectacle was to contemplate, the atmosphere only became more oppressively manic and unfriendly as the night wore on.  Two events, however, remain etched in my memory, and are worth briefly noting.  The first was a rather unpleasant imbroglio which erupted between the two beefcakes.  Excluded from whatever supply of low-quality cocaine was circulating freely among the inner circle, they had responded by becoming balefully drunk.  One minute, they were engaged in a slurred, incoherent argument, the next lunging at one-another with explosive ferocity.  Before anybody knew what was happening, they were rolling around on the ground in a powder-keg clinch, laying waste to Grady’s avant-garde outdoor furniture.  Everybody seemed more amused than alarmed, however, and the girls eagerly filmed the action on their phones.  Any doubts that the videos would become a minor sensation on Noosfeed were immediately vanquished when a seething Maxi Mediumwave threw herself into the fray, jumping atop the beefcakes and making a very valiant attempt to pry them apart.  This peculiar struggle continued unabated until Mediumwave’s parrot was decapitated under the weight of one of the beefcake’s shoulders.  “Look what you’ve done!” she shrieked, her face suddenly like a mirror cracking in slow motion.  The desecration of the rubbery bird shocked the two brawlers into sobriety and contrition; I think I saw a tear streaking down one of their cheeks, but I could have been mistaken.  The situation very rapidly diffused itself after that.  Mediumwave’s coterie flocked around her, and commenced an apparently familiar ritual of coaxing her febrile nervous system back to some kind of equilibrium.  The beefcakes apologized profusely to Grady, who seemed to regard the whole incident with a blasé, amused glint in his eyes.

                While this first incident was ultimately comical in nature, the second I recall as having something sinister or even portentous about it, although I cannot quite put my finger on the source of this impression.  There was a sudden flurry of excitement at the border of the roof garden, where a group of girls were looking over the edge, and pointing excitedly at the opposite tower.  The crowd surged over to the glass balcony walls, following their frantic directions.  Standing on an opposite balcony some eight or nine storeys down was the unmistakable shape of the Iguana Twins.  The rumours were true.   The first twin stood erect with his hands on his hips, and the body of the second was set at a peculiar slant, as though he were about to fall over, or take off at a sprint.  There seemed to be no motion whatsoever in either of them.  They wore matching white outfits, and their faces, though heavily shadowed, appeared blank and expressionless.  Despite the distance, their red eyes shone very brightly, looking like the eyes of a fox startled in the flash of an old Polaroid camera.  The apartment was dimly lit and the light had an eerie quality which suggested some kind of cold-storage facility.  Everybody waved, and the model/actresses called down Shally Shindig, Cassa Zoom Boom! and other Iguana nonsense at the top of their lungs, but the Twins retained their unearthly poise.  They seemed to be presenting themselves as an object of contemplation, as some kind of ambiguous Yin/Yang symbol; then they jerked briskly awake, and strolled back into the soft, ultraviolent light of their apartment like disinterested gods.  I felt somebody nudge my shoulder gently.  It was one of the lithe dancers from Maxi Mediumwave’s coterie, wearing an uncharacteristically solemn expression.  “Which one do you think is the bad one?” he whispered.  Lucius,” I replied instantly, with an odd sort of conviction that came out of nowhere.

                We left shortly after that.   The elevator, as though receptive to the mood’s downward turn, was playing Procal Harum’s A Whiter Shade of Pale.  We appeared ghostly and insubstantial in comparison to our ascent, and the song’s lyrics reflected the wispy, enigmatic impressions that were gathering in our minds, struggling to cohere.  In the taxi home, we were mostly silent.  As she neared her stop, Esther nudged me.  She produced something from her bag, and held it up to the light so I could see it.  It was the head of Maxi Mediumwave’s parrot, whose passing was destined for brief Noosfeed notoriety in the days to follow.  Separated from its body, the parrot’s features were more lifelike and conspiratorial than before.  “You’d think it was going to speak,” Esther said, smiling.

Continued shortly.    

Image of Toronto condo towers found here.      

Shakespeare in the Alley: Bob Dylan Through the Lens of Barry Feinstein.


Barry Feinstein's photographs of Bob Dylan's legendary '66 tour of England contain some of the most indelible images of rock celebrity ever captured on film.  Along with the D.A. Pennebaker-shot documentaries Dont Look Back and Eat the Document, they record the swirling, Fellini-esque chaos that produced Dylan's greatest albums - and fried his gourd enough to drive him into the arms of country music and semi-seclusion for the rest of the 60s.  These shots of the hipster bard hanging out (on the streets of Manchester?) with some adorable scamps are a particular joy to behold: 















The Bird Out of Space and Time (Part 3).


Part 1, Part 2.


4. 

Time goes by like some kind of confidence trick.  The shells move briskly around the table, and you keep your eyes fixed on the one which you think contains the pea.  Things whittle away somehow, like children growing up in reverse.  The shells move briskly around the table, but at some point you’ll have to put an end to the suspense, and rest your finger decisively on the one you have been watching all along.  At that point, you might think how much better things were when the shells were still moving, when the game was still afoot, and you might yet have picked a different one.  In that way, the past is made anew, and appears infinitely richer only when the possibility of actually grasping its riches has gone.

Whatever was happening to me had been happening for some time.  I couldn’t tell whether it was that I was growing older, or the world itself shrinking somehow into an all-pervasive middle-age, a period of radically diminished energy and vitality.  Whether it was in my mind or the state of the world, everything seemed to be retreating to the suburbs, to a quiet garden where one might sit in the evenings and imagine the emergence of wild, anomalous beasts from the hedgerows, their forms growing ever briefer and more insubstantial as the light waned.  I’m not sure if I became disenchanted with work or with Catherine first, or if the one were the cause of the other.  Having long since divulged everything about ourselves which was hidden from the rest of the world, we found we had little left to really say to one another.  I think that we were both disappointed, in our own way, with how things had fallen for us.  The chips fall a certain way for people, usually when they are somewhere in their thirties.  Most people, I think, are satisfied with how things fall; or at any rate, they are divested of the spark which breeds discontent, and kindles the desire to radically alter their place in the world.  For those who remain dissatisfied, a kind of second adolescence beckons.  Old persecution complexes are resumed, and with them long buried suspicions about the malign and hopeless nature of the world; there is a welling up of the keen and even morbid lusts of youth; a sense of foreboding, perhaps specifically the sense that one’s present discontents are to be the incubator of something new and alien, the cradle of an as yet protean replacement.  Something like this was happening to me, and I suspect to Catherine also. 

Around the time I was looking for a new place to live, I felt that I had also made some kind of definitive break from the university.  I was taking a long sabbatical, ostensibly to finish my book about The Circuitous Path, that famously enigmatic poem of alienation and eternal recurrence amongst the demi-monde of fin de siècle Europe.  Privately, however, I vowed never to go back.  But what was I actually doing, what were my plans?  My savings would run out sooner or later.  In the meantime, I would wait for something to happen.  I would wait for some upheaval, some disaster, some miracle, some sign from the heavens.  I longed for an unprecedented event that would shatter the ground beneath my feet, and point my life in an authentic direction, or else make a suitably inglorious end of the whole business.  Admittedly, this plan was not the most practical ever devised, and was arguably fatalistic at its core.  Nevertheless, I felt a kind of overwhelming conviction in those days that something was about to happen – some transformative and possibly calamitous event on a global scale.  I felt that trying to achieve anything at all was a waste of energy, because everything would soon be altered beyond all recognition.  I thought that everybody really knew this, on some intuitive level – that all the world’s toil, all its pleasures and all its sorrows, were now being undertaken under a spell of somnambulistic resignation, under the pall of an old epoch trundling hazily into its own obsolescence.

In The Circuitous Path, Pendleton describes a similar premonitory sense of impending disaster and seismic change hovering over the wealthy British expatriates he encountered while travelling around Europe in the summer of 1905.  Moving in a glamourous but often debauched circle of “aristocrats, swindlers, and spies”, the middle-class Pendleton detected an under-current of rootless desperation in their endless parties and faddish preoccupation with new aesthetic and occult movements.  In a famous apocalyptic passage, often suggested to be prophetic of the impeding calamity of the Great Wars, Pendleton writes:     
I watched them all returning, from the wine-scented fragrance
Of their evenings, and the carousel frenzy of their nights
Some in giddy stupor, others disconsolate
Eagerly willing the catastrophe.

And sometimes in a momentary lull,
I hear a sound like a great bird beat its wings
A tentative gesture, in prelude to the soaring leap
But each time I hear it, the motion has
A greater impetuous, a renewed vigour
And it beats like a drum, or a skittish heartbeat
Pumping the world’s lifeblood from hidden well-springs
To all its visible arteries; the blood will surge, soon,
And the bird out of space and time take flight
Her vast wings trampling the tethered earth.

I felt that this mysterious, precarious time had come around again; not merely the end of one century and beginning of another, but the end of a whole epoch, with the birth-pangs of a new world hovering on the horizon like inexplicable signs and portents in the heavens.  Of course, all of this, I readily conceded, was just as likely a product of my own mind as any real state of affairs in the world without; my mental adroitness at that point was clearly not above reproach.  Nevertheless, I could not shake the sense of an impending apocalyptic event, whether personal or communal.  The world is, after all, only the confluence of all the individual minds that observe it, so that there is no thing which might be said to exist only in the mind within or the world without; all things are amphibious, and indeterminately divided between the surface and the water.  The moment of mystic accomplishment, or so I have been lead to believe, is that where, in the words of Stephen Daedalus, the mystic finds in the world without as actual what had been in his world within as possible.  In The Circuitous Path, Pendleton seems to suggest that when in a state of transition, the world enters a phase of communal mysticism, wherein elements of the private world within become increasingly reified as objective events in the world without.  Although there is little critical consensus regarding the image of the bird out of space and time, it must be regarded as the harbinger or avatar of this period of transition and erratic communal mysticism, wherein the minds of solitary madmen and artists become in some fashion directly intertwined with that of the communal imagination, and with actual physical events in the world around them.  Elsewhere, in a verse redolent of the more troubling passages in Lovecraft’s later Call of Cthulhu, Pendleton writes:
Tiny fragments of the bird’s plumage are increasingly evident,
As though scattered in a breeze, and borne hither and thither
By what trade winds serve the hidden ports of errant and dreaming minds;
A painter in Paris, who fancies himself daring, scarcely knows
The true horror of his study, for it is but one part of a triptych,
Another adorning the wall of an asylum in Rotterdam, and the last
The sketchbook of an alchemist who hangs by a rope
In his pauper’s garret in Prague; 

If Pendleton’s thesis were correct, it didn’t matter how much of my convictions were imaginary, because in the apocalyptic period the imagination is no longer private – like a Noosfeed account, it is connected to a wider network.  My goal was to find somewhere suitable where I could wait for the apocalypse, and trawl the network for fragmentary glimpses of the bird which was poised to take flight in this new century.  Traditionally, a mystic retreats to the stillness of some profound wilderness to await his revelation, but my mind was drawing back to the Harrington/Sheldrake Quarter.  It was, in its own way, a desert and a wilderness, albeit one which had accrued human beings and human industry almost as an afterthought.  It was a place where one could feel the immaculate isolation of an icecap or mountaintop, while always retaining the close proximity to a well-stocked supermarket.  Its austere style made it like a honeycomb of monastic cells, furnished by Ikea, and equipped with a veritable hair shirt of ultimately desultory and soul-sapping creature comforts.  It was a place where you might hear the voice of God, forgotten and placatory, competing with the faint babble of news-readers and advertisers percolating through the walls.    I felt a certain nostalgic and sympathetic connection with the Quarter.  In the aftermath of Roger Grady’s party, both our fortunes had gone rapidly into decline, mine at the whim of whatever strange constellations steered my disposition ever widdershins, and the Quarters’ owning to its umbilical connection to the general economic health of the nation.  After the party, it all seemed to unravel and come undone, private and public fortunes tumbling like dominos which were related to one another only by an invisible nonlocal association, by the vagaries of a sympathetic magic which nobody any longer remembered how to control or manipulate.  

First, a score of young socialites OD’d, all aged 23, causing a wave of legal and existential panic to sweep the high-rises.  Many celebrities were so spooked that they embraced parenthood and new fitness crazes as a means of escaping the now perilous party circuit; those unwilling to relinquish the lifestyle fell prey to a fog of Byzantine superstition, seeking daily consultation with an ever-expanding motely of tarot readers, geomancers, bio-energy workers, economics Ph.ds, meteorologists, astrologers, Women’s Studies graduates, horse whisperers, sensory deprivation tank savants, influencer marketing gurus, complexity theorists, soccer pundits, poker strategists, string theorists – virtually anybody claiming the possession of elusive foresight or obscure expertise was welcome in this carnival of oracular panic.  In hindsight, the divinatory frenzy which took hold that summer was an instinctive premonitory gesture, a human variant to the skittish behaviour observed in certain animals prior the advent of an earthquake.  The financial crash followed soon after, hitting the country’s circulatory system with all the shocking force of a health and safety examination sprung on a hotel which had, at some indeterminate juncture in the past, handed over the managerial reins to its vermin.  Captains of industry and banking magnates, their fortunes overturned in an eye-blink, fled the country in search of more clement bankruptcy laws, abandoning politicians to the firing-line like a fleet of organ grinders who had left their hapless monkeys to face the ire of the public and gather up the sputtering wreckage of their barrel organs.  In the brisk upheavals that followed, the dream represented by luxury apartment complexes like the Harrington/Sheldrake Quarter lost all of its lustre and meaning.  Outside the city, there were great tracks of completed but never occupied estates which the press labelled “ghost estates”.  They were an eerie spectacle, these vacant would-be commuter belts, with their rows of crushingly uniform houses amassed on the city’s outskirts like an army of sedentary Daleks.   It was somehow an apt fate for places which had never really been designed for anything but the most abstracted and impoverished notion of human habitation in the first place.  In the city itself, the apartment complexes, many half-finished, many lurching into receivership, were a similarly embarrassing reminder of a bygone era of precipitate enthusiasms.  Their rental value declined, and landlords were sometimes forced to rent the showpiece penthouses to large groups of students.  It was a strange image: children playing innocently in the castoff opulence of models and magnates, while they prepared their minds for a future that no longer existed.  It meant, however, that I was able to take an apartment in the Harrington/Sheldrake at a relatively modest rent, and thus began a strange new life – comfortable, languorous, but perilously unsustainable; a retreat, an escape, touched by an increasing sense of unreality, and that jittery sense in which unreality hovers on the threshold of dreams and nightmares, before plunging headlong to the embrace of one or the other.
  

Image: a vision of Hildegard of Bingen.   Continued shortly.

The Bird Out of Space and Time (Part 4)




5.  
                We are in a cinema.  Red velvet curtains part with the slow, broken rhythm of old machinery.  On the screen: a young man running through a hospital corridor, eager, frightened.  A garden shot from a low angle, emulating the vantage of a child, toys scattered in the grass, clothes rippling on a line.  We are watching a montage of archetypal life moments, edited in the impressionic, elliptical style of Terrence Malick.  The music is by Sigur Ros, I think.  We see all the happiness of childhood: youthful, hardworking, loving parents, still in the bloom of their own extended childhood, first steps, bath suds and baby boy with hair slicked back like a 30s gangster, cuts and bruises soothed, horseplay, sad-eyed dogs, hidden places under hedges and trees, everything bigger than it really is, each place a full and effable world of its own, the magic texture of fading evening light in that timeless duration in which you will soon be called from the garden where you and other children pitch their voices like darting smoke shapes high into the air above the houses.  Intercut with this, the camera tracks after a woman walking barefoot along a beach.  She wears a flowing white dress that ripples in the breeze.  Her walk is sensual but the image is ethereal rather than sexualized; we have the impression that this beach and this woman represent a still point or timeless dimension separate from the turning world of the life montage.  Now we are careening towards adolescence, through chalk-board classrooms, muddy playing fields and shin-grazing concrete yards, spinning giddily faster and faster around the pole of a basketball hoop, huddling from a downpour on the wooden pew of a cave-like shelter, making our first friends in that bigger world and its slower, almost non-existent time-passages, but the montage is ushering us along, from pre-lapsarian joys to our first discords and disappointments, to corridors haunted by vindictive whispers, tearful girls fleeing the casual cruelty of empowered cliques, boys gathering in a landscape of graffitied concrete, weeds, and refuse, milling around two who are fighting, the crowd frightened and excited by the electric charge of adrenaline and threat of bloodshed, the music slowing now to a mournful interlude as parents too, no longer young, are losing a kind of innocence, drifting away from one-another, entering a phase where the second bloom of childhood must recede away as their children are thrust into the same drear, incomplete, squabbling, alienated world from they always sought escape, and the contours and horizon lines of their own lives now appear implacably fixed and delimited, a train rooted to a narrow, straight track, the train itself palpably slowing while the landscape through which it moves appears only to accelerate, a period of regrets and contrafactual reveries wherein roads not taken begin to assume a gleaming brilliance in direct proportion to the increasing dimness of those gone down, our only hope perhaps in the slow stillness of the beach and the woman’s steady thread, but the montage is moving again, through lecture theatres and cosily shabby rented accommodations, out from our small towns and suburbs, into our first ecstatic taste of freedoms, electric city nights, bustling cafes, the buzzing, expectant warmth of softly-lit bars, sexual tension breeding exaggerated nonchalance and shy self-awareness, finding our first lovers in that untethered and electrically charged world of our early adulthood, the music is beginning to swell, to return again to its initial march of joy, as our parents too are beginning to discover an autumnal contentment, and once we have set aside the wilder vagaries of our play, we find ourselves very alike after all, no longer strangers but friends threading along the same path, and we know that we are returning to where the montage began: we are moving back to the suburbs and the small towns, to the hospital, to the garden, to the scattered toys and the rippling clothes-line, the dens beneath the hedges and bushes.  The music has reached its crescendo, and now a series of sustained, falling chords encapsulate and summarise everything we have seen.  We are in a vast, high-ceilinged timber room, white with natural light from windows that overlook a palatial garden.  It is some kind of retirement home, and the room is filled with beaming, serene senior citizens.  The camera shows us some in close-up: we see the faces of children beneath the lined and drawn skin.  They all have touch screen devices – pads and phones – and they replay the images from the montage on their devices, turning back first steps again and again with their fingers.  We return to the beach, and see the woman head-on for the first time.  She is breathless as she speaks, as though the recipient of revelation: “NOOSFEED.  Because we share everything, nothing is ever truly lost.” 

The feature begins. 
      
6.

                My early days in the Quarter were characterized by a peculiar conjunction of silence and deafening tumult.  The silence of those days related to my life, which I had made hermetic and undisturbed with a surprizing ease and briskness.  People assumed, I suppose, that I was busy with my Pendleton book, and having expressed their terse concerns in relation to my breakup with Catherine, were happy enough to leave me to my own devices.  I had been vague in relation to where I was moving, so nobody really knew where I was.  I had no classes to teach, no emails to answer, no deadlines – nothing but a surplus of time in which to do what I had as yet no precise conception of.   But just as my own inner life was assuming this quietude, the outer, natural world had fallen into one of its increasingly characteristic convulsions.  Our summers now, as you know, are hotter than ever before, and extend their bounty of clear skies and sunshine well into late September and even early October.  I believe that these impossible Indian summers engender some slight stirring of an ecstatic paganism in our disposition – the summer sunset in October being like the enigmatic Midnight Sun spoken of in the lore of initiates.  However, in December and January we are subject to that other aspect of paganism: the sense of dread incumbent upon our inability to control the natural world.  At the beginning of each New Year, as though to test our mettle, we are lashed, battered, and excoriated by nature at its most viciously temperamental. 

                      In the first of those out of kilter Januarys, we had a prolonged period of ice and snow.  I recall a strange atmosphere one evening coming home from work.  It was very dark, conveying a feeling of the late night or early morning rather than the customary evening bustle – the sense of that time which is quiet, hidden, and occulted from the sleeping majority.  Perhaps it was the silencing of the traffic – the streets were too perilous to traverse – which created that odd atmosphere.  Unable to drive their cars or take buses home, the workers lined the footpaths in droves, picking their way like tip-toeing sleepwalkers across the icy pavements.  But what was peculiar, what really impressed itself upon me that evening, was the mood I sensed among my fellow walkers.  Everybody was very quiet, and everybody had a certain, almost childlike look in their eyes.  I believe that they were looking around at the beauty of a frozen, stalled city, and entertaining the suspicion that this was how things were going to be from now on – all the steady, grinding rhythms of the industrialized, technological world were going to fall away to a resurgent and defiantly unpredictable nature.  And I really think that at that precise moment, the idea was very appealing to them – they took a quick stock of the whole contour of their lives, the sense of disgruntled panic every morning, the repetition of their work lives, the petty conflicts that festered in those artificial environments, the endless concessions, the small defeats and smaller victories almost lost to visibility like the spokes on a spinning wheel, the lack of real danger or prospect of real reward in their lives -  and suddenly the idea of it all collapsing in a heartbeat felt reassuring rather than threatening.  It was the particular joy a school child feels at the prospect of school closing due to inclement weather – the magic anticipation of that stolen day, that it might last forever.  It was that evening which first got me thinking about those lines in The Circuitous Path, about those young people of 1905 “eagerly willing the catastrophe”, which, in that century, turned out to be the Great War, and those many decades of carnage in which the technologies of the Space and Information Ages tentatively began to take shape.

                The snow thawed, however, and our days yet belonged to the classroom roll-call.  Since then, winter has denied us even the consolatory aesthetic pleasures of the snow, and we have been subject instead to bitter storms and torrential rainfall, to weather which is apt to make us feel older than our time rather than rekindle childhood embers.  It was in the midst of this stormy season that I moved into my apartment in the Quarter.  Later, I thought that this appeared like the first stage of some grand conspiracy to make me a prisoner of the place; that those early days in which I barely left the apartment somehow contributed to the peculiar agoraphobia which I came to experience whenever I strayed too far from the Quarter.  The gales howled through the canyon between the towers like a beast butting its head hither and tither against the walls of a narrow stall; raindrops were pelted against the glass balcony doors, breaking the light from the other buildings into tiny, liquid projectiles.  Up there on the 17th floor, I had the feeling of being at sea, and the guilty conscience of a Jonah drawing his adopted vessel to wrack and disaster.  It was hard to think of anything but water in those water-logged days.  My only outings were quick dashes across the courtyard to the supermarket which was located on the ground floor of the D tower.  On the first such excursion, I bought wellingtons and an umbrella, changing out of my sodden trainers in the foyer of the supermarket.  I watched the news on television in the afternoons.  At home, coastal areas assaulted by titanic waves and flooding, emergency provisions found wanting once again; Britain is even worse off, its countryside severely flooded, panoramas of drowned villages and towns, helicopters ferrying families off the rooftops of their sunken farmhouses.  My television was set at an angle against the glass panelling of the balcony, making the whole a consistent watery study.  I turned down the volume, shifting my eyes between the spatter of rain against the glass, and the images of disaster on the television screen.  It generated a peculiar effect of synaesthesia between the immediate world and that mediated through the television screen, as though the winds gusting my apartment were travelling into a tiny coastline that existed on the border of the television, and the rain from the balcony seeping into a tiny Great Britain were it was magnified into a great flood.  The newscasters spoke with the rising, whistling cadence of the wind, and exchanged terse, meaningful looks.



                At night, the steady rainfall was seeping into my brain, and I began to have a series of Flood dreams.  These dreams were all variations of the same basic apocalyptic scenario.  I awake one morning to find that the whistling wind and patter of rain have finally ceased.  There is an overwhelming calm, an utter silence.  I get up, open the sliding doors and step out onto my balcony, to discover that the whole world has been submerged overnight in water.  I note with a start that the water level reaches to about a metre below my balcony.  Everything below that point is lost forever, the beginnings of a new archaeology.  By a hair’s breath, I have been selected as one of the tiny Elect, the Chosen remainder.  It was surely for this reason that the Quarter was built, and I so strangely drawn to it, that I, and the other dwellers of the topmost storeys of the high rises, should be preserved to carry the human seed into this New Dispensation, and thus a strange new life begins for us, the Elect, the balcony-dwellers.  The weather is always warm and sunny now, and soon our pallid flesh acquires the vivid reddish brown of mariners.   We construct make-shift fishing rods from exercise equipment and speaker cords, and spend our days casting out from our balconies, enjoying a languid, mystical kind of subsistence.  Strange creatures are occasionally witnessed moving beneath the placid surface, providing the vague outline of speculative future mythologies.  A new language of physical gesture, similar to flag semaphore, evolves to facilitate communication from balcony to balcony, tower to tower.  People court one another in a sequence of distant, ambiguous facial expressions and physical motions, leading ardent lovers to climb to higher storeys, or swim across the channel between the towers, to join the object of their desire on their balconies.  It seems that this gesture, this leap of faith, is enough, and no lover is ever rebuffed.  The new lovers embrace, and a quiet celebration erupts among the other survivors.  Up on Roger Grady’s roof garden, a boisterous party is in perpetual swing.  It seems to me that of all the Chosen, this, the highest point, is by far the most favoured vantage, the most beloved of whatever mysterious Providential forces preserved us all from the Flood.  The party on the roof-garden embodies for me the ultimate expression of an elite sensibility: to retain one’s essential frivolity, even in the face of the end of the world.  In every dream, I am nervously preparing myself to finally abandon my own balcony, and commence the treacherous swim and climb which would take me up to Grady’s penthouse, to the apex of our deluge-shrunken world.

                Each morning, I awoke from those dreams as though cast out from paradise.  The dappled sunsets, the languid ocean beneath my balcony, the strange flag semaphore language moving in waves across the balconies, these things echoed in my mind throughout the day as pure, crystalline flashes of something real and indelible, something which I could apprehend but never quite grasp.  Dreams are wasted on our somnambulistic, dreaming selves, just as our lives, I suppose, are wasted on our wakeful selves.  In either case, we cannot grasp the delicate, transitory opportunity that is there only until the daylight draws in.  My days then, sequestered in the apartment, were dull and unproductive.  I thought at first that I might actually make a stab at completing my book about Pendleton and The Circuitous Path, but the whole project started to instil in me a kind of superstitious anxiety.  The protagonist of the poem is trapped in a cycle of eternal recurrence, destined to lead the same life over and over, the same life characterised by an overwhelming sense of loss, of scuppered opportunity.  In one section of the poem, it is suggested that this cycle may have been initiated by a stupid, trivial incident in which the protagonist (Pendleton?) and an American youth drunkenly mock a gypsy woman in a square in Barcelona.  The woman curses them by “making a precise pattern in the air with her fingers.”  As many scholars have pointed out, if the curse occurs within the cycle itself, then ordinary causality breaks down, and there is no way that the protagonist could conceivably have avoided getting trapped in the circle.  Each time he saunters drunkenly to the terrace in Barcelona in July of 1905, he has already encountered the American, and mocked the gypsy, and already been cursed to do precisely this, over and over again.  Or was there once an innocent timeline, where the protagonist could have behaved differently, and avoided his fate?  Like many aspects of The Circuitous Path, the episode of the gypsy’s curse is shrouded in mystery, although it is thought to have originated in a real incident in ‘05, which apparently unnerved the highly suggestible young Pendleton. 

                By this time, however, I had begun to take seriously the notion that the poem might itself be in some sense cursed.  An absurd notion, of course, and yet, had it not proved a kind of self-fulfilling prophesy for Pendleton himself?  He had written the poem in his early twenties, partially as an expression of his fears regarding how his own life might turn out.  He called it “an act of primitive magic, designed to alter my destiny, by writing it, and exorcising it, before it could happen in reality.” In the end, however, his real destiny had been perfectly adumbrated in the poem: Pendleton ended his days huddled in a blanket on the balconies of the Paimio Sanatorium, silent and distracted, probably half-mad, the recipient of a vision which was incommunicable, his mind becoming as sluggish and quiescent as the recuperative regime of the sanatorium itself, possibly burdened by the sense of each moment echoing recursively into the infinite, each moment echoing into infinity while his fellow patients wheezed and snored, and the war that ravaged the rest of Europe drifted in and out in fragmentary whispers, like the hidden world of adults intuited and half-glimpsed by children.

                I was beginning to suspect that perhaps the poem might have a similarly disastrous effect on the lives of its scholars.  There have never been many Pendleton scholars, and I only ever encountered two in the flesh.  Looking back, it seemed like both of them were a little spectral, a little distant, a little suggestive in their manner, as though they knew something, and were carefully sounding me out in order to ascertain whether I was also in the loop, and whether it would be safe to broach certain topics in my company.   At the time, I’d written it off as the paranoia or subtle Machiavellian skulduggery typical of scholars in the humanities; now, however, I wasn’t so sure.   One of the professors invited me by email to attend the first ever Pendleton conference, which was to take place in the small Moldovan university town of Mitergrad.   My suspicions were quickly aroused when I could find no reference to Mitergrad anywhere on the internet, except as the 18thcentury setting for La Mashera del Gatto Diavolo ( 1963, US title: Nine Lives to Kill One Maiden), a little seen and critically derided Gothic shocker from Italian director Lucio Soavi, better known for his efforts in the “Peplum” genre.  Once again, I’d written it off at the time as a juvenile attempt at academic sabotage, but I now I had to wonder what I might have found, had I flown to Moldova and followed the email’s complex directions.  I began to recall the more outré speculations I’d been exposed to as an undergraduate regarding the image of the Bird out of Space and Time, and the peculiar fate of Pendleton’s friend and fellow poet William Edward Pusey, who disappeared without a trace in 1902.  Some said that his researches into the esoteric architecture of London had led him to the discovery of a magical portal through which he’d absconded; others that his failure to discover said portal prompted him to jump into a lonely stretch of the Thames, a grim fate possibility covered up by his father, the Rev Anthony Pusey of St Saviours Church, Pimlico.  (Perhaps he had been invited to a conference at Mitergrad?)  Thrown into a panic one afternoon by these febrile recollections and imaginings, I resolved that the project had to be abandoned.  By way of a symbolic gesture, I took my dog-eared and heavily annotated copy of The Circuitous Path out onto the balcony, and cast it out over the railing. The winds whipped it up, and the slender paperback unfurled like a bird spreading its wings.  I thought for an instant that it might fly right back into my face in a moment of pure, portentous slapstick, but instead the winds died away for a miraculous instant, and straight down it sailed, with a peculiar grace and slowness, as though it were cushioned by parachute, down into the watery grey courtyard below, where the winds caught it again. 

                Shortly after that, I had the last, and most complex and puzzling, of my Flood dreams.  Though following the same scenario, this one started up differently from the others.  In this version, I found myself disastrously ill-suited to the post-Flood world.  First of all, it transpired that all of my immediate neighbours had been attending a kitsch fondue party on the 11th floor when the world ended, and thus my balcony was a little isolated.  All my attempts to construct a fishing rod had been an abject failure, so I hadn’t eaten for several days.  Coupled with this, I was badly sunburned and possibly even suffering from mild sunstroke.  In this poor physical shape, my mental processes were extremely sluggish and disordered, and I was unable to grasp the basics of the flag semaphore language, which everybody else seemed to have acquired with an almost psychic rapidity.  Being out on the balcony became unbearable; I felt alienated from all the other survivors, and became utterly paranoid about what they were communicating to one another with the ceaseless motion of their arms.  I lie in my room in a feverish condition.  I have some recollection of the other dreams, where the end of the world had been a tranquil paradise.  Something, clearly, has gone terribly wrong.   It seemed like it might be all over for me.  Just then, I hear a tremendous sound, the angry growl of a motor, coming from the balcony.  I pick myself out of bed, and stagger in the direction of the sound.  Shafts of sunlight are dancing through the whole apartment, whirling and spinning at tremendous speed.  The source of all this chaos couldn’t be more startling: a helicopter, painted to resemble an iridescent dragon fly, hovers directly over my balcony.  It is piloted, with considerable adroitness, by the television personality Roger Grady, with one hand at the controls and the other gingerly holding a mojito.  He wears a straw boater hat, round, cherry-tinted sun-glasses, and suspenders that hoist up tremendous, high-waisted cream slacks.  “Jump aboard, Old Sport!”  He grins with crooked, conspiratorial gusto.  The ebullient theme tune of Magnum, P.I. (1980-88) plays briefly while I balance myself on the railing, and clamber into the helicopter in a wide shot.

                Grady passes me the mojito, and speaks in a rapid, excited cadence: “Well, Phase 2 is well and truly under way now, what?  It just happened a lot quicker than I could have expected.  But I knew it was coming……it was all there, in the Green Language……it’s all there, back in the tapes.”  I have no idea what he’s talking about, and form the distinct suspicion that he has me confused with somebody else, but say nothing.  I’m still dazed by this stunning reversal of my fortunes.  A couple of sips from the cocktail have an instantaneous effect on my sense of well-being.  I feel revivified, almost reborn.  This new lease of life, coupled with the upward thrust of the helicopter, leaves me feeling exhilarated.  Grady continues to talk: “There’s a little soiree going on at the homestead that you really ought to attend, Old Sport.  But I want you to pay very close attention.  The whole evening is peppered with vital clues, do you understand?”  The helicopter makes a rocky landing on a makeshift pad on the roof-garden, the pressure from the blades whipping a series of baroque designer follies off the heads of a gaggle of actress-models who have sauntered over to admire the landing.  The hats take off like exotic birds, out over the edge of the garden where they will never be seen again.  “Oh, well,” Grady, stoical, “they were going out of fashion anyway.”  “But what does fashion mean, today?” I press, vamping the part of a Grave, Humourless Intellectual.  “The same thing it meant yesterday, Old Sport: whatever we can pry out from the wreckage below.”  Grady saunters away.  “Business to attend to.  Feel free to mingle.”  He joins a group of stereotypical German youths, clad in a fetishistic polyvinyl chloride variation of the Bavarian lederhosen ensemble, at a Ping-Pong table.  The ruddy-faced German youths are embroiled in a heated argument over the game, and two of them replay a particularly contentious volley in mime, over and over, until Grady catches the notional ball in mid-air.  He extends it in his closed fist, splays out his fingers, and blows the ball away like a conjuror.  The Germans appear to snap out of a trance, and dropping rackets huddle conspiratorially around him.                                            
                 I make my way nervously towards the party, which consists of a handful of small, insular groups, when I spot a familiar face seated at one of the tables.  It is the girl who let us into Grady’s party several years ago, and vanished after going to fetch glasses. 
                 “Hello you,” she says, “how have you been?”  She is about twenty two or three, clad in a punkish style suggesting a slight affinity to the Catastrophe Kid subculture.  Her face is calm, and has an endearing quality of jaded intellectual curiosity.  I take a seat at the table.  
              “Oh, you know.  The end of the world.”  
              “I know, right?  My name is Christina, by the way.”  
               “Have you been here since the last time I saw you?” 
            Her face betrays a slight chagrin.  “Yeah.  I tried to leave a few times at first, but it just wasn’t happening.  I dunno, there was something weird about the Quarter, you know?  Like it enveloped you, or something.  Every time I tried to leave, the outside world felt either threatening, or really uninteresting, you know what I mean?  Of course, if I had left, where would I be now?  Davy Jones’ Locker, with all the rest.”  A girl comes to our table with a tray, and leaves us fresh cocktails in plastic cups like they used to have at concerts.  I ask Christina if she lost her parents.  “I guess so.  I don’t really think about them that much.  They were all screwed up.  They were, like, middle-aged swingers and pill-poppers.  It was more like I was their parent, you know what I mean?  They wanted me to work in television, and used to, like, virtually pimp me off to these connections they had.  I don’t think about them too much.  Hey, you know there’s a theme to this evening’s party?  Grady said that we have to figure out which sign of the Zodiac each of the people represent.  He also said that Sheldrake might be here, but I think he was putting me on about that.  Now, let me see, I assume that Grady must be Aries, and the Iguana Twins have to be Gemini, obviously, but what about the rest?” 



                I look over at the nearest group to us.  They are vamping a nautical theme.  There is a Popeye and Olive Oyl, a Captain Birdseye, a Sea Dog Dark Rum sailor, a Captain Morgan, and a Captain Ahab.  They are snorting lines of ketamine from an old barrel, and dancing to techno music.  With a look of zealous concentration etched into his hoary face, Ahab pounds his stump against the ground to the beat while the others clap and cheer him on.  As a group, they are in high spirits, but there is a look about them which gives you the heebie-jeebies.  Captain Birdseye slumps against the barrel and hugs his knees, a look of stark terror in his eyes.  He is haunted by the same lobsters that pursued Satre down the Champ Elysees.  Finding no obvious Zodiacal parallels in these personages, I continue to scan the crowd, my eyes now resting on the inexhaustible comedienne Maxi Mediumwave.  Unsurprisingly, the end of the world caught Maxi in the middle of pantomime season, and this evening she is clad – literally and ingeniously – as Jack and the Beanstalk.  She wears a one-piece body suit which is festooned in a dense tangle of lush green vines.  Somewhere between her naval and bosom hangs Jack, his face in profile revealing a look of hopeful determination.  On her shoulder, the ravenous giant leans over the parapet of his castle, mouth watering and eyes glinting with epicurean malice.  Mediumwave confers with a gypsy fortune teller, who passes her a card.  “Always the Tower,” she sighs, eyeing our table suspiciously, “always the Tower.”

                Christina is also scanning the crowd for Zodiacal correspondences.  “The one I really can’t figure out,” she says, “is Tilda Swinton.  Which one is she?”  
                I follow her eyes to a table where the actress and unconventional fashion muse Tilda Swinton sits by herself reading a paperback.  
               “How did she get here?” I ask.  Christina’s brow furrows.  “I’m not sure.  Some people say she came with the Iguana Twins.  I also heard that she was at an ironic Tupperware party on the 14th floor, and when the Flood started, she climbed up the balconies with an airport paperback clutched between her teeth as a last keepsake of pre-Flood civilisation.  Who knows?”  Swinton is very aloof, and it is almost like she isn’t really there.  By this point, I’m growing bored and frustrated. 
              “What do people talk about now, anyway?”  
              “Well, there isn’t really anything to talk about now, you know.  The sun comes up, and the sun goes down.  People really just talk about the Party, because that’s the only thing that’s happening at the moment.  Oh, rumours swirl around, from time to time, but they don’t ever amount to anything.  A rumour went around last week that the people down below were still updating their Noosfeed accounts.  It was an exciting rumour for a couple of hours, but of course it wasn’t really true.  Sometimes people discuss the shapes which are seen in the water.   Are they real, or illusionary?  Are they organic, or mechanical?  It never really amounts to anything.  Then, of course, there are the rumours about Drylandt– the fabled landmass that rose up after the Flood, a mystical new home for humanity.  People get quite excited about that rumour from time to time.  They’ve actually built a couple of boats, you know?  There’s one in the spare bedroom, and a bigger one in the hall.  But those boats will never go anywhere.  People get into them when they’re high, and pretend that they’re on legendary voyages.  They pretend that they are St Brendan, or Columbus, or Magellan, or Picard, or one of those.  It’s fun when you’re high.  But all of those things are just pipe-dreams.  Who wants to go back, anyway?  The real topic that engages people’s attention is the Party itself – its movements, its ebbs and flows, its morphing contours and lines of force, its sustainability.  Who is falling apart?  Who is reconfiguring?  Who is adapting to the condition of permanent Party, finding the fluidity, the correct Zen state, to just roll along with the endless ups and downs, all the changes we go through, the slow transformation of the human nervous system into a flashing pinball machine?  It really is an interesting topic.  The practical end of things is under Grady’s supervision.  The main challenge he faces is keeping the supply of drugs and booze steady.  Luckily, he happened to have some scuba diving gear handy, so parties go down to the lower storeys every few days to gather booze and tinned food.  There’s loads down there.  They say it feels a bit weird, lifting booze and food from dead people, but isn’t that just what we were doing before, anyway?  Only then we couldn’t see the dead people, except sometimes on the news.  Getting drugs is a little more difficult, and a little more pressing, considering the state everybody’s brains are in.   Grady sends a couple of dudes on jet skis out to this other high rise where there’s lots of drugs.  They barter for the drugs with booze and food.  Now, the sustainability of drugs and booze issue isn’t really that serious.  The people over on that other high rise, they’re a little wild, you know?  Tribal.  They were Catastrophe Kids before the Flood, so the end of the world was exactly what they were waiting for.  Pretty soon, they’re going to start manufacturing their own drugs and booze.  I mean, they’ve got animals over there and everything.  They’re way ahead of everyone.  So, that issue is safe enough.  The Party can go on indefinitely, in terms of resources.  The real question is: what will happen to people’s minds, what will they evolve into, under these conditions?  The Party at the End of the World is a really fascinating thing to watch.  I mean, people are losing their minds, literally losing their minds.  Their identities are becoming ad hoc, improvisatory creations that vary from room to room, hour to hour.  Everybody is just following the energy of the Party, adapting themselves to whatever conversation they happen to be in at a given time, whatever clothes they happen to be wearing, whatever drugs happen to be in their nervous systems.  It’s really free, but a little scary at times.  There are people inside the house who have really gone native.  They went into certain rooms weeks ago, and those rooms have become their total reality.  In one of the en-suite bathrooms, you have three people who have been living in the bathtub for two weeks, and a girl who’s been in the shower for over a month.  We leave food for them, but they’re very suspicious about outsiders.  They just talk about the tiles, and the sink, and the mirror.  The mirror really fascinates them, because I think they don’t understand reflections yet.  Every couple of hours, the girl in the shower turns on the hose and just starts howling!  I mean, wow, I wonder if she’ll ever make it back.  The people in the tub call her the Glass Witch.  It’s a fascinating scene in there, but like I say, they’re very suspicious of outsiders.” 

                I have conflicting feelings about Christina’s description of the Party.  Part of me finds it very appealing, and another utterly terrifying.  Surely there is a need for something, some stable oasis, some familiar place to return to, something private you may only have persuaded yourself was profound, some separate realm which is yours alone, away from the burgeoning demands of the Party?  Or am I just vamping the part of a Grave, Humourless Intellectual again?  “What about you, Christina?  Have you lost your mind?”  “No, not at all.  I’m an observer, like you.  You can’t observe if you lose your identity.  I’m still me.  I remember my first Holy Communion, my first kiss, the illustrations in a book I used to stare at when I was five.  Everything.  (Smiling sardonically, vamping an old pre-Flood advertising slogan.)  Because we share everything, nothing is ever truly lost.”  The sun is at its zenith, and the small crowd on the roof-garden are all out dancing: the actress-models, German youths in PVC lederhosen, Maxi Mediumwave, the fortune teller, and the Nautical Crew.  Captain Birdseye has gotten a ferocious second wind, and plays a squeeze box while he dances to the techno, the Seadog Rum sailor having taken his place in the lobster-infested K-hole.  Ahab is being very uncool, asking people to feel his stump, and guilt-tripping them when they express discomfort with the idea.



                Things were a little hazy after that.  Now it is sunset, and there are only a few of us left.  Myself, Christina, Ahab, and a couple of the actress/models. We are all sitting cross-legged on the ground, watching the Iguana Twins play a game of Connect Four.  The ground around us is strewn with crushed plastic cups, the spent peels of lemon and lime, cigarette butts, sand, and assorted curiosities that served some now forgotten function in the earlier frolics: the flattened outline of an inflatable woman, an archery target, a pair of walkie-talkies, an amateur astronomer’s telescope.  The Connect Four grid is balanced on two large old books: The Loom of Art by Germaine Bazin, and Everybody’s Enquire Within: A Key to 10,000 Questions and 100,000 Facts,edited by Charles Ray.  There is an ornate hookah positioned beside the books, its pipe trailing off like a glistening snake into the sand and debris.  The game itself is a vintage set, with yellow grid, and red and black checkers.  Perhaps it is the deep, reddish texture of the light, or the presence of the hookah, or the look of rapt concentration on the youthful faces of the Iguanas, but the scene possesses for me a peculiar antique glamour.  I’m thinking of Persia, or Byzantium, or the Ottoman Empire, and imagine the Twins as a pair of sultans, caliphates, or rajas, who play an intricate game while they await news from the provinces of some vast empire, news that will have passed into the ethereal realm of myth by the time the hoary messenger arrives into the gilded stillness of their palace.  The youthful princes are unperturbed by all the news that comes to them from dying lips, and the far-flung corners of their empire, for theirs is a sensual, mystical time that long predates clocks, a time of cyclical rhythms that turn about one another, each turning of the great wheels one and the same motion, each place the same one that will be returned to the next time around……

                I realize that nobody is actually following the game.  We are all looking intently at the grid, struggling to remember what ideal placement of checkers is required for a victory.  The Twins themselves are equally lost, and keep changing colour from one move the next.  Despite our frustrating inability to understand the game, a mood of blissful serenity is slowly creeping up on us, like a cat falling asleep to the low, contemplative hiss of a warm hearth.  The sun is beginning to sink now into the gleaming mirror of the earth, and it is as though a marriage of their essences takes place.  The sky contains impossible textures, and the water’s still surface is a molten, seething mass of dancing, shimmering, bright-light particles that seem to conjure up an aural landscape of distant bells, chimes, and dulcimers, memories of sandy beaches and soft whispers by firelight, ornaments that adorned the ceilings above our cradles and cots, slowly rotating as we drifted from one sleep into another.  The Twins have given up on the game by now, and fool around with the checkers.  Each Iguana takes a different colour, and they place a checker in the other’s eye, like a monocle.  Vamping moustaches with their index fingers, they peer at us from either side of the grid, smiling like children.  I recall all the speculation in the Pre-Flood days as to which of them, Bradley or Lucius, was the bad one.  In the mood I am in at present, however, it seems impossible to me that either of them could be bad.  They are the bright, buoyant, and unsullied children of the Sun card; their innocence is timeless, incorruptible, and perpetually renewing itself, regardless of how far we ourselves have strayed from that condition.  A peculiar thing happens then.  My image of the Twins is split into two separate frames.  The frames move apart, and then slowly overlay one another, until Bradly and Lucius are superimposed into a single frame, and become a single being, with a red checker in the left eye, and black in the right.  When the images overlay, I hear a delicate, suggestive chiming sound, the type of cue they used to employ on old soundtracks to alert the audience to a significant detail or clue, or to indicate the presence of a hidden, magical dimension to reality, manifested in some apparently mundane object or location. 



                My perceptions are becoming increasingly disordered.  The scene on the roof-garden is still there, but it is like a film, or several films, are being projected over it.  The first film shows the fortune teller, more youthful than she appeared earlier, seated in a dimly-lit, cramped cubicle.  She is turning up a spread of cards.  The camera closes in on the card she has just turned: it depicts an Indian peacock encased in an alchemist’s retort.  We cut to the fortune teller, recoiling with a visceral expression of fear.  This short sequence plays on a loop.  The anomalous card is an intrusion from Outside; like a curse, it infects the entire System, altering all previous and subsequent permutations.  Now this loop is overlaid by another film, and I see a wheel, divided into the traditional symbols of the zodiac, spinning slowly.  It is a grainy, degraded film-stock, possibly from an old documentary; I can dimly hear snatches of music, and a narrator’s voice.  My mind now recalls earlier images of people from the party, the memories transferred into this grainy film-stock.  As each person’s image appears, the wheel stops turning, and a sign is aligned with each image: Grady at Aries, Christina at Pieces, Maxi Mediumwave at Scorpio, the Iguanas at Gemini, and so on.  Each alignment is accompanied by the chiming sound, and the correspondences make perfect sense as they are revealed to me, although I cannot begin to articulate why. 

                My perceptions having finally stabilized, I turn to Christina, and say: “I feel like I’m on drugs!”  Everybody is laughing, and Christina is eyeing me like an amused, indulgent parent.  “Of courseyou’re on drugs!  Grady spiked you on the helicopter!  You’ve been in the Valley for the past couple of hours!  On behalf of all permanent and semi-permanent Valley-dwellers, I’d like to welcome you to the Party!”  Now I start laughing, and find I can’t stop.  It all makes sense.  The way everybody looked so strange, and vaguely threatening…..it was because they were all in the Valley.  The term itself makes an ineffable kind of sense: in the Valley somehow precisely describes my present mental condition.  The laughing fit subsides, and we become silent for a long stretch, absorbed in the deepening beauty of the sunset.  Our opiated trance is broken only once, when the Iguanas realize that they are still wearing their checker-monocles, and let both fall in a deftly synchronized relaxation of brow-muscles, prompting another laughing fit in the group.  Suddenly, we see two dots moving briskly across the shimmering waters.  Ahab springs to his feet with a monomaniacal gleam in his eye, and rushes over to the railing.  Now we see that the dots are Grady’s jet skis, returning from their errand at the other high rise.  They have stalled alongside the tower, and their riders are waving to the people on the lower balconies.  Ahab, his voice fierce and booming as the love the ocean once lavished upon the shoreline, hollers down to them: “HAST SEEN THE WHITE BALE?”  HAST THOU SEEN THE WHITE BALE?”  One of the men roots around in his rucksack, and hoists out a thick, bulging bag of cocaine, which he waves gingerly like a flag.   Ahab’s hoary features redden with contentment, and he touches the bridge of his nose lightly, like an expectant Lothario idly priming his erection.  The Seadog Rum sailor, emerging glassy-eyed from the K-hole, teases Ahab: “You’re going to need a bigger nose.”   Grady and the Germans appear, carrying an Ikea couch from the house.  The couch is attached to a long, winding cable, and has two makeshift harnesses.  After a long preamble, Ahab bellowing: “Heave boys, HEAVE, will ye?”, we hurl the couch out over the railing. Then we are slowly hoisting the two couriers up the side of the high rise, and behind us, they are all emerging slowly from the interior of the penthouse, eyeing one another to see what each has come as tonight, wondering, as I am, what new fads, rumours, bitcheries, melt-downs, past-life regressions, spontaneous abreactions, and coolly theoretical orgiastic permutations will emerge in the course of the night, what new symptoms and outward manifestations of the Party at the End of the World will be exhibited for us, and through us…… 

                I came to from this long dream in an instant.  The storm had subsided during the course of the night, and the season of wind and rain finally exhausted itself.  The world was battered and weary, but once again it trundled along, a slight stirring of spring’s imminence drawing it through the slow and overcast days.  Although I didn’t realize it then, strange things were also stirring in the seclusion of the high rises, waiting to bloom and sprout when the temperature was right. 


The top image is The Sun from the Thoth tarot deck by Aleister Crowley and Lady Frieda Harris.  The other cards are from the surrealists playing deck by Andre Breton et al, which I discovered at Dangerous Minds.  The images of the zodiacal wheels are from the wiki entry on the zodiac.  Continued shortly. 


David Fincher’s Gone Girl and the Yuppies in Peril Sub-Genre.


Spoilers.


If you grew up in the late 80s/early 90s, then you were doubtless exposed to a very specific type of glossy domestic thriller in which well-heeled, upwardly mobile couples with fantastic kitchens find their ideal existences thrown into turmoil by some malignant, disruptive force – normally a psychopath whose façade of mental normalcy crumbles like an industrial demolition job once the couple have let them into their lives.  New Zealand film critic and blogger Dominic Corry has aptly christened this sub-genre the Yuppies in Peril cycle.   The template was set in stone by Adrian Lyne’s 1987 smash Fatal Attraction: a domestic setting which is glamorous enough to be escapist, but familiar enough to allow queasy audience identification; an association of erotic gratification with unforeseen consequences and peril; a manipulative plotline that taps into themes of infidelity and gender relations.  The crucial element, of course, was Glenn Close’s obsessive, psychopathic clinger Alexandra Forest.   Not all the crazies in the cycle of films that followed were female, but the female psychopath remains the presiding motif in the genre, and as such the figure can be traced back to Jessica Walter’s proto-bunny burner in Clint Eastwood’s Play Misty for Me(1971).  (Elements of the Yuppie in Peril and erotic thriller were also prefigured in Brian de Palma’s brilliant Dressed to Kill (1980), in which Angie Dickenson’s bored housewife pays a disproportionately horrendous price for indulging in casual infidelity with a stranger she meets at a gallery.)  Why did these films emerge precisely when they did?  In some respects, they reflected a turning away from the hedonistic and experimental sexual ethos of the 70s – a societal change reflected politically in the Reaganite conservative counter-revolution, and driven viscerally home by the emergence of the AIDS virus.  While the slasher movie reflected anxieties about sexuality which are perhaps universal to adolescents, the Yuppie in Peril and related erotic thrillers reflected a new cultural mood of anxiety relating to sexual promiscuity among adults.  In this light, a film like Fatal Attraction can be seen as reflecting an affirmation of conventional monogamous marital values, showing the necessity to purge them of the disruptive threat represented by Close’s unmarried psychopath.  Nevertheless, there is always a slight, perhaps unintentional, undertow of ambiguity regarding these monstrous female avengers – we feel that by the end Douglas has had his cake and eaten it, and perhaps a degree of sympathy for the bunny-burner.  These are the contentious issues that these movies skirt over; in her Slate article The Psycho Bitch, from Fatal Attraction’sSingle Woman to Gone Girl’s Perfect Wife, Amanda Hess points out that the original short film on which Attraction was based, Diversion, was far more a critique of the cheating husband than a demonization of the Other Woman.




                In his self-conscious horror pastiche/homage Cabin in the Wood, Joss Whedon lampooned the slasher movie audience’s sadistic appetite for watching pretty, vacant young things terrorized and hacked up.  The movie presents this generic convention as a seasonal sacrificial ritual, designed to pacify Lovecraftian elder-gods.  After Fatal Attraction, Hollywood’s eldritch gods – or any rate, its ticket-buying public – wanted to see picture perfect yuppies put through the ringer.  As Dominic Curry points out, the cycle largely bifurcated into erotic thrillers and _____ from Hell movies.  In the latter category, there was a Nanny from Hell (The Hand that Rocks the Cradle), a Flatmate/Tenant from Hell (Single White Female, Pacific Heights), a Secretary from Hell (The Temp), various Lolita temptresses from Hell (The Crush/Poison Ivy), and on, and on.  I guess that in between the Cold War and War on Terror, we needed something to be frightened of; in the absence of clearly defined ideological threats, people from ordinary walks of life Who Happen to Be Psychopaths from Hell! had to fill the gap.  Don’t let them into your home!  The appetite for yuppie suffering had its watershed in 1992, the year that saw the release of The Hand that Rocks the Cradle, Single White Female, and Unlawful Entry.  I maintain a certain nostalgic fondness for these torrid, schlocky entertainments.  They were so pervasive when I was growing up that some aspect of my view of the adult world almost felt like it was filtered through their cinematic world of exquisite kitchens and open plan apartments - this gleaming, aspirational world which was always threatened by the incursion of sexual temptation and psychopathic peril.



                It was clear from its trailers that David Fincher’s latest movie Gone Girl was going to be some kind of descendent of the Yuppie in Peril cycle.  Based on Gillian Flynn’s 2012 New York Times Best Seller (which I haven’t read), the film is a domestic thriller/mystery whose primary narrative arc hinges on the question of whether or not Nick Dunne (Ben Affleck) has murdered his missing wife Amy (Rosamund Pike).  Unlike most of the Yuppie in Perilmovies, the psychopathology is not an outside incursion, but resides within the marriage itself.  We discover that Amy has ingeniously staged her own disappearance and putative murder, in order to punish Nick for his affair with a younger woman, as well as a general sense of disappointment with his character and their marriage.  Nevertheless, the general arc of the story harkens back very distinctly to the glossy thrillers of the 80s and 90s.  1985’s Jagged Edge builds its suspense on the ambiguity of whether or not Jack Forrester (Jeff Bridges) has murdered his wealthy socialite wife.  Written by creature of the Hollywood night Joe Eszterhas, and starring the original psycho bitch from Hell Glenn Close (this time on the side of the angels), Jagged Edge has a firm pedigree in the Yuppie/erotic sub-genres.  Nobody would accuse it of being high cinematic art, but its page-turning narrative is very effectively executed.   Much of this comes down to the lived-in authenticity of the performances.  Jeff Bridges, of course, is a singularly charming, likable presence; we want him to be innocent.   Close and the always brilliant Robert Loggia also do much to bring the pulp to life.   Another movie which effectively kept its audience guessing about the innocence of its protagonist was Alan J. Pakula’s 1990 adaption of Scott Turrow’s legal thriller Presumed Innocent.  This time around, prosecutor “Rusty” Sabich (Harrison Ford) has an affair with colleague Carolyn Polhemus (Greta Scacchi), who, while not a psycho bitch from Hell, turns out to be something of a careerist bitchfrom Hell.  After she’s found raped and murdered, Rusty finds himself first chief investigator, then prime suspect, in the case.  A late entry from Alan J. Pakula, whose magisterial 70s work is a major touchstone for David Fincher, Presumed Innocent is another taut, able piece of pulp that derives much tension from an exceptionally coiled and tense, possibly career best, performance from Ford.  The twist/conclusion of this movie is worth noting in relation to Gone Girl.  Rusty is exonerated after various legal shenanigans, and the Carolyn Polhemus murder remains unsolved.  Later, Rusty finds a bloody hatchet in his home, and we discover that it was his wife Barbara – hitherto a supportive, self-sacrificing figure in the background – who murdered Carolyn and fabricated the evidence of the rape.  Once again, we have a female avenger – the wife this time, rather than the mistress.   In Gone Girl, Pike’s Amy takes Barbara Sabich’s calculating rage to a spectrum of high operatic camp, and her faculty for stage managing crime scenes to the evil genius level of a Hannibal Lecker.   She is, in some respects, a Frankenstein’s monster quilted from all the female avengers, psycho bitches from Hell, and dangerous temptresses that dominated in the 80s/90s vogue for domestic and erotic thrillers.

                Though widely praised, Gone Girl is proving to be an extremely divisive film, and part of that divisiveness derives from its rootedness in this tradition of schlocky cinematic pulp.  Fincher is the premier Hollywood formalist of his generation – since 2007’s procedural masterpiece Zodiac, he has developed a signature filmmaking style which combines a unique affinity for using the very latest cinematic technologies, with an approach to staging and storytelling which is classical through and through.  Frequently working with dp Jeff Cronenweth, Fincher has taken advantage of the digital camera’s capacity to work in low light conditions (and utilize natural light sources) to create an inky, velveteen world of astonishing detail and subtle, twilight textures.  In his last three pictures, he has employed ambient electronic scores by Tent Reznor and Atticus Ross which fit his imagery like a glove, adding another layer of oil slick fluidity to his work.  But Gone Girl follows directly from another bestseller adaptation (The Girl with the Dragon Tattoo) from Fincher, and some critics have questioned whether the director's daunting technical prowess is wasted on these popular novels.  Indiewire critic Michael Nordine found it hard to “shake the notion that he could be doing something more rewarding than becoming the preeminent director of airport novel adaptations”, humorously opining that the director had gone “further down the Barnes & Noble rabbit hole” than the Tattooadaptation had taken him.  Certainly, everybody seems to agree that Gone Girlis some kind of trash, but that's about as far as the consensus goes.  For some, it’s trash with a biting satirical edge; for others, its ruminations on 21stcentury relationships and jabs at modern news media are old hat and obvious.  Certainly, the notion that bestsellers are beneath Fincher’s talents is a questionable one, since airport paperbacks have served Hitchcock’s and Coppola’s just fine in the past.  Nevertheless, the question of whether Fincher is a good fit for the material is crucial to the success of the film – that is, either the juxtaposition of Fincher’s coolly precise and naturalistic style with the operatic high camp of the plot is a counter-intuitive masterstroke, or a disastrous miss-mash of form and content which results in an unsatisfying, tonally confused experience.   Having seen the film just once, I find it difficult to decide between the two.

                Throughout the first 40-50 minutes of the film, I kept thinking that although Gone Girl was infinitely better-made than its Yuppie in Peril predecessors, it didn’t seem to fulfil its generic obligations as effectively, in the sense that the film built up little or no suspense (for me) in relation to the question of whether or not Nick Dunne had murdered his wife.  This, I think, was for two reasons.  Ben Affleck is clearly a smart and highly engaged individual, and has won major plaudits for his directing in recent years.  I’m not sure, however, that he has ever had an especially strong dramatic presence on screen.  There’s nothing whatsoever wrong with his performance in this role, but if you think about his Nick Dunne in comparison with the type of actors who played the morally compromised Everyman role back in the 80s/90s – Michael Douglas’ nervy intensity, for example, his endless ability to make an utter shit somehow likable -  Affleck just doesn’t draw you into the character’s predicament, and the movie’s story, in quite the same way.  (Maybe it’s intentional – Affleck seems to float through his situation for much of the movie with all the nervous tension of somebody trying to rearrange a work engagement so they can go to a football match.)  Nobody can accuse Rosamund Pike of lacking dramatic fire in this picture, but perhaps if Affleck is presented to us at too low a key to draw us fully in, then Pike is introduced at too high a pitch.  We are introduced to her character, and shown a version of her meeting, courtship, and marriage to Nick, in series of subjective and unreliable scenes which feature breathless narration from her diary.  These cloying, overwritten sequences are in a sense a pastiche of the classic set-up of the Yuppie in Perilnarrative: here is the couple who have everything, here is the couple who are perfectly happy; it would stretch ordinary credibility, surely, that anything could go wrong?  There a kind of generic self-consciousness in the set-up which is not especially conducive to traditional suspense, and something of the film’s hand has been shown: we know Amy is a psychopath, surely, because people who behave like this in movies are invariablypsychopaths.  In an interesting dialogue about the movie at theNotebook, Doug Dibbern captures the non-naturalistic oddity of Amy’s characterisation in the first half of the film:  “But Flynn and Fincher make his wife, on the other hand, one of the most outlandish caricatures I’ve seen in years. Rosamund Pike plays her from the opening scenes with a vacant, ice-princess stare as if she’s always posing for a George Hurrell glamour shot. Her voice-overs have a disembodied ethereality to them, made all the more strange by the accompaniment of composers Trent Reznor and Atticus Ross’s aqueous synthesizer bleeps.”  

                So between Affleck’s lack of character, and Pike’s heavily caricatured departure from anything resembling naturalistic character, we find it difficult to find anything resembling a traditional dramatic impetuous in the first section of the movie, despite the elegance of Fincher’s filmmaking and night-time cinematography.  Nevertheless, the film really does come to life at times.  The Amy reveal/twist may not be especially surprizing, but it unspools in a montage that is sheer, classic Fincher; it’s so good it makes you wish that you’d been enjoying the movie more up to that point.  Gone Girl begins to become a little more enjoyable in the second half, oddly enough the more it increasingly departs from any semblance of credibility.  Tyler Perry shows up as the beautifully named celebrity defence attorney Tanner Bolt (say it again, TANNER BOLT!), and finally a character in the movie articulates in his whole demeanour what we have been feeling throughout: “Man, who the fuck are these people?  What planet are they from?”  It’s a peculiar universe in which we finally feel grounded in the presence of a celebrity defence attorney.  Another stand-out moment is Amy’s mid-coital box cutter murder, in which Fincher again displays his ability to turn sexualized violence into a disturbingly fascinating type of installation art.   This scene is executed with such Grand Guignal intensity that you can only imagine old school masters of bloody mayhem like Argento and DePalma tipping their hats in admiration.



                By the time Dunne is finally reunited with his bloody bride, you start to realize that this movie is actually operating in the realm of psychosexual high camp normally occupied by directors like Brian DePalm or Paul Verhoeven.  This again raises the question of the fit between Fincher and the material – on the face of it, it’s a peculiar juxtaposition with the cool, methodical, and naturalistic style which he brings to bear on the movie.   I didn’t enjoy Gone Girl much when I was watching it, but ever since I’ve had the lingering suspicion that maybe I was bringing the wrong expectations to bear – maybe Gone Girl is a bone dry postmodern farce that was never really interested in the suspense mechanics or surface social commentary of its source in the first place.  Critic Luke Goodsell took this view of the film, calling it a “pitch black satire of procedural pulp” that “uses the material’s contrived plot and stabs at relationship commentary as a launching pad for a jet-black comedy that at its best approaches the japery of a Grand Guignol.”  (This sounds like a very plausible read of the film, but comes pretty close to suggesting that Fincher is burlesquing his screenwriter Flynn under her nose.)  One of my main beefs with the film when I was watching it for the first time was the sense that the older, less prestigious, less self-conscious incarnations of this type of movie derived more plausibility from a more authentic sense of character - they seemed to contain more lived-in, realer people.  This is actually a common enough complaint with modern popular cinema.  Compare, for example, the characterization in Ridley Scott's 1979 Alien with that in the same director's 2012 prequel-of-sorts Prometheus.  The first creates its blue-collar characters with ease and authority - in the second we see only the confused machinations of the screenwriters trying to justify themselves through characters whose only consistency lies in their lack of verisimilitude.  The characters in Tim Burton's 1989 fantasia of Batman feel in an off-hand way more real and authentic than the stern mouthpieces of plot mechanics and thematic heft in Christopher Nolan's putatively hyperreal take on the same character.  For whatever confluence of reasons - and I suspect a more self-conscious, schematic approach to screenwriting is part of the problem - creating real-feeling characters no longer comes as naturally to our popular entertainments.  In the same way that the 21st century remakes of 70s horror films replaced the physically realer looking originals with gym-honed, air-brushed looking models, some kind of invasion of pseudo-people seems to be afoot in the entertainment world.  Maybe, if Gone Girl has something to say, intentional or otherwise, about the modern condition, it lies in this invasion of the pseudo-people.  Rather than representing some kind of feminist re-tooling of the psycho-bitch from Hell archetype, Pike's Amy seems to be primarily a creature who is fatally and obsessively devoted to the surface rather than the reality.  She returns to Dunne on the basis of a patently phony talk-show performance, but this doesn't bother her because this was all she was ever looking in the first place.  In the end of the movie, Nick and Amy's marriage has become a media creation, maintained through both writing books; they are more successful as simulacrum than they ever were as real people.  Ultimately, though, their marriage and characters never had a tangible sense of reality in the first place.  Friendless, seemingly floating in a vacuum, they were pseudo-people from the get-go.  Maybe every generation gets the Yuppies in Peril it deserves. 
          

The Bird Out of Space and Time (Part 5).



7.
After the chaos of the storms, there came a calmness, but no clarity.  I remember that February as a supremely funereal month, with everything shrouded in a deep, milky whiteness.  Think of the effects of clear blue sky and undiluted sunlight on the earth.  The colour in the sky is everywhere absorbed on earth.  Everything is brighter, clearer, more vivid, detailed, and more ineffably itself.  Under the auspices of sunlight, operating on the senses like a drug, the ordinary can become an epiphany, for this sunlight, just as it goes into the pores, browning and brightening the skin, goes also into the mind, making it feel as though it has awoken from a long, dim sleep, rekindling the old passions, and resuming a sense of life’s quest, however opaque its ultimate object.  We were not in that time of renewal yet, however, and winter, exhausted from its raging against the light, still clung on, like an old man holding fast, but with an increasingly tenuous grip, to an idea while he drifted off into sleep, the picture in his mind losing its context and fading, coming in and out of focus with the rise and fall of his breath.  The whole world, or so it appeared to me, was that picture, its edges softened by sleep, its past and future diffused in a haze of forgetfulness, until it was only a blanched present, a tiny inlet bordered all around by oblivion.

Just as sunlight has its characteristic effect of making the world more substantial and alert, so its prolonged diffusion makes the world sleepy and disengaged, imparting to it the feeling of those mornings, or days, or sometimes weeks, where the gulf between waking and sleeping are never wholly crossed, and your daylight chores call to you from across a great distance, more soothing than alarming, like the low hum of a foghorn from shorelines so spectral they might not exist at all.  Those February skies never stinted in the whiteness of their backdrop, the monotony broken only by little patches of grey that rolled sluggishly across the sky, like the last fleeing wisps of smoke from a drowned fire.  The days, too, rolled along, each one having the sense of never fully dressing, of just pottering around in pyjamas and dressing gown, reading the headlines but barely scanning the text beneath.  This was not simply my own private mind-set, but a general sense of suspension and hibernation.  The weekdays all had that lazy, introspective ambience palpable of a Sunday: the hush, the sense of everywhere closed, the absence of things to do but ruminate on the sameness of how things stand relative to how they stood last week, the unspoken sorrow of those without families, drawn as they are to seek whatever embers of Saturday might still burn in the public houses.  We were all bidding our time, waiting to be re-awoken in spring.
   
The whiteness of those days was nowhere more apparent than in the main square of the Quarter, where the mood of the great glass towers was always at the whim of the surrounding ambient light.  I had anticipated that the view from my balcony would provide a cornucopia for the voyeur, now that the gales had subsided.  Instead, I found myself surveying a scene of eerie stillness.  Signs of life were present on the other decks – tables and chairs, potted and hanging plants, clotheshorses, bicycles, little ornaments and baubles that sought to offset the rigid and clinical geometry of the high rise – but it was as though their owners, having pledged those modest keepsakes of human habitation, then promptly conceded defeat, and left the rectilinear terrain to its preferred ambience of cool emptiness.  I saw nobody else on the balconies that month.  Lights went on and off, of course, and clothes were left out to dry – but the human hands which carried out those mundane activities remained invisible.  It reminded me of the Fireplace Channel Conundrum. 

When I was a student, people were having their first experience of the massive proliferation of television channels which became available with the advent of the satellite dish.  Nothing epitomized the dazzlingly indulgent scope of the satellite epoch better than the fireplace channel.  It was a channel – way out in the further reaches of the Sprawl, nobody could ever quite remember what number – which showed an uninterrupted close-up of logs burning on a warm, relaxing fireplace.  Sometimes it had a yuppie satori New Age score piped over it, but most of the time the soundtrack was just the soft hiss and crackle of the fire.  This, of course, was long before the days of Noosfeed, so the satellite channels were a very significant cultural outlet in many student households – especially those where marihuana was smoked in any reasonable quantity.  This particular building that I was living in was one of those weird old family houses in which not a stick of furniture or lick of nausea-deco wallpaper had been altered since the ‘70s.   The living room was a long, narrow little space, like a waiting room.   We spent many dimly-lit hours there, seated on faded, aromatic old armchairs and couches, smoking weed and plugging ourselves into the entertainment multiverse of the Sprawl.
 
A Sprawl session usually began in the early evening, with the whole household sharing a smoke before going out on the town.  One or two, however, would always remain behind – one who’d probably intended to go out, but inadvertently lost the will to become vertical much less mobile, and another who was of that mystical type which scorned the social sphere altogether, favouring from the outset the type of mental journeying facilitated by marihuana and the remote control, then known affectionately as the “Gadget”, the “Machine”, the “Thing”, or almost any moniker excluding that of the “Remote Control” itself, as though its magical efficacy would vanish forever once invoked by its True Name.


    
Having first drank a few beers and chatted for a while, the two stragglers would eventually reach a stage of marihuana intoxication characterised by a heightened intensity of immediate perception, coupled with severely impaired short-time memory, this condition signalling the optimum time to begin channel hopping.  For the next few hours, they eased themselves into the shifting topography of the Sprawl, beginning in the Old World of what were then aptly labelled the “terrestrial channels”, weekend chat-shows so familiar and mundane they might as well have been beamed directly from the next room, nightly news parochial enough to be happening outside their kitchen window, gradually lifting off into the stratosphere, towards the edge of the ecliptic, where the archetypal forms of New World constellations swam past them in dizzying profusion, pioneering American chat-shows that mixed real-life voyeurism with ambiguous Wrestlemania spectacle, television judges, psychologists, shamans, gynaecologists, bounty-hunters, cops, all plying their professions on a public that might have been real people or actors playing real people, infomercial channels where actors shilled exercise equipment and actors playing real people shilled kitchen appliances that appealed to the miraculous New Physics of the Cyclonic Cutting Zone(not, contrary to the name, a sci-fi torture chamber), out further again, through a wormhole that fractured near and far, past and present, into an atemporal labyrinth, which opened here in an old kung fu movie, whose extraterrestrial dubbing and intergalactic punch-impact sound effects were a perennial joy to the stoned Sprawler, there into an 80s soft-core porn fantasia, whose impressionistic lighting and showy editing rendered its erotic content abstract and piecemeal, taking sideways turns into a portentous documentary detailing the professional and emotional upheavals of the musician and performer Meatloaf, and always, by some mysterious serendipity, landing at precisely the right moment in the midst of an episode of Star Trek: The Original Series, which, if luck held out even further, might turn out to be Mirror, Mirror, much beloved by Sprawlers for its evil, bearded double of Spock, or The Way to Eden, similarly cherished for its Space Hippie guest stars.




Although on the surface a lethargic and untaxing activity, this type of television viewing required the cultivation of certain sensitivities and instincts.  When channel-hopping, it was important to know when to stop at a particular channel, and when to move on again; when to comment on some bizarre aspect of the viewing experience, and when to remain silent; when you had no choice but to go out to the kitchen to make toast, or when a few extra minutes might have caused your partner to crack, and volunteer to do the same.  The cultivation of these instincts was aided by the fact, widely known but rarely discussed out in the open, that stoned satellite viewers generally developed a kind of close psychic rapport, sometimes suspected to extend into the circuitry of the television, or perhaps even out as far as the electromagnetic ether itself, where packets of information hovered like spirits of the departed, seeking proper mediums and suitably rapt audiences.  In hindsight, it is possible to trace a definite lineage between satellite Sprawling, and the internet surfing which would come largely to replace it.  Both involved trawling a non-linear, randomized network, and both emphasized a realignment of the mind towards modes of thinking which were fragmentary and episodic.  Both seemed to place a particular currency in experiences which prompted either audible hilarity, or a kind of sheer befuddlement in the face of the inexplicable, bizarre, or utterly randomoid.  Sprawlers, like acid trippers, often completely forgot earlier peak moments of a session, until they eventually returned as dreamlike flashbacks, prompting astonishment, and sometimes considerable doubt as to the veracity of the memory.  (A couple of us retain the conviction to this day that we once hit on a movie which turned out to be a cross-over between the Elvis Presley Blue Hawaii cycle, and the Toho Company Godzilla franchise, although no evidence of its existence ever emerged in subsequent researches.)

Later on in the night, the others came back from bars and nightclubs, and some awareness of the world outside the living room was briefly and tenuously re-established, but it wasn’t long until the newcomers had smoked themselves into the Sprawl mind-meld.  It was usually during these latter stages of the session, with the torch of the remote passed on to fresh hands, that we would sooner or later hit on the fireplace channel.  It seemed at the time as though we spent hours watching those logs burn, but in reality, it was probably never more than ten or fifteen minutes at a turn.  The fireplace channel could be very soothing, or more than a little sinister, depending on your mood.  It was extremely hypnotic as long as the New Age music wasn’t playing, and with the stoner’s capacity for synaesthete blurring of categories, it was often easy to lull yourself into the illusion that you were looking at a real fire, to begin to feel actual warmth coming from it.  (We’d all heard the cautionary tale of a particularly far gone Sprawler who’d actually attempted to stoke the fire with a poker, causing the destruction of the television set, and an ontological melt-down from which that household had yet to recover.)  Our running trip with the fireplace was to ruminate on the central mystery, or Conundrum, of the channel: the fire never seemed to go out, nor was anybody ever witnessed adding new logs to it.  Clearly, some law of thermodynamics was being violated here.  We’d watch the fireplace channel for long (in Sprawl terms) stretches, trying to catch out the Hidden Hand that Changed the Logs, until we eventually tired of the wheeze, and moved on in search of a Magnum, P.I. rerun or Toho monster brawl.  “We’ll catch him the next time,” somebody would say.  However, one of our flatmates, an idealistic and slightly fragile young man called Simon, started to become obsessed with the fireplace channel.

“Seriously, though, how is it that the fire never dies down?” he’d say.  “It stays the same strength, all the time.  Somebody has to change the logs.  I don’t know how they do it, but somebody has to change the logs.”

We tried to explain to him that the footage was surelyplaying on some kind of edited loop, but, whether due to his idealistic nature, or some profound ignorance of the capacity of editing to trick the eye, he refused to accept this.

“Who makes the channel, anyway?” he continued.  “How is it funded?  There are no ad breaks.  No ad breaks!  How does a television channel survive without advertising revenue?  What function does it serve?  Television serves just two functions: advertising and propaganda.  Well, the fireplace channel doesn’t sell anything, so it must serve an exclusively propagandist function.  But what message could it possibly have?  What message is being subliminally communicated to us by this smouldering fireplace?  What is its worldview?”

This was a side to Simon, normally sedate and even a little dull, which we hadn’t seen before.   It was obvious that he was getting a little too preoccupied with the Fireplace Channel Conundrum, and some of us started to mutter that perhaps weed just didn’t wasn’t his thing.  But he seemed to cool off on the subject for a while, so we didn’t give it too much further thought.  That was until this weekend came around when everybody happened to be going home – everybody except Simon.  Before we all left, we found him in the living room, preparing for an epic and unconventional Sprawl session.  The ground was strewn with bags of potato crisps, in which the whole bestiary of the low-budget snack world was represented: Monster Munch, Meanies, Hot Lips, Banshee Bones, even (ominously) some jumbo-sized Space Raiders, a relatively obscure, pickled onion-flavoured corn snack whose packaging featured a quite accurate rendering of the feared Zeta Reticulan Grey alien.  He also had a bag of weed, and his plan was to watch the fireplace channel continuously, until such time as he finally saw the Hidden Hand that Changes the Logs.  Obviously, this was a very unhealthy course of action to undertake, and we really should have attempted some kind of intervention at that point.  But – whether due a youthful inability to comprehend the gravity of the situation, or some streak of that malicious tendency which prompts some dopers to feed LSD to dogs and cats – we left him to chase down our buses, and go about our weekends.



We returned, and were more than a little relieved, to find Simon apparently none the worse for wear.  There was an excited gleam in his eye, and a certain air of quiet accomplishment, almost smugness, in his manner, but other than that, he seemed no different than before.  We quizzed him about the fireplace marathon, and found him oddly reticent on the subject.  Eventually, he told us that he had finally experienced a breakthrough after twelve straight hours.  He had seen the Hidden Hand, and alluded darkly to more besides, but refused, no matter how we prodded him, to elaborate any further.  It was a subject which we were happy to let drop.  In the weeks that followed, it became increasingly apparent that Simon simply wasn’t the same after that weekend.  He had become distant, disengaged from life, secretive.  He started to read voraciously, in a variety of esoteric and seemingly unrelated disciplines, and when he watched television, it was with a certain specialized, academic focus.  You’d notice him taking frequent mental notes, or sometimes nodding sagely to himself, as though some abstract thesis had been confirmed by an incidental detail on the screen.  The expression “away with the fairies” is much abused today as a synonym for the mildest levels of distraction from consensus reality, but must owe its origins to a very specific phenomenon in our agrarian and animistic past, whereby a person, having met some experience out in the fields or crossroads of night, was henceforth only a physical refugee in our world, and a mental denizen of that other world which the rest of us cannot see.  This was an apt description for what had happened to Simon, except that his experience had occurred amid signals bouncing down from the edge of space, at the crossroad between standard channels, in the white noise interstices that wind their way like an adverse Qlippoth into the pathways between proscribed signals.  In subsequent Sprawl sessions, whenever Simon held the remote, eerie and sometimes prophetic synchronistic linkages abounded in the segues from one channel to the next.

After moving out of the house at the end of that college semester, I lost track of Simon for a few years.  Much later on, when I had developed a penchant for aimless street rambling, I started to bump into him from time to time.  In the ensuing years, he’d dropped out of the regular flow of life altogether.  He didn’t work, and lived in a tiny bedsit, whose tasteless and decrepit furnishing suggested a compressed version of our narrow old living room – only the television was gone, replaced by a laptop.  I didn’t think he had too many friends, and imagined him striking up conversations with strangers outside cafes, another one of those eccentrics who introduce themselves with some idle chit-chat about the weather, before lurching abruptly into a geopolitical manifesto of apparently infinite scope and duration.  Nevertheless, he seemed quite content, in his own way.  I went back to his flat occasionally, to smoke some dope.  He devoted most of his time – and most of the limited space offered by the bedsit – to the study of labyrinthine conspiracy theories.  He seemed particularly enamoured of the notion that global events were controlled by a cadre of secret societies, whose guiding hand was made apparent in the recurrence of certain qabalistically significant numbers and images in newspaper headlines and artefacts of the popular culture.  He had compiled detailed analyses of what he called “cluster events” – terrorist attacks, mass shootings, plane crashes, natural disasters, NASA press announcements – and how they corresponded with Hollywood blockbusters, music videos, awards ceremony set-pieces, and trending topics on Noosfeed.  His underlying thesis was that reality was an infinitely malleable mathematical construct, and could be manipulated by feeding certain numerical and archetypal patterns into the collective psyche, like a malicious computer code.

“Have you ever wondered why Frazer’s Golden Boughremained so popular and influential in the 20th century, even to the present day?” he asked me once, “A turgid, almost unreadably prolix compendium of unsupported, outdated armchair anthropology?  It’s because its readers knew intuitively what Frazier sought to suppress – that the modern global village is exactly the same as its ancestral precursor – the same indivisible web of sympathies and correspondences, the same dense network of conscious and unconscious sorceries, the same dim shapes weaving destiny in the hidden places of fields and forests, weaving destiny from a thread of placations, sacrifices, and ancient curses -  the irony of Frazer was that his book was infused with the energies of the very magic he sought to consign into history, and offered its readers a glimpse at the hidden web of intentional and symbolic forces which underscore the façade of the modern world - ”

It was difficult to navigate the cramped space of the bedsit without knocking over a book-pile or two.  I was gathering books from the floor one evening when a familiar cover gave me a start: Pendleton’s Circuitous Path.  It seemed that Simon, too, was much preoccupied with the enigmatic motif of the bird out of space and time.  The bird, according to his researches, was an ambiguous symbol of immemorial provenance, whose appearance sometimes denoted regeneration, and sometimes damnation.  Its ancient analogues included the Melek Taus, or Peacock Angel, of the Yazidi religion, the phoenix of Greek mythology, and the Firebird of Slavic folklore, whose peacock-like plumage burned with the effulgence of a bonfire always on the cusp of waning.  In more recent times, Simon found an echo of the archetype in the eponymous symbol of happiness sought by Mytyl and Tyltyl in Maurice Maeterlinck’s 1908 play The Blue Bird; he believed that certain verses of Crowley’s abhorred Book of the Law referred elliptically to the bird out of space and time; and that the “rough beast” of Yeats’ apocalyptic Second Coming was another oblique reference.

“It’s strange,” Simon noted, “that all these echoes cluster around the early part of the twentieth century.  First Crowley channelling the Book of the Law in Egypt in ’04.....then Pendleton’s European travels in ’05 forming the basis of The Circuitous Path…..Maeterlinck, operating in the same Symbolist milieu as Pendleton, writing The Blue Bird in ’08…..Yeats, a few years later, working from the same Golden Dawn tradition as Crowley, producing visionary poetry which is enthralled by the idea of gyres, by the circuitous turning of vast wheels of time, kalpas, yugas, aeons….ideas which are pretty similar, if you think about it, to the sense of eternal recurrence which seemed to drive poor Pendleton to distraction in the Paimio Sanatorium…..”



At this point, Simon veered off into a conspiranoid digression regarding the mythical lost album of Charles Manson:
“It’s fairly common knowledge that Charles Manson desperately wanted to be a rock star, right?  Also that, in order to further this ambition, he somehow managed to insinuate himself into the company of record producer Terry Melcher and Beach Boy Dennis Wilson.  Actually, the connections between the Manson Family and LA music scene went much deeper than this - deeper, perhaps, than we will ever know.  The sheer preponderance of weird coincidences swirling around the case – the unshakeable sense that each player in the drama was somehow intimately and secretly connected with every other – has led some to speculate that the Manson murders were merely the visible manifestation of somevasterSATANOIDconspiracy which engulfed the entertainment world during the Age of Aquarius.  Anyway, to say on the subject at hand….”  

“….Wilson arranged for Manson and his entourage to spend a couple of days recording in L.A.’s prestigious Gold Star Studios.  This was the same studio where a young Phil Spector had developed – or, as some vinyl Platonists insist, discovered– the Wall of Sound.  The Manson sessions were first commercially released in 1970 as Lie: The Love and Terror Cult, and have been in the public domain ever since.  This much is known.  However, it has been persistently rumoured that another recording session took place in Brian Wilson’s home studio.  The fruits of this session were said to embody a ‘vibe which was too heavy and evil for this world to bear’, and the tapes were apparently destroyed.  Or so the official story went.”

“However, unofficial, subterranean sources have always insisted that the master tapes of Manson’s lost album were neverdestroyed.  Around the period of the trial, they claim, the tapes were in the possession of Dennis Wilson.  He reallywanted to destroy them, but just couldn’t do it.  Like many involved in the case at that time, he was caught in a tailspin of hyper-paranoia, frozen by the sense that all of his actions were somehow enmeshed in a nexus of black magic and dire, unexpected consequences.  So the story goes that he passed the tapes on to Terry Melcher, figuring he’d have the nerves to do what needed to be done.”

“Except Melcher also gets the FEAR – sheer, crippling, paranoiac terror.  What if Manson gets out, and comes looking for the tapes? Or sends some of his glassy-eyed jailbait militia out to collect them?  What if burning the tapes succeeds only in releasing their evil vibes, dispersing them into the ether until the L.A. smog itself becomes thick with contagious Mansonoid lunacy?  WHAT IF THAT WAS MANSON’S PLAN ALL ALONG?  Melcher knew there was only one person he could turn to - his mentor, and the man whom he credited with a greater affinity to the arcana of sound recording and black magic than any other living soul: Harold L. Zarkoff, better known in the music world as “Professor” Buzz Zarkoff.”

“Though largely unknown today, outside of the narrow subculture of Surf & Drag/Hot Rod music enthusiasts, Buzz Zarkoff made a big name for himself in the early 60s, arranging and producing hit records in the genre sometimes nicknamed the “death disk” or “splatter platter”, and later categorized as the teen tragedy song.  Zarkoff specialized in that particular song-cycle within the genre, best exemplified by Jan and Dean’s Dead Man’s Curve, Ray Patterson’s Tell Laura I Love Her, and the Shangri-Las’ anthemic Leader of the Pack, wherein pious teen devotion is thwarted by fatal vehicular misadventure.  Following the lead of Shangri-Las production visionary George “Shadow” Morton, Zarkoff incorporated elaborate vehicular sound effects into the mixes of his hormonal melodramas.  The actual provenance of these sound effects has been the subject of persistent rumour in the Surf & Drag subculture, many believing that Zarkoff employed a cadre of brylcreemed, speed-obsessed fatalists to cruise the Hollywood hills at night, often traversing certain stretches of Mulholland Drive reputed to be haunted by malevolent entities, with the intention of deliberately precipitating accidents, whose screeches and crashes a helmeted Zarkoff would record from the backseat, believing that the risks taken on their side balanced the karmic debt of injuries (and automotive repairs) on the other.  Whatever the truth of these rumours, the scream which climaxes the spoken-word bridge of Now She’ll Never Tell Me to Slow Down Againby Ricky Danube (of Ricky and the Rubes) still chills to this day.”

“Anyway, Melcher meets Zarkoff in a parking lot on Sunset, and explains his predicament.  ‘Don’t worry about it, Terry,’ Zarkoff reassures, ‘I know just exactly what to do with this.’  As it happened, he did know precisely what to do with the cursed recording.  Zarkoff’s plan was flawless.  He would first erase the Manson material from the tape, and then record a banishing ritual over it.  Next, in order to ensure that the negative vibes had been forever erased, he would drive out to Joshua Tree, find a certain “power spot” where he had frequently tripped on peyote, and bury the tape there.  Zarkoff knew that this was the right place to bury the tape because once, during a particularly lucid and revelatory part of his trip, a spirit guide appeared at his right ear, and whispered: “Whatever is buried here – whether good or evil– will bear no further fruit.”  With the benefit of hindsight, this was clearly higher-dimensional advice, designed to become useful in precisely this crisis.” 

“The plan then was flawless, fool-proof – but it never happened.  Zarkoff kept looking at the tapes – all ready to be erased, to be banished forever for the good of mankind – and some instinct took over.  Call it morbid curiosity, the imp of the perverse, whatever.  He starts to think to himself: I could listen to a few seconds of it, right?   A few seconds would satisfy my curiosity.  What harm could it do?  A song.  One song.  One song isn’t going to kill anybody, right?  So he procrastinates, spending a few hours every evening just looking at the tapes, his mind swinging like a pendulum between yin (It’s just a recording, for Christ’s sake, what harm can listening to it do?) and yang (Its evil vibes are worming their way into my brain as we speak, forcing me to play it!) until eventually, inevitably, he cracks, and plays the tapes - gazing, as it were, with his Third Ear open, into the Mansonoid abyss……”

“Six months later, Harold L. Zarkoff was found dead in his Whittier Drive home.  His house was a short distance away from the North Whittier Drive dead man’s curve, immortalized in the song of the same name by Jan and Dean, and just a few blocks away from the very spot where Jan Berry, by one of those peculiar quirks of destiny which is by no means innocent or coincidental, suffered a near fatal car crash himself - driving, as in the song, a Stingray.  Zarkoff’s cause of death was autoerotic asphyxiation, reputedly the result of a sex magick ritual – in which he was costumed as the Egyptian deity Osiris – gone wrong.”
 
“The significance of this to our story is that the lost Manson album was never destroyed.  After Zarkoff’s death, it fell into the hands of Clarence “Butch” Spiv, the saxophone player with Zarkoff’s hard-rocking Surf & Drag house-band The Bloody Pink Slips.  After “Butch” Spiv, it passed on to road-manager, groupie groomer, and general mid-level sleazoid Marty Ballinger.  And so it has travelled ever since, a morbid talisman in the tarnished underbelly of the L.A.  music scene, another illicit and extreme experience offered in a world of dreams gone awry and hedonism run rampant, from one owner to the next, from skid-row hotels to mansions in the hills, from the generation of hippie star children aging into cocaine gypsy-millionaires, to the era of yuppies and bouffant glam rockers, to the present, always being played in the early and weird hours of epic bacchanalias, in the too-bright and vivid hinterlands between ecstatic night and morning’s come down, played as a last resort when an immunity to amyl nitrate had been attained, and the desire to say out of it will court any madness, leaving a trail of bad luck, mysterious reversals of fortune, and death by hedonistic misadventure in its wake.”

“I was on this Noofeed forum recently, where an anonymous – apparently a former child-actor – claimed that he had seen the master-tapes of the lost Charles Manson album.  He said that he was at some glitzy, debauched weekender in a house in the Hollywood hills in the early 90s – Timothy Leary, River Phoenix, and some or all of the Red Hot Chilli Peppers were also in attendance.  At some point, he and a handful of other revellers were exploring a recording studio in the house, and they found this really dusty old tape in a box, which was labelled Hymns to the Cosmic Bird Out of Space and Time, and just as they were about to play it, somebody rushed in and told them it was an old Charlie Manson recording which was supposed to be cursed.”
“You mean, you think Manson read The Circuitous Path?” I interjected.
“Yes, I think Manson must have read Pendleton, and associated the bird out of space and time with Paul McCarthy’s Blackbird on the White album: Blackbird fly, blackbird fly/ Into the light of the dark black night.”



My encounters with Simon always left me with mixed feelings.  Every time we met, our conversation started in relatively mundane and everyday territory, so each time I would begin to suspect that perhaps he’d finally left aside the thrall of his solitary obsessions, and set his mind to things more fruitful to the everyday existence.  I might have hoped for this outcome, owing to a lingering sense of guilt, a feeling that we should have looked out for him a little bit more when we were flatmates.  His conversation, however, would inevitably turn back to the exotic fringes of the possible, and the theme of all-pervasive occult conspiracy.  I never knew exactly how to feel about this.  I felt sorry, I suppose, for the lonely and spartan nature of his life, its sense of disconnection from the bustling world which the majority lived in.  And yet, at the same time, it was hard not to acknowledge that these subjects, at least on the surface of things, made him happy.  When he spoke about them, a look of conviction, even transportation, stole over him.  He assumed the quiet joy, the strange personal light, of a religious ecstatic.
 
As time wore on, and I began to have problems with work, and at home with Catherine, it sometimes occurred to me that perhaps to live as Simon did wasn’t really that bad.  At that time, I was beginning to suspect that simply to exist in the professional world, to provide for oneself some slight measure of luxury above bare necessity, required an extraordinary sacrifice of energy – a diminution of the energy to create, to be inspired, to be enraptured by the very fact of one’s existence.  Simon, for whatever he lacked, didn’t suffer those intrusions into his personal pursuits and interests.  There was, however, also something in his look of religious transportation which deeply unnerved me.  This world as he perceived it was the unholy text of a demiurge– a web of information whose careful unravelling raised him to a sensation of intimate connection with the hidden wellsprings of reality itself.  This was appealing to me, but there was also something frightening in that appeal – some intimation of the close proximity between total revelation and total madness, between gleaming godhead and annihilating vacuum.  When he became most animated in the explication of his ideas and theories, a light entered his eyes, but when I looked closely enough, I saw only the coals of the satellite fireplace, and even began to hear the sound of its low hiss and crackle, drowning out his words, and filling the cramped space of the bedsit like a quietly malevolent presence.  Faces appeared to swim around the light in his eyes, mesmerised and empty.


The same mystery seemed to surround the Quarter that February – the mystery of a fire which burned untended.  I could never catch any glimpse of my neighbours, only the indirect evidences of their continued presence.  Paranoid scenarios occasionally suggested themselves – the idea, for example, that I was in reality the only tenant of the Harrington/Sheldrake Quarter, with the whole complex serving as a laboratory space, in which I was to be first isolated, and then subject to various psychogeographical experiments.  I could proceed, for example, by attempting to befriend some of the supermarket staff, or the people I occasionally saw loitering tensely around the offices during the day.   But I would have to suspect that they were also part of the experiment, feeding me misinformation, liable any day to vanish without trace like the other tenants of the high rises.

Occasionally, these paranoid ruminations were interrupted by a light streaking down from above, which my eyes quickly registered as a still-burning cigarette tossed from one of the higher balconies.  This was perhaps the definite proof that I wasn’t alone in the Quarter, but it still seemed possible to me that the falling cigarettes were in fact merely ones which I had tossed from my own balcony, perhaps a day or a week ago, returning to their point of departure by way of some localized quirk in the curvature of space/time.

Of course, these were merely fancies, but anybody following the Noosfeed accounts of my neighbours that February, and indeed the accounts of many individuals scattered across the city, would also have noticed a peculiar quietness and reticence descending on the network.  Many had stopped posting altogether, and those who continued to update their status did so in a kind of perfunctory manner, as though trying to withdraw from the community without soliciting undue attention to themselves.  Large sections of the population had become abruptly and mysteriously secretive; and, far from abandoned, the Harrington/Sheldrake Quarter was a hotbed of hidden and subversive activity which would only become apparent in due course. 


Then, however, I knew nothing of this, and was only wondering where everybody had gone.

Continued shortly. 

Top image: Ivan Bilibin's illustration to a Russian fairy tale, via wikipedia   
Toho image: Shinto priestess performs purification ceremony prior to the filming of Terror of Mechagodzilla, via wikipedia.
Gold Star Image: Jack Nitzsche, Darlene Love, and Phil Spector, recording A Christmas Gift To You, at Gold Star Studios, 1963, via TV Guide.





  

Inherent Vice: Robert Altman, Thomas Pynchon, the Coen Brothers, and the Evolution of Stoner Noir.



PT Anderson’s latest movie Inherent Vice will be released theatrically this December (stateside, European viewers will have to hold out until late January.)   The film is hotly anticipated by two separate but likely overlapping cult enclaves: cinephiles because it’s an Anderson picture, and fans of cult, countercultural literature because it is the very first cinematic adaptation of the work of the legendary Thomas Pynchon, an author who stands as one of the few remaining literary voices indelibly stamped by that turbulent, vibrant state of mind, or period of cultural history, which is called the 60s, but really encompasses the 50s through to 70s, whose characteristic embrace of drugs, anarchism, surrealism, and mysticism still strikes some of us who came along later as one of the most extreme outbreaks of mass sanity in modern history.  His fans will doubtless make the most of what is likely to be Hollywood’s only foray into Pynchon’s distinctive literary universe for some time (if not all time, considering the untranslatable nature of most of his larger works.)

                Early reviews are mixed, but hardly in a way which would unduly alarm anybody acquainted with the source novel, as they seem to suggest a fairly faithful adaptation of its befuddling, fractal plot and typically Pychonesque tonal incongruities.  One thing many of the reviewers are agreed upon is in categorizing Inherent Vice as a stoner noir.  Most anybody who is even going to be aware of Inherent Vice’s existence probably knows what stoner noir is, having the Coens’ Big Lebowski in mind as the defining example, the virtual Shane, of this particular sub-genre of hard-boiled ratiocination.  However, having browsed around the web, I see that there appears to be few (if any) articles devoted to the evolution of stoner noir as a specific modern variant of the hard-boiled detective school.  By way of warm-up for Anderson’s Inherent Vice, that’s what I’m going to do in this post.

                In basic terms, stoner noir is exactly what it says on the tin: a detective story, drawing on the conventions of the Chandler/Hammett hard-boiled school, where the protagonist happens to be a pothead.  This crucial interpolation is the main wheeze or ironic pivot around which the genre is built.  Traditionally, the detective has a certain gravitas, an inherent capability, about him.  The hardboiled detective, as the name suggests, requires at least a modicum of toughness; otherwise, going down the mean streets on a routine basis would be life-threatening to an unhelpful degree.  He needs to be able enough in the realm of verbal and physical drubbing; quick to scoop up a pistol, and put the drop on somebody, until the next party saddles in unexpectedly, and puts the drop on him.   He needs to be able to recover rapidly from the blow of a stiff blackjack on a cold night.  He’s normally cool, laconic, and disciplined.  He has a certain sex appeal, even if it’s that weird, rake-thin longshore man with a mouth on him vibe that was only ever considered sexy when manifested in the persona of Humphrey Bogart.  The hardboiled detective may, in a sense, be a loser, but only in a noble or tragic manner; in a melancholic rather than farcical register.


 
Most of all, however, the gumshoe, like every other species of detective, by the very nature of the enterprise, needs to have his shit together, mentally.  Detective plots are complex – sometimes so complex that even their own authors don’t fully understand them.   Hollywood legend tells us that during the filming of The Big Sleep, neither Howards Hawks nor his screenwriters could figure out whether chauffeur Owen Taylor had committed suicide or been murdered.  Sensibly enough, they sent a cable to the novel’s author, hoping to clarify the matter – but Chandler later conceded: “They sent me a wire….asking me, and dammit I didn’t know either.”  Existing, then, in a universe where even God doesn’t have all the answers, the gumshoe traditionally lives and dies on his powers of concentration, the strength of his wit.

                The stoner noir asks us: what would happen if the gumshoe had to live or die based on the powers of concentration, the general state of mental adroitness, characteristic of the pothead?   In this sense, stoner noir operates to some extent in the parodic tradition of the mock-heroic.  According to wiki, mock-heroic fictions are “satires or parodies that mock common Classical stereotypes of heroes and heroic literature.  Typically, mock-heroic works either put a fool in the role of the hero or exaggerate the heroic qualities to such a point that they become absurd.”  This is a fairly good definition, but it’s worth noting that modern mock-heroics don’t necessary seek to mock the conventions of their classical models – they are quite often informed by a deep love of those conventions.  However, what mock-heroics invariably do is take the heightened, perfect archetypes of classical story-telling, and place them alongside the comic imperfections of the real world.  In so doing, they tell us something about both the real world, and the story-telling conventions we employ to represent it in fiction.  Stoner noir certainly replaces the unflappable, sardonic hero of the hardboiled detective novel with a type of fool – the pothead being an ideal modern archetype of the fool, a figure whose fraught relationship with the hardships and nuisances of everyday life we can all identity with to some extent.  The Dude, as the Stranger observes, takes it easy for all us sinners – all us perhaps greater fools who are guilty of the sin of actually trying to stay up on the bucking bronco of life, rather than just kicking back and hoping its severer mood swings will just pass us by.

“THE BUMS WILL ALWAYS LOSE!”  An Elegy for the 60s Counterculture.



                So, to understood stoner noir, the first thing to note is that its protagonist is somewhat more scattered, more dishevelled, than the traditional hero – and perhaps a little bit more like ourselves in this regard.  To explore what themes are important to stoner noir – difficult enough in the context of a very loosely evolved sub-genre – I’m going to concentrate on two which seem particularly relevant in approaching Inherent Vice: the disillusionment at the end of the 60s dream, and the nature of plots themselves.  One of the only theoretical articles I did find about stoner noir was an interesting piece for Boing Boing by Mark Dery called Facebook of the Dead.  Dery isn’t really writing about stoner noir as a genre here, but rather uses the term to designate a certain malaise in 70s youth culture – a sense of cultural vacuum opening up when all the idealisms of the 60s were gone, leaving only its hedonistic escapism to chase an increasingly garish, mass market dragon.  This specific zeitgeist, combined with Dery’s personal, and not altogether rhapsodic, memories of high-school, give the term a much darker aspect than we typically find in stoner noir as genre, but the piece is worth quoting: 
   “By contrast, the sludge-brained anomie of stoner noir is just what it looks like: the rudderless yawing of youth culture on the morning after the ‘60s.  It’s the numb realization that the tide that carried in the counterculture’s utopian dreams and cries for social justice has ebbed away, leaving the windblown scum of Altamont and My Lai, the Manson murders and the Zodiac killer.  Stoner noir stares back at you with the awful emptiness of the black-hole eyes in a Smiley Face.  Have a nice decade.  As late as the mid-70s, the iconography of rebellion, at least in the track-home badlands of Southern California, was a politically lobotomized version of hippie: the bootleg records, blacklight posters, underground comix, patchouli oil, and drug paraphernalia retailed at the local head shop.”
                As an artistic exemplum of his conception of stoner noir, Dery highlights Charles Burns’ brilliant, somewhat dark 70s coming of age comic book Black Hole.  The difference between the bleaker stoner noir of Dery and Burns, and the more mournful, elegiac variety found in Pynchon, is perhaps the difference between growing up through the 60s, and growing up in its aftermath.  Nevertheless, the 70s conceived as a hang-over decade is crucial to the development of stoner noir – Robert Altman’s The Long Goodbye, the most important cinematic precursor to The Big Lebowski, emerges from the foggy haze of a very specific zeitgeist: the moment when the insurrectionary, utopian frisson of the 60s dissipated into the aimless narcissism of the Me Generation.   Hunter S. Thompson’s “high and beautiful wave” had crashed, leaving in its wake a flotsam of glazed pleasure seekers, health faddists, and pop psychologies, all of which hovered satellite-like around the nebulous concept of the “self.”   These trends were consistently mapped by the movies; as early as ’71, Alan J Pakula’s Klute registered a chilly emptiness in the liberated sexual mores of the new decade, and as late as ’78, Philip Kaufman’s Invasion of theBody Snatchers repositioned the Cold War anxieties of the original firmly in the dense Californian fog of the Me Generation.  In his 1973 adaptation of Raymond Chandler’s late Philip Marlowe novel The Long Goodbye, Robert Altman decided to relocate the action to modern day Los Angeles.  Modernizing Chandler was not unheard of (see the trailer for Marlowe, 1969, above), but Altman made this transposition the thematic core of the film, imagining his Philip Marlowe as a perfectly preserved relic of the bygone values of the 40s and 50s, somehow transplanted into the flaky miasma of 70s L.A., a kind of “Rip Van Marlowe.”  Ironically, then, the first hero of stoner noir was not himself a stoner – far from it, Dude.



                The Long Goodbye begins with a classic mock-heroic gesture, and one of the all-time great film openings.  We find Marlowe (Elliot Gould) struggling, not with brawny hoodlums or brassy dames, but with the dietary whims of his cat.  Woken in the middle of the night, he is forced to drive to the supermarket to try and buy the pet’s preferred brand of cat food.  When the store is out, we next see Marlowe engage in an elaborate and ultimately unsuccessful ruse designed to fool the cat into eating an alternative brand.  Having immediately established its unconventional Marlowe, the opening sequence also firmly locates Marlowe in a social context of decaying 60s counterculture leftovers.  Marlowe’s neighbours are a group of permanently stoned young woman who will engage, throughout the movie, in nude yogic exercises on their balcony.  Their existence is funded by the manufacture of scented candles which they sell in a local head shop, prompting one of gangster Marty Augustine’s hoodlums to observe ruefully “I remember when people JUST HAD JOBS!” 

Marlowe’s concern for his cat, like his unstinting and misguided loyalty to his friend Terry Lennox (Tim Bouton), emphasizes his status as a heroic fool.  Nobody cares about loyalty and honesty in this fallen world, and nobody cares about Marlowe’s cat.  The winners are ruthless thugs like Marty Augustine and Terry Lennox.  Most likely well-intentioned people like Marlowe’s hippy neighbours have retreated into a zonked-out fog of hedonistic self-exploration.  “The best lack all conviction, while he worst/Are full of passionate intensity.”  Like Paul Newman observes in Harper (1966):  “The bottom is loaded with nice people, Albert.  Only cream and bastards rise.”  Or, as the winner Lebowski tells his loser namesake in The Big Lebowski, “The bums will always lose!”

 It is this thematic undertow which ironically makes Altman’s movie closer in spirit to the Chandler novels, although this aspect of the film was and continues to be misunderstood.  Upon its release, Gould’s somewhat dishevelled take on the detective lead many viewers to perceive nothing more than a revisionist spoof – even an affront – in the film.  Writing for Time, Jay Cocks wrote that “Altman’s lazy, haphazard put-down is without affection or understanding, a nose-thumb not only at Philip Marlowe, but at the genre that his tough-guy-soft-heart character epitomized.”  Charles Champlin went even further in the Los Angeles Times: “This Marlowe is an untidy, unshaven, semi-literate dimwit slob who could not locate a missing skyscraper and who would be refused service at a hot dog stand.”  Partially, the problem was that these critics were working off memories of previous screen incarnations of Marlowe, rather than the Chandler novels themselves.  What those previous adaptations lacked was the lonely, melancholic spirit at the core of Chandler’s creation.  Chandler’s world is inherently a fallen one where the evil prosper, “a world in which gangsters can rule nations and almost rule cities, in which hotels and apartment houses and celebrated restaurants are owned by men who made their money out of brothels, in which a screen star can be a finger-man for a mob….”  The redemptive figure in all this is the lonely detective who moves through this world seeking a “hidden truth”, always retaining his own sense of honour and integrity even though it profits him little in a material sense.  Altman placed this melancholic aspect of Chandler – and this distinctly noirish conception of the world – to the fore in The Long Goodbye, whereas previous adaptations had tended to emphasize the cynical glamour of Marlowe’s world.

But part of the shock of Gould’s Marlowe was due to the fact that it was, in certain respects, crucially different to Chandler’s conception.  One of the things which fascinates me about The Long Goodbye is that it undercuts – whether intentionally or otherwise – its own central premise of the detective as a frozen-in-time “Rip Van Marlowe.”  I would argue that Gould’s Marlowe, despite his stubborn sense of values, is a very much a product of the 70s.  One of the first ways in which this premise feels undercut is by virtue of the very casting of Gould himself.  With the exception of Donald Sutherland, surely no other actor is as quintessentially a leading man of the 70s?  Gould’s Marlowe is a product of a zeitgeist where the rise of feminism and anti-war pacifism had served to undermine many conventional aspects of masculine heroism.  (While some may associate 70s masculinity with the Bert Reynolds moustached stud archetype, it’s worth noting that this decade also witnessed the iconic prominence of non-alpha type males like Dustin Hoffman and Woody Allen.  Hoffman’s breakout in 1967’s The Graduate apparently provoked a paranoid freak-out in Steve McQueen, who feared that it signalled the demise of the alpha male movie star.  Sometimes these days I wonder if McQueen’s freak-out wasn’t entirely unwarranted.)   Hence, Gould is infinitely less confident with women; Bogart’s implicit, unquestioned dominance of women is no longer possible.  As much as he is not a lover, Gould’s Marlowe is even less a fighter.  The style of wisecracks, too, has changed, absorbing Gould the actor’s more ironic, improvisatory, and zanier persona.  Marlowe’s characteristic refrain throughout The Long Goodbye – “It’s alright with me” – sometimes appears amiable and easy-going, but more often carries the caustic, passive aggressive sting of the later coinage “Whatever.”  Like Woody Allen, this Marlowe responds to an absurd world with wry, ironically detached humour – until, of course, the film’s nihilistic final reel.

The Long Goodbye’s significance to the stoner noir cannon lies primarily in the fact that is almost impossible to imagine The Big Lebowski without it.  Both films present revisionist, comic twists on the noir genre, featuring protagonists who are not quite the unflappable and laconic heroes of yore – the mock-heroic tendency, obviously, being dialled up a few notches in the case of the Dude.  Marlowe’s dishevelled supermarket quest for cat food bleeds into Lebowski’s iconic introduction to the Dude as an informally-attired nocturnal shopper:





The Dude is also, we are informed, uniquely a man for his times; yet also, like Altman’s Marlowe, a throwback to an earlier era, a man out of time.  He is a Rip Van Winkle who has not so much been asleep, as stoned out of his gourd, for decades.  The real-life influence for Jeffrey “the Dude” Lebowski was former political activist and film producer Jeff Dowd.  Dowd – along with SIX OTHER GUYS – made up the “Seattle Seven”, a core group of Seattle Liberation Front members who were charged with “conspiracy to incite a riot” following a protest at the Seattle Federal Court in 1970.  After the hurly-burly of 60s student activism, the Seven went this way and that, with Dowd drifting to Hollywood to work as a screen-writer and producer, where he would encounter the Coens while they were promoting Blood Simple in the early 80s.  To find a fictional precursor to the Dude, however, we will turn to Vineland, Thomas Pynchon’s novel of California in 1984, the year of Orwellian undertones and (not coincidentally for Pynchon) Ronald Reagan’s re-election.

Vineland was the first Pynchon novel published since the gargantuan Gravity’s Rainbow, some 17 years earlier.  Perhaps because of this long wait, coupled its shorter length, comparatively simpler structure, and unexpectedly gentle and sentimental tone, Vineland has been consistently underestimated by critics and Pynchon devotees, frequently dismissed as Pynchon-lite.  Though by no means as imposing as the larger quasi-historical works, Vinelandmay nevertheless be the most perfectly executed of Pynchon’s novels, and has struck some readers as the most direct and emotionally resonant.  Just as its tie-dye plot spirals off into multiple flashbacks, tangents, and interludes, before finally returning to its beginning, Vineland is a novel of many homecomings: the political past coming home to roast in the present; the psychedelic adventurers of the 60s coming home after their long, strange trips to (something at least a little bit like) everyday reality; Pynchon himself, the literary anarchist/outlaw of the 70s, coming back from the often scary headtrip of Gravity’s Rainbow to (something at least a little bit more like) the realist novel, and to themes of familial responsibility and the American present.


 
For the purpose of this essay, our focus is on the novel’s (sometimes) protagonist, Zoyd Wheeler.  Like the Dude, Zoyd is a burned-out, slightly frazzled aging hippie, who is nevertheless mostly together (after his own fashion).  Washing up in harsher, less giddily Technicolor decades (the 80s for Zoyd, 90s for the Dude), the protagonists of Vineland and The Big Lebowski show only partial adaption to the passage of time: both still smoke large quantities of weed, and both bask in the recollection of former acid epiphanies.  Both find the pursuit of their marginal and largely placid existences abruptly shattered, Zoyd’s by the re-emergence of his old Federal nemesis Brock Vond, and the Dude’s by the desecration of his room-completing rug. 
  
Vineland is Pynchon’s greatest elegy for the 60s counterculture, a period and ethos which the author clearly celebrates, for all its woolly-headed flaws, as a unique, almost miraculous time when it briefly appeared possible for the world to fork off from the highway of modern history, to veer away from its implacable course of technocratic, militaristic capitalism, off onto kinder, stranger side-roads.  This sense is beautifully expressed in an exchange in Vineland between Zoyd Wheeler and Wendell “Mucho” Mass (Opedia Mass’s deejay husband from back in 1966’s The Crying of Lot 49).  The timeline of the scene is roughly analogous to Inherent Vice; with the looming spectre of Manson, the Nixonian counter-revolution, and the increasing commercialisation of rock n’ rock, the death of the 60s dream is drawing in. 
Mucho blinked sympathetically, a little sadly.  “I guess it’s over.  We’re into a new world now, it’s the Nixon Years, and then it’ll be the Reagan Years - ”
“Ol’ Raygun?  No way he’ll ever make president.”
“Just please be careful, Zoyd.  ‘Cause soon they’re gonna be coming after everything, not just drugs, but beer, cigarettes, sugar, salt, fat, you name it, anything that could remotely please any of your senses, because they need to control all that.  And they will.”
“Fat police?”
“Perfume police.  Tube Police.  Music Police.  Good Healthy Shit Police.  Best to renounce everything now, get a head start.”
“Well, I wish it was back then, when you were the Count.  Remember how the acid was?  Remember that windowpane, down in Laguna that time?  God, I knew then, I knew….”
They had a look.  “Uh-huh, me too.  That you were never going to die.  Ha!  No wonder the State panicked.  How are they supposed to control a population that knows it’ll never die?  When that was always their last big chip, when they thought they had the power of life and death.  But acid gave us the X-ray vision to see through that one, so of course they had to take it away from us.”
“Yeah, but they can’t take what happened, what we found out.”
“Easy.  They just let us forget.  Give us too much to process, fill up every minute, keep us distracted, it’s what the Tube is for, and though it kills me to say it, it’s what rock n’ roll is becoming – just another way to claim our attention, so that beautiful certainty we had starts to fade, and after a while they have us convinced all over again that we really are going to die.  And they’ve got us again.”  It was the way people used to talk.
“I’m not going to forget,” Zoyd vowed, “fuck ‘em.  While we had it, we really had some fun.”  (Vineland.)
Inherent Vice is also infused with this sense of sorrow at the end of youth, the end of an era, and the closing down of the temporary autonomous zone of the real and metaphorical 60s: “….and here was Doc, on the natch, caught in a low-level bummer he couldn’t find a way out of, about how the Psychedelic Sixties, this little parenthesis of light, might close after all, and all be lost, taken back into darkness…..how a certain hand might reach terribly out of darkness and reclaim the time, easy as taking a joint from a doper and stubbing it out for good.”   As an aside, somebody really should write a song (possibly in the psych-Country vein) called Caught In a Low-Level Bummer (I Can’t Find a Way Out Of).

Conclusion: AS LONG AS THE TALK IS HARD AND THE ACTION HARDER.



Anyway, it is via Altman’s Long Goodbye, and Pynchon’s Vineland that we arrive at The Big Lebowski, and hence stoner noir.  (I’m not sure that Vineland was a conscious influence on the part of the Coens, but it’s always played primarily like a mixture of those two elements for me.)  Vast sociological desertions and studies might be written about precisely why The Big Lebowski struck such an indelible chord with a fairly large sub-set of the film-viewing public – particularly men of a certain generation.  It was first released in 1998 to a mixed critical response and lukewarm box-office, but repeat viewings on DVD created a snowballing cult phenomenon – first noted in Steve Palopoli’s 2002 piece The Last Cult Picture– which would ultimately result in the near-canonisation of Jeff Bridges, and the sense that the Dude was some kind of modern archetype, comparable in significance to Hamlet.  Maybe it was that a generation of young men, making their first inroads into the travails of the adult world, were suddenly struck with the intimation that perhaps trying to stay up on the bucking bronco of life – earning a crust, advancing in a career, chasing carnal pleasures, pursing endless trophies or minor affirmations of the ego, voting, everything – might actually turn out to be the original low-level bummer that you can’t find a way out of.  Something like what Dustin Hoffman was going through in The Graduate, every time he’d look off into the near-distance, and Paul Simon’s arpeggios start to fade in over the score.    Or maybe it was just that Bridges’ unique charisma, likeability, and maturing handsomeness somehow managed to make an otherwise marginal and unrewarding existence seem idyllic.

Howsoever, I’m going to finish by briefly considering The Big Lebowski in relation to the second stoner noir theme I wanted to look at: plot.  The idea of plots – complex, puzzling, sometimes illusory - ties together the various strands of this story like a good Moroccan rug.  In a sense, the idea of a plot has always connected the world of the detective and that of the stoner – the good detective story requiring a plot above all else, and the stoner often being subject to the conspiranoid intimation that everythingmight be some kind of plot.   The complexity of the traditional detective plot is a large part of the stoner noir gag – witness, for example, the Dude undertaking a “strict drug regime” in order to keep his mind “limber” enough to meet the mental rigours of the case:



When The Big Sleep was released in ’46, there was a general consensus that the plot was mystifying.  Bosley Crowther observed that “so many cryptic things occur amid so much involved and devious plotting that the mind becomes utterly confused.”  Crowther concluded that the movie “was a web of utter bafflement.”  However, a writer for Time argued that the plot’s “crazily mystifying blur” was an asset, and that The Big Sleep was “wakeful fare for folks who don’t care what is going on, or why, so long as the talk is hard and the action harder.”  This raises an interesting point about hardboiled detective plots: in one sense they are all important, and in another almost completely arbitrary. For all their complexity, their function is largely to keep the dialogue, and the detective’s encounters with the bizarre, the beautiful, and the deadly, coming hard and fast – to keep, in other words, the “talk hard and the action harder.”  A good example of this is Robert Aldrich’s 1955 Mickey Spillane adaptation Kiss Me Deadly.  This movie is all plot, and yet the plot itself is largely made up of an arbitrary pursuit of the ultimate McGuffin– the mysterious, shinning case which would re-emerge much later in Quentin Tarantino’s Pulp FictionKiss Me Deadly’s script feels very self-conscious about all this, as we see in Velda Wickman’s somewhat Pynchonesque speech at the mid-point:  
They?  A wonderful word.  And who are they?  They’re the nameless ones who kill people for the Great Whatsit.  Does it exist?  Who cares?  Everyone everywhere is so involved in the fruitless search for what?”
The stoner noir genre tends to engage this aspect of detective plots – their complexity and ultimate arbitrariness – with affectionate humour.  Joel Coen said of Lebowksi that they wanted to “do a Chandler kind of story – how it moves episodically, and deals with the characters trying to unravel a mystery, as well as having a hopelessly complex plot that’s ultimately unimportant.”  For this reason, the “plot” of The Big Lebowski unravels and evaporates in the last act into a fog of misdirection and misapprehension which the various actors had fashioned around an illusory kidnapping.  This relates also to the paranoia of potheads, and the literary paranoia of Pynchon’s work.  The paranoiac’s grand plot also tends to evaporate and vanish, either at the point where the paranoiac realizes that the plot was, all along, a creation of his or her possibly weed-befogged brain – or, at the point where the plot reaches it maximal state of complexity, and hence vanishes because it has become everything and nothing.  This brings to mind the famous passage in The Crying of Lot 49 which many have taken as emblematic of Pynchon’s work:
In Mexico City, they somehow wandered into an exhibition of paintings by the beautiful Spanish exile Remedios Varo: in the central paintings of a triptych, titled ‘Bordando el Manto Terrestre’, were a number of frail girls with heart-shaped faces, huge eyes, spun-gold hair, prisoners in the top room of a circular tower, embroidering a kind of tapestry which spilled out the slit windows and into a void, seeking hopelessly to fill the void: for all the other buildings and creatures, all the waves, ships and forests of the earth were contained in this tapestry, and the tapestry was the world.

A LOT of strands, in other words, in old Duder’s head.  It will be very interesting to see how PT Anderson fares out in translating Pynchon’s sensibility to the screen, and whether, in the longer term, Inherent Vice will follow The Long Goodbyeand The Big Lebowski in eventually acquiring a cult following after meeting with initially mixed responses. 

References.

Facebook of the dead, by Mark Dery.

The Simple Art of Murder, by Raymond Chandler.

The Crying of Lot 49, Vineland, and Inherent Vice, by Thomas Pynchon.    

"Federico Fellini is making a picture in February..." Anita Ekberg (1931 - 2015).


Picture: Pier Luigi (via Guardian)

Anita Ekberg's childlike frolic in Rome's Trevi Fountain in La Dolce Vita (1960) is one of the defining iconic images of cinema's maiden century.  When Marcello Mastroianni passed away in 1996, the fountain was turned off and draped in black.  Now Federico, Marcello, and Anita are all gone.  Sadly, her later years were characterised by illness and severe financial difficulties - but cinema lovers will always be returning to the strange, bittersweet rapture of that fountain sequence, chasing something, like Marcello's character, which can never quite be attained.   Here is a interview with Ekberg filmed just prior to La Dolce Vita: 



Interview found at the Playlist.



Eternal Recurrence: Alfred Hitchcock’s Vertigo (1958) Part 1.



Buried in studies of a nature more than all else adapted to deaden impressions of the outward world, it is by that sweet word alone – by Ligeia – that I bring before mine eyes in fancy the image of her who is no more.
Edgar Allen Poe, Ligeia.

                In 2012, Alfred Hitchcock’s Vertigo was elevated to the top of Sight and Sound’s poll of the greatest films of all time, finally unseating Welles’ Citizen Kane from the perch it had maintained with peculiar tenacity since 1962.  This represented the culmination of a critical reappraisal which had been a long time in the making.  Vertigo drew mixed critical reaction on its initial release, and did tepid box office comparative to Hitchcock’s previous hits.  Hitch’s ownership kept it out of circulation for a decade, so its critical stature only began to gather real momentum when it re-emerged for distribution in 1983.

                Nowadays, Vertigo is considered as integral a part of the cannon – both of Hitchcock and cinema generally – as it comes.  Nevertheless, there remains a certain minority not entirely persuaded by Vertigo.  I recall a friend many years ago who just couldn’t get into it, despite being a big film buff and admirer of most Hitchcock pictures.  His problem was with the credibility of the plot.  In fairness, there is no denying that on a literal level, the resolution of Vertigo’s mystery is almost impossible to swallow, or “devilishly far-fetched” as Bosley Crowther put it back in the day.  One might also wonder at Hitchcock’s peculiar decision to depart from the original novel and reveal the story’s twist two thirds of the way through, rather than at the end.  It is probably this logical straining of the plot which prompted critic Tom Shone – in his 2004 book Blockbuster– to argue that “Hitchcock is a director who delights in getting his plot mechanisms buffed up to a nice humming shine, and so the Sight and Sound team praise the one film of his in which this is not the case – it’s all loose ends and lopsided angles, its plumbing out on display for the critic to pick over at his leisure.” 

Vertigo is a film of two distinct parts, each ending with the fall (or apparent fall in the first) of Kim Novak’s character from the bell tower of the Mission San Juan Bautista.  In the first part, the audience, like Stewart’s character John “Scotty” Ferguson, is enraptured and deceived.  In the second, the dream is gradually decoded, and everything is different.  Ferguson, sympathetic in the first half, becomes a domineering bully and fetishist; Novak, so remarkable as the haunted society woman Madeleine, is a little more exaggerated, and consequently less convincing, in her performance as the earthier working-class Judy.  The great spell of the first half – its hypnotic sense of surrender to waking dreams and the ghostly persistence of the past – has to give way in the climax to a rational explanation, to the mechanics of plot.  For this reason, dissatisfaction with Vertigo– the sense of its “loose ends and lopsided angles” – tends to be focused on this second half of the picture.

Nevertheless, even if we grant this criticism of Vertigo’s strained plot, I still think it’s a pretty strong candidate for the Sight and Sound title - bearing in mind of course how subjective and chimerical the notion that any film could be the greatest of all time.  Nobody has ever denied that Vertigo is immaculately directed and acted, but this is only a component of its distinction and greatness – there is an extra quality to Vertigo, something that transcends its magisterial craftsmanship as much as it does any logical contortions of the plot.  The only metaphor that springs immediately to mind to get at this is the illusory “Madeleine Elster” that Ferguson falls desperately in love with.  There are certain blunt, obvious reasons why somebody might fall in love with Madeleine- Kim Novak being a straight eleven on most scorecards.   (I’m going to put “Madeleine” in italics to avoid more tortured locutions like Judyas Madeleine as Carlotta.)   But Madeleine is more than simply a ravishingly beautiful woman – she offers Ferguson something which is simultaneously far more intoxicating and terrifying than mere surface glamour, however abundant.  Madelineis haunted by the presence of another woman, the tragic Carlotta Valdes, who is herself a being of mutable facets: first thebeautiful Carlotta, then the sad Carlotta, and finally the mad Carlotta.   Madeleineis a mystery, a sleepwalker down a darkened corridor of broken mirrors and dream fragments, a woman struggling to assert her identity against some supernatural current that pulls her into the past, into the cold fixity of an old painting, to a premature engagement with the darkest place at the end of the corridor.  She is a presence through which the primal forces and mysteries of sex, death, dream and time assert themselves.  It’s little wonder Scottie had it so bad.



Little wonder, too, that we have had it so bad for Vertigoover the years.  Like Madeleine, the surface beauty of its craftsmanship is elevated by the sense that it is haunted by other presences and endless subterranean corridors, by the uncanny sensation of something which we know but cannot precisely articulate.   Woven around its familiar structure as a suspense/mystery story, Vertigo has a peculiarly dreamlike and literary quality – it’s infused with poetry even in its most incidental details, and becomes over repeated viewings one of those oddly labyrinthine movies where every motif and idea recurs and repeats throughout in different forms.  The effect is like the image which appears in the opening credits and later in Scottie’s nightmare – the figure falling into a spiral, the spiral in Kim Novak’s hair, the spiral of the past recurring in the present.  Vertigo has the thematic richness and aesthetic consistency of a great novel – or at least it seems to.  How much of its suggestive power we can ascribe to the source novel (D’entre les morts, literally “from among the dead”, by Pierre Boileu and Pierre Aryraud, which I haven’t read), how much to Hitchcock and his esteemed collaborators, and how to our own imaginations, I cannot say.  Movies are made in a pressurised scramble to catch the light of a single day, and then linger with us for lifetimes.  The following essay is an attempt to untangle why Vertigo casts such a potent and enduring spell over filmmakers and film lovers.  Some of the echoes and resonances I find in it are doubtless intentional to its authors, some accidental, and others peculiar to my own viewing sensibility.  It seems apt enough that we bring something of our imagination to bear on Vertigo, as it is a film in which we see the whole world, its haunted San Francisco, through the enchanted and disordered eyes of its protagonist, Scotty Ferguson.





To rehash Vertigo’s familiar plot for reference: John “Scotty” Ferguson is a San Francisco detective who discovers during a rooftop chase that he suffers from acrophobia.  Feeling guilt over the colleague who fell to his death trying to save him, and a sense of inadequacy owing to his spells of vertigo, Scottie quits the force and takes solace with his friend and one-time fiancé Midge.  At a loose end, he finds himself reluctantly employed by old college acquaintance Gavin Elster, now married into a shipping fortune, to follow his wife Madeleine.  Elster claims that his wife has become possessed by a long dead woman – Carlotta Valdes – and wants to know more about Madeleine’s daytime activities before involving doctors.  Following Madeleine, Scotty discovers a woman apparently in a trance, endlessly revisiting a handful of historical San Francisco locations of some particular emotional resonance.  These include Carlotta Valdes’ gravesite at the Mission Dolores (in reality the oldest surviving structure in San Fran), and the art museum at the California Palace of the Legion of Honor where Madeleinestudies a portrait of Carlotta.  Madeleine appears to be modelling herself after the figure in the portrait by carrying a bouquet of roses and fashioning the back of her hair into a tight, spiral-like bun. 


    
Having saved Madeleine from an apparent suicide bid in San Francisco Bay, she and Scottie begin a tentative relationship.  The clock, however, is ticking.  Carlotta Valdes committed suicide at 26, the same age Madeleine is now, and we have a strong sense that Madeleine is melting into Carlotta, and history destined to repeat itself.  Scottie, however, believes that Madeleine can be saved, and the mystery of her apparent possession explained rationally.  Central to solving this mystery are Madeleine’s frequent dreams of an 18thcentury Spanish monastery whose church has a large bell tower.  This location seems to be the key, the locus around which the spiral turns.  Realizing that these dreams are of a real place, the Mission San Juan Bautisa, Scottie takes her there, hoping that its tangible reality will finally overwhelm her delusions of possession.  However, the opposite results: having made a last avowal of her love, Madeleine runs into the church.  Scottie attempts to follow her up the spiral staircase of the bell tower but is prevented from doing so by attacks of vertigo, and he watches helplessly as Madeleine plunges to her death from the top.  In a sense, we have returned to the beginning of the film, Scottie’s vertigo being the inadvertent cause of somebody’s death, with the toll of grief and guilt more severe this time around as it was the woman he loved.

We now move into the second section of the film.  Scottie, grief-stricken to the point of madness, has become like Madeleine in the first: a ghostly figure, haunted by the past, endlessly returning to San Francisco locations of an obsessive personal significance.  During his wanderings he encounters a brunette, Judy Barton, who bears an uncanny resemblance to Madeleine.  Despite the physical resemblance, Judy is a working girl from Salina, Kansas, who is earthier and more overtly sexual than Madeleine.  In the aforementioned bizarre reveal, the audience is immediately let in on the whole of the plot: Judy was employed by Gavin Elster to impersonate his wife.  The Madeleine Scottie fell in love with was a fiction, the Carlotta Valdes story an elaborate (painfully so, to Vertigo’s detractors) ruse to secure a witness for Madeleine Elster’s supposed suicide, in reality a bait and switch murder carried out by Gavin for cold hard cash.  However, in the midst of maintaining the Madeleine illusion, Judy really did fall in love with Scottie, and so decides to indulge his courtship in the hope that he might fall in love with her for who she really is.  This, however, proves to be painful and demanding, as Scottie is obsessively devoted to the idea of bringing Madeleine back to life to every last detail.  With meticulous care and often tyrannical coercion, he makes Judy over as Madeleine, changing her wardrobe and hair, and finally adding the last crucial detail: the pinned spiral in the hair.  With everything in place, we have one of the cinema’s great raptures: the apotheosis of romantic passion and perverse fetishism as Hitchcock’s camera wheels gracefully around the couple, around the increasingly ambiguous hero who has attained his impious goal, the impervious blonde goddess who represents a symbol of unattainability in life, and becomes literally so in death.

The rapture is short-lived.  A piece of jewellery gives Judy away, Scottie begins to suspect the truth, and we circle back to the bell tower of the Mission San Juan, where Scottie overcomes his acrophobia and forces Judy to confess.  The sudden appearance of a nun startles Judy, causing her to slip over the edge and thus repeat the film’s inescapably tragedy.  Vertigo concludes with Scottie, standing in the bell tower, thrice grief-stricken and guilt-ridden, seemingly trapped in a cycle of reliving the same tragedy, over and over, round and around.





Some of the most common thematic resonances drawn from Vertigocentre on the relationship of Scottie to Madeleine/Judy, and particularly Scottie’s remodelling of the latter into the former in the second part, so I’m going to look at them briefly before exploring the film’s literary and mythical qualities.  In a general sense, Scottie’s fetishistic obsession with Madeleine reminds us of the tendency of people to fall in love with idealizations, images, or narrow ideas of people, rather than with the imperfections, complexities, and day to day variability of the full person.  Love of a strongly romantic or sexual character tends to be the love of an idealization, or a particular ardour engendered by the image.  For the person enthralled by this type of passion, the idealization and the image exist in a realm exalted above the everyday reality in which the object of desire exists as a fully-fleshed out person.  This is the predicament Judy finds herself in; she wants Scottie to love her for her real personality, but he remains obsessively enthralled by the fantasy of Madeleine which she and Gavin Elster created to sucker him.  (Another question raised here relates to identity: did Scottie fall in love in Judy because it was her appearance and personality moulded to become Madeleine, or only with the performance and fantasy ofMadeleine?  Are the two – the person and the outward persona adopted – so easily separable?)



Scottie’s recreation of Madeleine has most frequently been associated with the characteristic fetishes and feminine ideals of Hitchcock himself.  The director’s recurring penchant for the reserved, cultivated blonde has been described by Trauffant as “the paradox between the inner fire and the cool surface.”  Hitch himself expressed this duality in somewhat more blunt terms:  “We’re after the drawing-room type, the real ladies who become whores when they’re in the bedroom.”  (Source: Style on Film: Vertigo.) This fairly typical masculine desire to embody Madonna and whore in a single person – outwardly repressed, privately wanton – goes some way towards understanding the duality between Vertigo’s blonde and brunette incarnations of the same woman, and the distinct styles of dress and types of sexuality embodied by Madeleine and Judy Barton.  Madeleine’s characteristic dress is the grey suit – subdued, tight in a manner restrictive rather than sensual, almost severe but elegant in its understated simplicity.  The overall sense of restriction, moderation, and control is completed by the final detail in Scottie’s recreation of Madeleine– the pinning up of the hair at the back.  This clearly represents Hitchcock’s ideal – the sexuality made all the more alluring by being understated, hidden beneath the cold, business-like surface.  In contrast, when we first encounter Judy Barton she wears a lustrously green outfit that emphasizes the natural shape of her body, with (unusually for the time) no bra.  This is the opposite of the restrictive, subdued sexuality represented by Madeleine; in her somewhat forced working gal tones, Novak’s Judy tells Scottie: “I’ve been on blind dates before – to tell you the truth, I’ve been picked up before.”  It’s this earthier, more natural woman that fails to excite Scottie, as he remains enthralled by the fantasy of the artificial Madeleine, the woman who is becoming a painting, a work of art.  In a an interesting piece of life-imitating art, Kim Novak had to be cajoled in the grey suit by her director, just as Judy must be coerced into it by Scottie.

It’s thus not difficult to see Vertigo as a perhaps inadvertent glimpse into the darker corners of its director’s psychology, and a study in general of the subjugation and mistreatment of women.  Although some of the details remain contested, Hitchcock’s preoccupation with his personal blonde ideal seems to have become utterly unhealthy by the time of his relationship with Tippi Hedren.  The intersection between Scottie as an only intermittently sympathetic bully in the second half of Vertigo, and Hitchcock’s apparently obsessive, domineering, and abusive relationship with Tippi Hedren is a fascinating subject, but it is an aspect of Vertigoso well-trodden elsewhere that I’m not going to dwell on it in this essay.


Pygmalion by Jean-Baptiste Regnault, 1786, Musee National du Chateau et des Trianons, wikipedia.


Modern stories which have a certain resonance and archetypal power frequently have analogues with much older myths.  This, at least, is certainly the case with Vertigo.  The most obvious mythic precursor is the story of Orpheus and Eurydice.  Orpheus loses his beloved, and goes into the Underworld to reclaim her from the world of the dead.  His music so charms Persephone that he is allowed to bring Eurydice back to the upper world, with one condition: Orpheus must walk ahead of his bride, and not look back until such time as they have regained the land of the living.  Orpheus is careless, however, and loses his beloved for the second time, this time forever.  Vertigo recapitulates this classic double-punch tragedy: Scottie loses (or appears to lose) Madeleine to death, but then miraculously gets her back.  His own actions, however, ultimately lead to the real and permanent loss of his beloved.  The prohibition against looking back seems particularly apt in relation to Vertigo’s primary theme of the inescapable return of the past in the present.  Scottie’s tragedy is that when he finds Judy, he has the woman he loved, and her love for him was the one thing about Madeleine which wasn’t counterfeit.  But he is haunted by the past, and must look back, first in the re-creation of Madeleine, and then in the return to the Mission San Juan Bautisa, where what was the first time an illusion becomes reality, and he must lose Judy/Madeleine forever.

Scottie also recalls Pygmalion and Oedipus.  Pygmalion was the Cypriot sculptor who carved a woman out of ivory – Galatea – so perfect that he fell in love with her.  Pygmalion prays to Aphrodite for a woman as beautiful as his statue, and upon returning home and kissing Galatea, finds that the dead ivory has become living flesh, and the idealized work of art a real woman.  This myth differs from Vertigo both in its happy ending, and in another crucial element: Scottie falls in love with a work of art which he has not created himself, but which is rather a creation of Gavin Elster’s dramaturgy and Judy Barton’s acting.  Nevertheless, Vertigo reflects and inverts the uncanny transformation of the Pygmalion myth: Madeleine is a real woman in the process of being absorbed into a painting and the chill of history, and Judy a real woman who Scottie cannot love until he transforms into a work of artifice.  Oedipus, on the other hand, is often called literature’s very first detective.  He resembles Scottie in the sense that his tenacity in solving the riddle of his own parentage and identity is ultimately his undoing - cracking the case brings him nothing but profound suffering.

continued shortly




Eternal Recurrence: Alfred Hitchcock’s Vertigo (1958). Conclusion.



Part 1.

“Everything has returned.  Sirius, the spider, and thy thoughts at this moment, and this last thought of thine that all things will return.”

Friedrich Nietzsche.

“Must yet meet, attract, repulse, kiss, and corrupt each other again….”

The chief mythic idea I’d like to look at in relation to Vertigo is Friedrich Nietzsche’s concept of the eternal return of the same, or eternal recurrence.  Here, we can only use the term mythic loosely, because ideas relating to eternal recurrence take various forms.  Notions of eternal return of a kind predominate in many ancient mythical world-views, as these worldviews were predicated on cyclical rather than linear notions of time.  Variations of the idea emerge in the mythio-philosophical speculations of the Greeks, most notably in Heraclitus, Empedocles, and the Pythagoreans.  By Nietzsche’s period, cyclical time had largely been replaced in the Western imagination by the linear, narrative time of Christianity, although eternal return was occasionally mooted as a physical cosmological theory, working under the assumption that finite matter in infinite time would inevitably repeat the same configurations ad infinitum.  (This idea is expressed, for example, by the poet and essayist Heinrich Heine: “For time is infinite, but the beings in time, the concrete bodies are finite…..Now, however long a time may pass, according to the eternal laws governing the combinations of this eternal play of repetition, all configurations that have previously existed on this earth must yet meet, attract, repulse, kiss, and corrupt each other again…..”)

What Nietzsche did with this idea, normally expressed in an abstract or general fashion, was to make it immediate, particular, and starkly personal.  The notion seems to have first forcibly struck the philosopher while he was hiking in the woods by Lake Silvaplana in 1881, and would thereafter occupy a persistent albeit peculiar significance in his work.  Its most famous expression is as a kind of thought experiment in The Gay Science:
“What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: “This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy, and every thought and sigh and everything unutterably small and great in your life will have to return to you, all in the same succession and sequence?  - even this tiny spider and this moonlight between the trees, and even this moment, and I myself.  The eternal hourglass of existence is turned upside again and again, and you with it, a speck of dust.”
Nietzsche and his demon were clearly laying on the reader what was known in quainter times as a mindfuck, possibly even a bummer.  The idea of eternal recurrence, stated thus, places a great existential weight on every detail of our lives, on each of our actions, from the tiniest to the most significant.  Normally, we whittle a great deal of time away on the basis that we will perform the significant, defining actions of our life in due course; we are, as the school of Gurdjieff assert, habitually asleep, hypnotised by the notion that our real lives are eternally deferred.  Nietzsche’s conceit can thus be seen as an attempt to shake the reader out of their lethargic trance, and force them to contemplate the valueor worthiness of their existence in its past and most immediate dimensions.   In Nietzsche’s time, the value and worthiness of a life was largely regarded as a matter to be judged in the eternity of the afterlife.  The idea of post-mortem judgment was of course an anathema to the fiercely atheistic Nietzsche, who thought metaphysical consolations of this type represented an abject devaluation of life in this world: “To talk about ‘another’ world than this is quite pointless, provided the instinct for slandering, disparaging, and accusing life is not strong within us: in the latter case we revenge ourselves on life by means of the phantasmagoria of ‘another’, a ‘better’ life.”  (Twilight of the Idols).

Eternal recurrence can then be seen as a conceit by which Nietzsche turned the “phantasmagoria” of post-modern judgement back on itself: a secular eternity whose heavens or hells are made each day and each minute of our lives, because they alone constitute our existence, now and in eternity.  This, at any rate, is how the idea is most commonly understood, but there has never really been a consensus: to some, eternal recurrence is to be taken as a literal doctrine, to others, a sign of Nietzsche’s incipient madness.  Whatever the case, the idea held a particular glamour over his mind, moving him to a type of poetry occasionally reminiscent of Lord Dunsany and some of the Weird writers: 
“Your whole life, like a sandglass, will always be reversed and will ever run out again – a long minute of time will elapse until all those conditions out of which you were evolved return in the wheel of the cosmic process.  And then you will find every pain and every pleasure, every friend and every enemy, every hope and every error, every blade of grass and every ray of sunshine once more, and the whole fabric of things which make up your life.  And in every one of these cycles of human life there will be one hour where, for the first time one, and then many, will perceive the mighty thought of the eternal recurrence of all things:- and for mankind this is always the hour of Noon.”
How somebody might respond to the prospect of eternal recurrence would depend to a large extent on how they regarded their own lives, or at what point the demon accosted them; the eternal repetition of a satisfactory life, or an ecstatic moment, is an appealing prospect, just as that of its opposite is not.  Nevertheless, although Nietzsche seems to have intended the notion to give a resounding affirmation to life, it carries something of the ambience of a depressive’s persecution fantasy.  Eternal return in a general sense – the seasons, the diurnal and cosmic rhythms of the planet – can be an aesthetically pleasing and comforting notion, but in relation to the life of an individual, the idea of an implacably fixed repetition of the same is more apt to engender a sense of despair and impotence.  One thinks of the eternal punishments of Tantalus and Sisyphus in the Underworld: the waters always receding beyond our grasp, the boulder tumbling back down to ground, the endless reiteration of futility, and the endless inability to forsake the futile activity; or of St Augustine’s assertion that the path of the sinful man is circular, and Dante’s realization of this idea in the topography of the Inferno; or the repetitious existence of the addict, and the endless circuitous return of the mind enthralled by obsession or guilty conscious.



Interestingly, the idea of eternal return did haunt the modern imagination, but much less in the affirmative sense, “the hour of Noon”, implied by Nietzsche, and much more with the ambience of the hopeless, the absurd, and the inescapable.  The return of circular time seemed to haunt the modernist imagination as a kind of subterranean rebuke to the redemptive linear time of Christianity, and its secular derivative in the hope of social improvement and technological progress.  A horror of repetition, a sense of the impossibility of real change or progress, seemed to underline the fixed laws of nature, the unyielding routines of the factory and assembly line, and the depersonalized circumlocutions of the bureaucratic world.  We find this shadow of eternal Sisyphian return directly invoked by Camus, and colouring the plight of Beckett’s tramps and Kafka’s hapless victims, or implied in Borges’ preoccupation with the maze and the labyrinth, the forked path which brings us ever back to our initial point of departure.  In the cinema, we find the purest expression of these ideas – the maze, the labyrinth, eternal return – in Alan Resnais’ modernist classic Last Year at Marienbad (1961), with its purgatorial hotel of arbitrary, unwinnable games and protagonists who are meeting each other for the first time, or perhaps only the latest in an interminable sequence.




From Among the Dead, or There’ll Never be Another You.

Although probably not intended as such by Hitchcock (or the authors of D’entre les morts), eternal return is an intriguing prism through which to view Vertigo.  The film is after all the story of a man who is persecuted by return: the acquisition and loss of his beloved, repeated as a pattern, always returning him to his initial emotional state of impotence and guilt, to an emotional state of abjection which intensifies with each reiteration.  The idea of inescapable return – of the past, of the obsessed mind to certain events, ideas, and fetishes, of the ghost to certain emotionally resonant locations, of the world of the living to the world of the dead – is intricately woven into the whole fabric of Vertigo.  The idea is concretized by the film’s presiding visual motif: the spiral, which we see repeated in the credits and Scottie’s nightmare, Madeleine’s hair, the staircase of the bell-tower, and the film’s famous 360 degree camera pan around Stewart and Novak’s kiss:






As an interesting aside, the most prominent recent appearance of eternal return in popular culture was of course among True Detective’s seething cauldron of decorative philosophical intrigue.  This show also adopted the spiral as its presiding visual motif:





The spiral, and the return of the past, also informs Vertigo’s remarkable utilization of its San Francisco location.  The city in general makes an ideal physical embodiment of the idea of a temporal maze, of the past haunting the present.  Despite their relative antiquity, cities retain always the sense of being the locus of the modern, the new, the present instant.  Cities register changes more rapidly, in human time scales, as against the slower rhythms of change in the natural world.  But cities are also a physical record of their own histories.  They are in a sense their own museums, with the modern facades the glass enclosures through which their prior forms of existence are made visible.  Vertigo’s San Francisco is a city defined both by its own history, and the interpenetration of its communal history with the personal histories of its protagonists.  Its locations are all steeped in local history: old churches, graveyards, museums, and antiquarian bookstores.  Through Scottie and Judy/Madeleine, these old stories are being reincarnated, the locations becoming enmeshed in new emotional complexes and tragedies.   In this intervening of personal and communal history, Vertigo’s San Francisco is never a wholly objective, spatial terrain; it is marked out, arranged according the subjective emotional histories and obsessions of its characters.  Guy Debord defined the now highly fashionable concept of psychogeography in 1955 as “the study of the precise laws and specific effects of the geographical environment, consciously organised or not, on the emotions and behaviours of individuals.”  Applied to urban areas, psychogeography offers maps for exploring how the fixed spatial organisation of the city becomes randomized and personalized through the individual’s interaction with it; how the experience of the city is always partially objective and communal, and partially a subjective, fluid, mental space.

Following this loose definition, Vertigo is one of the great expressions of psychogeography in the cinema.  We spend a great of deal of the first half of the movie simply moving around San Francisco, tailing Kim Novak on-foot and in Jimmy Stewart’s DeSoto, being lulled into a dreamlike state by Hitchcock’s silent, POV camera, and Bernard Hermann’s haunting score.  The city we enter into is as much a state of mind as a place: it is the historical San Francisco, and a cross-section which traces the specific history of Carlotta Valdes, her opulent marriage, her abandonment, madness, and eventual suicide.  It is also the locus in which new tragedies are being woven over the old: the deepening of Scottie’s erotic infatuation with Madeleine, and the murder of the real Madeleine Elster, which, as we will see, is a reiteration and retelling of the Carlotta Valdes tragedy.  When Scottie and Judy/Madeleine finally become acquainted, each tells the other that what they are doing in San Francisco is simply wandering.
 
It’s a lie on both their parts, of course, but wandering becomes another of Vertigo’s poetic motifs.  To wander without a fixed destination is a crucial component of the idea of psychogeography; it rejects the utilitarian fixity of the urban space, opening it up to an underlying logic of mental journeying, of unexpected juxtaposition, coincidence, and adventure.  Scottie suggests that he and Madeleine should wander together, to which she demurs that two can never wander, that two together always implies a destination, people going somewhere.  Nevertheless, for the brief period that that they do wander together, Vertigoattains its happy oasis, its brief and tremulous escape from time, from eternal return.  Both are never far from them, though.  History is always impinging on the landscape, just as Carlotta continues to re-emerge in Madeleine.  The couple visit Muir Wood National Monument, and beneath towering, ancient redwoods, we are presented once again with the spiral, this time taking the form of the tree rings on a cross section cutaway of one of the old trees.  “Somewhere in here, I was born”, Judy/Madeleine/Carlotta intones, pointing, “and there I died.  It was only a moment to you, you took no notice.”  These sequences in the film, though fraught as any of it with morbidity, melodrama, and tension, are nevertheless the happiest in it.  Scottie has fallen in love, first with the image of Madeleine, and then with the mystery of her, with the quest to solve the mystery, and save the mystery woman.  Judy, also, is falling in love with Scottie, her performance in this regard unexpectedly becoming a reality (as the performance of her death will become a reality in the film’s conclusion.)  For both Scottie and the audience, this is the period of suspension, where the mystery is yet unresolved, and it still appears possible to elude the story’s grim cycle of inevitability and return.




This, of course, is impossible.  Scottie and Madeleine are moving towards a fixed destination (the bell-tower of the Mission San Juan Bautisa), and they were never really wandering to begin with.  Madeleine (at the behest of Gavin Elster) was following in the historical footsteps of Carlotta Valdes.  After losing Madeleine, the grief-stricken Scottie of the second half becomes a wanderer after another fixed pattern; he is following in the footsteps of his own personal history, following himself following Madeleine (following Carlotta) in the first half.  In this fashion, everything in Vertigo repeats, is mirrored in another, prior iteration of itself, and destined to repeat again in a another, later incarnation.  The two halves of Vertigo hinge on the idea of a tragic story from the past repeating itself in the present: the suicide of Carlotta Valdes in the first, and Scottie’s discovery and loss of Madeleine in the second.  To appreciate how intricately these stories are woven into one another, consider Carlotta Valdes.  We find out about Carlotta through the antiquarian bookseller Pop Leibel (beautifully played by Konstantin Shayne):
“She came from somewhere small to the south of the city.  Some say from a mission settlement.  Young, yes, very young.  And she was found dancing and singing in cabaret by that man.  And he took her and built for her the great house in the Western Addition.  And, uh, there was, there was a child, yes, that’s it, a child, a child.  I cannot tell you exactly how much time passed or how much happiness there was, but then he threw her away.  He had no other children.  He wife had no children.  So he kept the child and threw her away.  You know, a man could to that in those days.  They had the power and the freedom.”       
So Carlotta Valdes was a beautiful young woman taken as a mistress by a rich, powerful man.  They have a child together; he tires of her, keeps the child, and abandons her to despair and eventual suicide.  It’s the story of a powerful man who uses and abuses a woman with impunity.  For Pop Leibel, elderly, sanguine, and steeped in history, this is a familiar story, a piece of folklore, something common enough in the past.  “There are many such stories” he says.  However, by means of two subtle verbal clues, Vertigo brilliantly links the old Carlotta Valdes story to the film’s present events, and specifically to Gavin Elster and his wife, the real Madeleine Elster, whom we never really see in the movie.  Gavin Elster is also a powerful, wealthy man who has used a woman, and wishes to get rid of her.  Leibel refers to Carlotta’s cruel lover throwing her away twice.  This is literally what Gavin Elster does with his wife: throws her to her death from the bell-tower.  Leibel says that men could do this in the past because then they had the “power and the freedom.”  These are the very terms which Gavin Elster evokes when expressing his nostalgia for the older San Francisco in an earlier conversation with Scottie:  “The things that spell San Francisco to me are disappearing fast….I should have liked to have lived here then – colour, excitement, power, freedom…”  Here, we find another of Vertigo’s many ironies: the idea that Madeleine is being possessed by Carlotta Valdes is a story made up by Gavin Elster; but in reality, the ultimate fate of Carlotta, her status as the victim of a powerful, heartless man, is being reiterated through the real Madeleine Elster.  Even Scottie, a sympathetic victim for the most part, is drawn into this sequence: he has Judy, but ultimately throws her away through his obsessive desire to reincarnate Madeleine. This is another of the film’s ironies, rooted in myth and tragedy: he wishes to bring Madeleine back in every last detail, and gets his wish, even to losing her once again on the bell tower.



What happens to Scottie after the end of Vertigo?  If we are to take the film on a literal level, he is wracked, destroyed, catatonic, probably suicidal.  Although it seems somewhat less plausible, some viewers have suggested that he is finally free of the Madeleine illusion and its cycle of guilt and obsession.  If we are to follow Vertigo’s deeper dream logic, however, we feel that the story must begin again, and recur infinitely, as it does through our endless re-watching of the movie itself.  The sequence where Scottie sees Madeleine for the first time at Ernie’s Restaurant has a peculiar tone.  Stewart’s facial expression suggests an incalculable melancholy, and Hermann’s score a sorrow for something past, an old wound reopened, even though the story is just beginning.  In reality, Scottie’s expression probably just indicates the pain of falling in love with somebody who he believes is utterly unattainable, but to our excitable imagination, it is as though he is dimly aware that he has already loved and lost her, many times over.  Later, after he has saved her from her fall in the Bay, Scottie follows Madeleine back to his apartment, where she is passing a thank you note through the slot.  Reading the note silently in Madeleine’s presence, Scottie says “I hope we do.” 
“What?” she inquires. 
“Meet again.” 
We have”, Madeleine counters, dryly.
Though only an aside, this exchange recalls the temporal displacements of Last Year at Marienbad, a film which feels in some respects like a more surreal sequel to Vertigo– we can view the couple in Marienbad (the nameless man and woman, labelled “X” and “A” in Robbe-Grillet’s dense script) as a later version of Scottie and Judy who have been through so many cycles of encounter and separation that their whole spacetime is unravelling into vertiginous confusion.  Like all of Hitchcock, the influence of Vertigoon subsequent films is pervasive, ranging from subtle allusions to the more blatant, as in the case of Brian de Palma’s virtual remake/commentary Obsession.   In the late works of David Lynch, we find arguably the most sustained yet creative channelling (or re-dreaming) of Vertigo.  It’s difficult, almost impossible, to imagine Lost Highway and Mulholland Drive without the structural blueprint laid down by Vertigo.  Consider the similarity.  Vertigo breaks down into two parts: one which might be regarded as a dream or fantasy section (the possession of Madeleine Elster fantasy which allows Scottie to be the detective/hero), and the second in which the reality of the situation is laid bare ( Scottie as a controlling bully, ultimately played for a chump by Gavin Elster and Judy in the first).  The overall story is that of a man who finds, but can never retain, his beloved, with the suggestion of being trapped in an eternal, purgatorial loop.  This is, in essence, what we find in Lost Highwayand Mulholland Drive (although I think the demarcation between dream and reality in those films is less clear-cut than many commentators suggest.)

With Mulholland Drive, for example, we can map Jimmy Stewart’s Scottie onto Naomi Watt’s Betty Elms persona, and Kim Novak’s Judy/Madeleine onto Laura Harring’s Rita.  In the first half of Drive, Betty gets to play the role of the infatuated detective/hero, with Harring’s voluptuous amnesiac as the mystery woman, the object of unattainable desire.  Betty is separated from Rita, and in the second, vastly more despairing section of the film, becomes a less sympathetic figure and ultimately kills Rita (now Camilla Rhodes), just as Scottie’s actions in the second part of Vertigolead to the death of Madeleine (now Judy Barton).  In Lost Highway we see something like the same scenario in reverse: Bill Pullman’s saxophonist murders (maybe) his brunette wife Renee, and then, seemingly reborn with a different, younger identity, rediscovers her as the blonde Alice.  “I want you” he whispers.  

You’ll never have me” Alice replies, sauntering into the desert, and back to the unattainable.  Everything returns….and is lost again.
 
This is not to downplay the considerable originality of these films, or their differences to Hitchcock’s source, only to suggest that Vertigois the grandfather of the oneiric puzzle film.  It is notable that Vertigo, Lost Highway, and Mulholland Drive have all been interpreted by some critics as being possible variations of the conceit established by Ambrose Bierce’s story “An Occurrence at Owl Creek Bridge”: stories whose main narratives are fantasies existing in the imagination of a protagonist on the brink of death.  Critic James F. Mayfield argued that the main events of Vertigo might be taking place in Scottie’s mind as he hangs from the rooftop at the end of the first sequence.  This always seemed like an unlikely scenario to me, but it actually finds some support in the fact that the original draft of the script (by Samuel A. Taylor) was called “From Among the Dead, or There’ll Never be Another You, by Samuel Taylor and Ambrose Bierce.”  Regardless of how far you take this interpretation, Vertigo can be regarded as the first tentative expression of the type of film whose reality is false or ambiguous, what Thomas Beltzer (in his essay Last Year at Marienbad: An IntertexualMeditation) labels, without directly invoking Hitchcock, “the ontological vertigo film.”

To conclude: we started out considering Vertigo’s canonisation as the “Greatest Film of all Time” by Sight and Sound, and the common criticism that the resolution of its mystery strains credibility and logic.  This, in one sense, shouldn’t be so surprizing: even the most satisfying resolution of a mystery carries with it some sense of loss and depletion, because the mystery by its nature has its full ecstatic being only when in a suspended state of irresolution.  The state of excitement or rapture engendered by the mystery draws us to the solution, which is ultimately the annulment of that rapture and excitement.  This speaks to Scottie’s predicament: in trying to recreate Madeleine he is trying to recapture the ecstasy of the mystery, of the moment of its suspension and irresolution, of the wandering rather than the destination; but precisely in doing so, he hastens the resolution of the mystery, and kills the woman forever.  Whether or not Vertigo is a “perfect” film seems irrelevant, because it achieves something more lingering than perfection: it is the most haunted of all films.

       

I found the quotation from  Heinrich Heine here: Nietzsche-Eternal Recurrence   
The Twilight of the Idols, Frederick Nietzsche, translated by RJ Hollingdale, Penguin Classics. 

Professionalism No Longer in Control: Michael Mann’s Blackhat.


Contains spoilers.

In a key scene in 2009’s Public Enemies, John Dillinger is ushered into a backroom mob exchange where racing scores are relayed to bookies before they are announced.  “Look around you”, Phil D’Andrea (John Oritz) says to the storied outlaw, “what do you see?”

Dillinger:  “A bunch of telephones.”

What Dillinger can’t see is a newly emergent order, dovetailing in the worlds of both crime and crime prevention.  Mann positions this exchange as a quietly chilling vision of the shape of things to come; as D’Andrea explains:  “On October 23rd, you robbed a bank in Greencastle, Indiana. You got away with $74, 802.  You thought it was a big score?  These phones make that every day.  And it keeps getting made – day after day, a river of money, and it gets deeper and wider, week in and week out, month in and month out, flowing right to us.”  What is being contrasted here is traditional physical labour (represented by Dillinger and the outlaws) and a new form of enterprise which doesn’t involve work per se, but rather accrues vast profits by virtue of manipulating communication (or information) technology.  Traditional labour and capital is replaced by the flow of money and information facilitated by a communication network. 

Six years later, Mann’s latest Blackhat is an exploration of the forms that new order has taken in the 21stcentury, some eight decades after the events depicted in Public Enemies.  In Enemies, telephone lines were turning crime syndicates into national corporations, and the F.B.I. beginning to erode individual privacy via wire-tapping.  Blackhat is a crime procedural set against a contemporary backdrop in which the globalized interconnectedness of computers has made the flow of money and information byzantine and perilously unstable, and an omnipresence of surveillance and digital technologies means that every place, every moment, is potentially being recorded, scrutinized, and transformed into further pockets of data in an over-congested system.  As such, it continues Miami Vice (2006)’s preoccupation with the flux and velocity of globalized late-capitalism, with the sense that its freedoms of movement come at the cost of entanglement in wider, overarching systems where the product moves and the personnel are interchangeable and expendable. 

Blackhat also continues Mann’s drive to evolve a distinct cinematic language which is congruent with the digital present rather than the filmic past.  This bold endeavour, ongoing since the director’s first tentative experiment with digital cameras in 2001’s Ali, has lead Mann to produce movies which are increasingly paradoxical hybrids of Hollywood blockbuster and abstract experimental film.  This has made Mann’s entire late career something of a sustained film maudit, with each new film generating sharper critical division, more ardent championing from a cineaste minority, and increasing disinterest from mass audiences.  As such, it’s hard to write about Blackhatwithout engaging with its disastrous commercial and critical fortunes, and the ongoing controversy surrounding Mann’s late career embrace of digital aesthetics and minimalist story-telling/characterisation.  One thing seems clear enough, however you rate the film’s successes or faults, the most common charges levelled against it by critics were patently wrong-headed.




Blackhat was charged repeatedly with being generic, clichéd, and preposterous in its plotting, and lumbered with a miscast lead.  On paper, its plot certainly appears to justify the suggestion.  The furloughing of one master crook to catch another, more nefarious crook is a common enough device in b-movies, and the ultimate scheme of Yorick van Wageningen’s blackhat Sadak  – to flood several Malaysian tin mines in order to make a killing with tin futures – has the air of a Bond villain’s shenanigan.  It’s worth noting, however, that the scheme never actually comes to fruition.  A genuinely clichéd or generic film would have built to the flooding of the river-bed as its climatic set-piece, to be averted at the last minute by the hero.  But this plot, ultimately, has very little significance in Blackhat– once established, it fades into the background.  Even Sadak himself doesn’t seem unduly committed to it – he suggests that another, comparable scheme could be set up in a matter of months.  This underlying scheme is largely a maguffin, and the film is far more interested in the processes by which the hacker operates, and the trail – both in the digital realm and the macro-world – by which his pursuers work from tangible effects in the real world, through the code, its various re-routings across the globe, back to its source.  This mixture of micro- and macro world detection unites the cinema of Mann’s past with the technological ambience of the present century – it brings to mind Manhunter’s detailed procedural verisimilitude, and Diane Verona’s speech to Pacino in Heat(“You sift through the detritus.  You read the terrain.  You search for signs of passing, for the scent of your prey, and then you hunt them down”), in a new context of digital footprints and traces.




Which is to say that there is difference – all the difference in the world – between adopting clichés and subverting them, and Blackhatsubverts most of the clichés of its familiar b-movie skeleton.  In how many films of this type, for example, are the majority of the leads abruptly and coldly dispatched at the midpoint?  In how many does the initiative of the heroes effectively fall apart and end in disaster?  The majority of the team wind up dead, Hathaway fails to commute his sentence, and, as an exercise in US/Chinese co-operation, the initiative only engenders fresh suspicion and distrust.  Although the blackhat villain is successfully dispatched in the end, it is merely an act of personal revenge undertaken in a brutal street fight; as in the conclusion of Miami Vice, there is little sense of catharsis or lasting achievement, only eyes traded for eyes in the murk of an on-going war.   To call the movie clichéd and preposterous does little justice to the way in which Blackhatrepurposes its familiar generic structure into a cold, noirish procedural whose precise research and dry, low-ley approach lend the majority of the action an air of believability and authority.  Rather than being silly, one suspects that the film’s style – its slow, methodical pacing, lack of conventional connective tissue and characterisation, fascination with process and detail, and the frequent abstraction of its editing and cinematography – are a source of frustration and alienation to many viewers and critics.

Personally, I’m an unabashed fan of digital-era Mann.  He seems to me to be the most restlessly (and recklessly) innovative modern US filmmaker - an odd fact, considering that he is now in his seventies.  Mann’s recent work has the excited air of a director who is not so much trying to perfect his craft as discover it - with each film he has utilized familiar, generic material as a launching pad to explore new ways to view and experience the world through the digital camera.  Nobody shots modern technology and modern architectural spaces like him – nobody else even seems to see them in comparison.  Nobody shots actors in close-up with the same degree of intimacy and immediacy – Mann uses the compact mobility and “live” texture of digital cameras to view his actors stripped of the normal barriers of aesthetic remove felt in cinema, an effect which is particularly striking when applied to Hemsworth, whom we normally see in the high fantasy realm of the Marvel universe.  In Blackhat, these two elements – the modern techno-architectural space, and the intimacy and immediacy of the physical presence – are conjoined in various thrillingly abstract visual ways, as the film functions in some respects as a visual essay on the condition of modern living in which we are perpetually conjoined with screens and communications devices, and the fortunes of our physical bodies conjoined with the movement of intangible, microscopic electrical languages that move with lightning speed through a world grown increasingly porous and fragmented.

Mann’s cinema has always been regarded as upholding a Hawksian professionalism, or a commitment to the idea of professional vocation as a form of existential identity.  This idea has never been entirely clear-cut in Mann’s films, however; in their tragic, noir-influenced world, professional vocation offers his characters a way of affirming their selves, but one which also seems to negate their deepest emotional longings.  As such, they are always fighting a losing battle with time, the supreme, mystical entity in Mann’s cinema, which is always ebbing away, representing itself as an impossible ideal, an escape from the flux of professional activity, a brief interlude contemplating the ocean, or the nape of a woman’s neck.  Nevertheless, his characters have always exerted a tenacious controlover their worlds.  This idea is most forcefully expressed in Mann’s first feature, Thief.  Master thief Frank (James Cann) has created a picture collage which represents his longing for a regular domestic existence.  In order to quickly achieve this dream, he has traded his self-employed independence for a partnership with mobster Leo (Robert Prosky).  Mann uses Frank’s entanglement with Leo as an allegory for the ways in which engagement with the system of capitalism erodes individual autonomy and freedom; he gains all the trappings of middle-class existence – family, home, investments, security – but becomes in the process a kind of serf.

Realizing this, Frank regains his autonomy in a flurry of cathartic violence, blowing up his house, his businesses, his entire middle-class existence, and abandoning the aspirational goal represented by the photo collage.  Where precisely this leaves Frank is a question mark hanging over the conclusion of Thief, but the film nevertheless allows its protagonist to exert a degree of control over his world, in opposition to the system.  This idea is repeated in the images which bookend The Insider: Crowe’s Jeffery Wigand walking out on his secure and lucrative job with Brown & Williamson, and Pacino’s Lowell Bergman walking out on his with CBS.  In his more recent films, however, it is arguable that this sense of control over ones destiny is gradually ebbing away from Mann’s protagonists: a sense that their commitment to professionalism is no longer sufficient to assert self-determination and autonomy in the face of the system.  Think, for example, of Farrell’s Sonny Crockett, the most hollow and joyless of Mann protagonists, returning with a weary thread to the trenches of the unwinnable drug war in the last shot of Miami Vice.  The ebbing away of professional control becomes more pronounced in Public Enemies.  However competent a bank robber, Depp’s Dillinger is fundamentally out touch with the changing technological structure of the world through which he moves.  No matter how good he is at what he does, his way of life is palpably at the end of its rope.  He lives in a vanishing frontier America, a wide, stratified place with ample spaces to run and hide, but technology is rapidly vanquishing the frontier, connecting and narrowing its spaces, tightening like a noose around the old outlaws.

Something of this elegiac spirit, this sense of professionalism at the end its rope, carries over into Blackhat.  This new film is set against a system which is so complex, interconnected, and decentralized that nobody can exert effective control over it – not the national law enforcement agencies, and not even the nationless outlaw blackhats who operate outside, but not unconnected with, the system.  This seems to be part of the metaphorical design of Blackhat’s final set-piece, where Mann stages the battle between his blackhat antagonists against the orderly flow of a torch-bearing parade.  The marchers appear largely unaware of the battle in their midst, and the blackhats absorbed in their conflict to the point of being oblivious to the marchers (notably, Sadak is presented as a solipsist: “When I stop thinking about something…...it ceases to exist”), but the struggle causes a disruptive chaos in which orderly abstraction invariably breaks down into tangibility and vulnerable flesh.  An earlier scene moves smoothly from a row of blue-collar tools on a table to Hathaway and Lien (Tang Wei) working at their laptops, a contrast which recalls 2001’s iconic segue from bone-cudgel to spaceship.  These primitive tools become his final weapons of choice against Sadak, a blunt rejection of the former battlefield of distant keystrokes and anonymous code.  Blackhat’s protagonist Hathaway is a genius coder, but he wants out of this vocation: his aspiration is to be a modest blue-collar worker, a repairer of TV sets and garage doors.   It seems as though the Mann protagonist, in the winter of the director’s life, is finally ready for the “regular-type” life which seemed so impossible to Pacino and DeNiro in Heat, at least as an alternative to a world where professional vocation no longer facilitates control and autonomy.  Whether or not Hathaway achieves this escape remains open to question.  Unlike many prior Mann protagonists, he doesn't have to abandon the girl, but Blackhat’s fantastic last shot invokes the spectre of the Panopticon, and seems to waver between the exhilaration of escape, and the suspicion that anonymity and escape may no longer be possible.

It is difficult not to associate this idea of professionalism no longer in control, the professional code at the end of its rope, with the increasingly fraught fortunes of Mann as an auteur operating within the Hollywood system.  Blackhat may well be the last time Mann ever gets to play around with a blockbuster budget, and his fascinating tight-rope walk between the multiplex and art-house at an end.  But if these movies thematically represented a drawing-in of deterministic forces, of mortality and the gravity of overarching systems, artistically they still assert a freedom and self-determination, even if it is, in a classically Mann fashion, a self-determination that ultimately cements its own self-destruction: a director who abandoned his mantle as a master of filmic perfectionism, to embrace the aesthetic possibilities of a new technology with all the gusto of somebody only at the beginning of their career.

The Bird Out of Space and Time (Part 6).



8.

Though my delusion of being the only inhabitant of the high rises was not destined to last too long, that drear, interminable February saw the onset of my newfound agoraphobia.  The Harrington/Sheldrake was located on the quays of a river that runs straight the length of the city.  The Quarter was some distance away from the heart of the city, a short walk from the humming industry and slanting cranes of the port at the river’s mouth. 

There was two directions in which I might walk: along the river to the east, towards the port, or back, westward, into the city.  Either side, there was really nothing, only mazes of old housing estates, desolate warehouses, and junk-yards.  I tried walking through these old estates at first, but their sense of seclusion and insularity oppressed me.  They were places where the people and the streets were of one character, hewn together over long generations, forged into a language and intimacy which was theirs alone.  Hearing snatches of conversation, eyeing people at bus stops and lounging outside bars to smoke cigarettes, I felt the weight of separation, of the totality of time and experience which remains unconnected to our own, and which we intersect with only briefly, at the impersonal whim peculiar to city streets.

I felt more comfortable in the Quarter, in its spartan, clean architecture, which suggested something freshly assembled.  It was a place without a past - an open community with no connections to the world around it, or even between its own separate units.

So I kept moving eastward along the quays to the mouth of the river, and the expanse of the ocean.  It was a short walk to such an illimitable cul-de-sac.  The ocean, flattened and foreshortened by my perspective, seemed to combine with the sky to form a vertical plane or wall – the flat edge where the world ceased.  This, at rate, was the feeling it evoked in me: that whatever creative agency generates the various appearances of the world became exhausted, and ceased its activities at precisely this point.  The ocean was its final act, an undulant, slumbering dream of creation where all colour and form lost their fixity, becoming liquid and protean, motionless as a whole, yet everywhere astir with the tiny scintillations of some dimming purpose, before ceasing altogether in the whiteness of the sky. 

This sense of a precipice or impassable barrier was accentuated by the diagonal arms of the cranes, which resembled the skeletal frames of an uprooted bridge, and the funereal slowness of the large container carriers that moved across the port like leaden clouds.  Throughout the month, thick fog banks drifted in from the ocean, as though the world’s exhaustion, the final diminution of its creative powers, was spreading slowly back inland, softening and stealing away the solidity and texture of things, drawing everything towards the glazed pallor of the sky.

So I walked westward along the river, towards the city centre.  This was a longish walk, which could take up to an hour at a decent clip.  The quays were a disorientating mixture of very old and very recent architectural developments.  The newer additions, like the Harington/Sheldrake, were modernist gentrification projects infused with a vague air of science fiction utopianism.  They had revoked the idea of being mere buildings, aspiring instead to a sense of rooms floating disembodied in sheets of glass, rectilinear hives wrapped around supple new curvatures, like soap bubbles straining to take flight.  They emphasized pristine whiteness, soft, fluorescent neon hues, and the absence of colour in the milky reflection of polished glass.  All in all, they embodied that ubiquitous aesthetic whose centre of gravity is the unadorned screen.
 
All borders around the screen were vanishing - the building had become a window, and the television itself, almost imperceptibly, had ceased to be a television, becoming instead merely its screen.  These new structures reflected a post-industrial ethos, a world in which ideally nothing was built, and hence the architecture sought to make the actual trappings of building and construction invisible, and the finished structures as sleek and diaphanous as possible.  They were, I suppose, intended to be like information in the current regime: content without a physical container; soul, or some intimation of the presence of a soul, without a physical body to situate it within the levelling flow of time.

These new developments appeared incongruous, almost like mirages or will-o-the-wisps, in the context in which they had been marooned: old streets whose concrete and stone showed their ruggedness and age, the muscle and sinew of dormant industries and freight routes, abandoned warehouses and tracts of weed-mottled wasteland, housing estates built in the 70s in the style of unpoliced prison-yards, occasional town houses of the 18th and 19th centuries, further marooned, whose interiors might have housed insular and highly evolved breakaway civilisations of squatters, artists, scavengers, and revenants.  Marinas crested the gentrified districts, like pictures from second-hand books that memorialized fading aspirational horizons, old dreams grown keener and more distant in an aging and neutral landscape of middle years.  As I walked, I always felt a peculiar sensation, as though my own past were falling after me like a trail of breadcrumbs, but the breadcrumbs would not lead anywhere, because they were cast up in a breeze and scattered, or picked away with mechanical briskness by seagulls.  It felt as though my mind were being wiped clean, and my identity nullified somehow, so that my impressions had a cold, pristine quality, like the world perceived by a somnambulist: a mysterious, discontinuous landscape, haunted everywhere by dim intimation of the slumbering awareness which would make sense of it all. 



Memories came to me then, but of a peculiarly detached quality, as though they belonged to somebody else.  In the most persistent of these fugitive memories, I am a child, staying in some great old town house in a leafy estate by a canal.  I am exploring a cabinet in the alcove of a dimly lit hall.  An old woman, whom I am desperately afraid of, is asleep in a nearby room.  The cabinet contains a book of strange heraldic symbols and allegorical emblems.  I always pause at one particular image.  Two children, a boy and girl, are setting off on an open country road, their possessions bundled in sticks over their backs.  To their right, an amiable looking peacock stands at the gate of a meadow, apparently talking to the children.  There is a sly, languorous serpent curled up at the feet of the peacock.  In the sky above the winding road, a cobbler hammers at a pair of shoes, his head downcast and absorbed in his work.  Beneath the image, the following is written:
The Peacock of Plenty: REJOICE, GOD HAS FASHIONED FOR THEE A STRONG SOUL, TO WEATHER THE LONG, UNCERTAIN ROAD.
THE SERPENT: AYE, BUT WHO FASHIONED THE LONG, UNCERTAIN ROAD?



By this point, I would usually be arriving at the financial district, and the beginnings of the city proper.  But I could never go any further.  I was tempted to revisit some of my old haunts, but the prospect always intimidated me.  I’d been living a strange, solitary kind of existence for some time at that point, and was troubled by the possibility that I might have changed in some fashion, unbeknownst to myself.  Perhaps, by increments of degradation too gradual and subtle to register, I had become some kind of dishevelled, wild-eyed Crusoe.  Or, worse still, perhaps my outward appearance remained unchanged, but my mind had gone so far outside of the pale of routine existence as to be exposed as sheer bedlam when reacquainted with ordinary society.  It was possible that I’d replaced the shared world of everyday reality with a private world of concepts and phenomena entirely of my own invention, again in a process slow and cumulative enough to have evaded my awareness.   If I met an old acquaintance out and about, I might endeavour to keep the conversation in the safest, most banal territory – the weather, for example. 

What if, however, there was in actuality no weather?  What if the atmospheric conditions and temperature of the earth remain always in a perfectly static equilibrium state, and “the weather” was merely a delusionary system of my own invention, an elaborate persecution fantasy of some sort?  Worse still, perhaps it was an entirely commonplace delusion, a well-known foible of the most unimaginative lunatic: sufferers of this type of delusion, writes Konneigan, are subject to the belief that the entire earth is prone to fluctuations in temperature and atmospheric condition, almost like mood-swings or tantrums.  The entire lifestyle of the patient is structured around ritualistic attempts to placate and curry favour with this belligerent atmospheric daimon, most notably through the periodic alteration of diet and attire.  During periods of the “weather’s” sterner, more vengeful incarnation, the patients dress in attitudes of extreme modesty, huddled and covered-up like penitents or nuns.  Walking around, they are often seen scowling, grimacing, and shivering, as though embroiled in an internal struggle with their “weather.”  In contrast, during its lighter, more benevolent incarnation, the patient becomes a virtual libertine, shedding the excess clothing, and frequently presenting themselves in attitudes of carefree, sensual submission to the “weather.”   

Clearly, the “weather” serves a very complex series of functions in the mental ecology of this type of patient.  It places them in an intimate relationship with the world, solar system, and cosmos as a whole.  In their delusionary system, the indifferent atmosphere cares enough to subject them to personal punishments, or lavish warmth and a sense of well-being upon them.  As such, the “weather” allows them to project an intertwined parental, religious, and erotic psychodrama onto the canvass of an indifferent world.  The delusion is so thoroughly engrained in their mental ecology that it is normally the first thing they discuss with strangers, as though it were the most universal, quotidian subject imaginable. 
         
 These thoughts, which I found on the whole rather gloomy and paranoid, tended to stop me in my tracks.  Then I would consider the city itself, reconstructing it like a vast memory palace whose various streets and structures concretized my own moods and desires, the fitful, meandering course of my destiny.  The city had been like a deck, shuffled and re-shuffled, bearing emblems of desire and failure, presages of abundance and disaster, certain longed-for cards that remained invisible, almost forgotten, ever sought after; streets of chance that I went down endlessly, seeking after somebody whom I believed I’d once vowed to find again, somebody who also sought after me, so that we traced blind orbits around one-another, serene and hopeless, unable to relinquish the quest or ever reach its final object.  That seemed all finished to me now; whatever I had been looking for, I would not find it.  I would not thread the streets of chance again, until something had become fixed in myself.  This, or so I imagined, was what I was doing in the Quarter.  I had been called there, to remain absolutely stationary and detached from life, to become an observer of a process which was underway either in my own mind, or the world, or in both. 

Formulating these conclusions, I found that I had been gazing idly across the river at a tiny antique store sandwiched between two imposing derelict townhouses.  The place was called Kazanian’s.  The letters formed a yellowing arch on a window rimmed with a coating of brownish grime that lent it, as though by design, the texture of an old photograph.  Beneath the lettering, a lovingly arranged tableau of bric-a-brac: an art deco clock in the centre, surrounded by wax flowers, porcelain dolls, snuff boxes and miniatures in precise disarray.  Something about the shop caught my fancy, and even moved me to a certain indefinable sympathy.  Located as it was in the midst of such dereliction and emptiness, it gave the impression of a hopeless persistence, as though the whole world had come to a stop around it, and it had simply carried on, opening its doors dutifully each morning, hopeful each day of fresh custom in a silent, ravaged city.  I imagined its proprietor as the last man on earth – a harmless, hapless individual who rose every morning in squat lodgings to the rear of the shop, talking eagerly to an adopted wild cat that munched scraps and eyed him suspiciously, every day without complaint, every day with the impossible hope of the doorbell chiming.  The antique shop was itself the ultimate antique, the last vestige of a vanished civilisation, persisting by a blind, spectral habit as the world’s decay ripened around it like a fecund garden.  Moved more by this imaginary scenario than any actual circumstance of the building itself, I hastened across a bridge, and went within.

The arrangement of the shop was typical of such places, in that it was constituted entirely of its wares.  Other shops had their own shelving, displays, and so forth, but the antique shop such as Kazanian’s could be entirely functional: its smaller items were displayed on tables to the centre, and cupboards and cabinets along the walls, which were themselves for sale.  Kazanian’s went further than most in this regard, in that even its antique cash register had a price tag.  A wealthy individual could, if such were his whim, walk in and empty the premises at a stroke.  It wouldn’t have surprized me too much if the proprietors’ own garments were also for sale, and I imagined the scene, after some playful profligate had brought out the entire business, either as an act of kindness or some prank: the proprietor seated in his long johns in the bare room, his face rapt with the peculiar humiliation of arbitrary triumph.

Of this proprietor, I should say a few words.  He was seated, if seated is the right word, in a rocking chair against the far wall, between a grandfather clock and large globe whose continents were barely legible beneath a thick mildew.  He was one of those extremely tall, slender old men whose white, unwrinkled faces have reverted to a childlike air of buoyancy and simplicity.  He beamed at me when I entered the shop, but said nothing, rocking back and forth on the chair with a boisterousness which was unseemly and disconcerting.  I took an immediate disliking to this seller of antiques.  It seemed to me that to use one’s wares in this fashion was hardly conducive to sale – it could only be the most doltish of bed-salesman, for example, who would copulate vigorously with his wife or mistress upon the emporium’s centrepiece, without expecting some adverse effect on the customer’s ability to browse or desire to purchase, however the display made ample demonstration of the product’s durability.  That elderly gentleman’s rocking had a similar effect: even when I turned away from his serene, almost simpering expression, the metronomic creak of the chair engendered an atmosphere of heightened tension.  I would have left the shop immediately, but my eye was caught by a book in one the cabinets: an original Shadwell’s imprint of The Path Out of Malkuth by W.E. Pusey.  Though I had never read it, the collection of short stories and essays was instantly recognisable to me from my erstwhile Pendleton studies.  The two men had been friends, after a fashion, prior to Pusey’s disappearance.  Although I had long since repudiated those studies, the book exorcised a certain fascination, and I knew that the Shadwell originals were as rare as rubies.  I took the book from the cabinet, opened it at random and began to read:

“At evening-rise, Kadmon stole nimbly into a large square.  The atmosphere of the square was melancholy and eerie.  At its centre was a dry, sand-clogged fountain, and all about it remained the tables and chairs of long abandoned restaurant terraces.  Rising up to an immense height at each side of the square were stone apartment towers, with all their windows and balconies in darkness, so that the entire square was shrouded in an immense gloom.  In the older times, it would have been a scene of considerable gaiety and boisterousness, with musicians playing by the fountain, youths dancing, and the migrants seated at the terraces, eating and drinking as was their want.  The great faces of the stone towers would have danced with the fires of candles and lamps, and lithe, indistinct figures lounged on the balconies that reached up into the evening colours of the firmament.”

“Now the walls of the towers were densely twinned with the thick, flowerless limbs of that strange plant that grows out of the desert floor, and wraps its limbs around untended places as though to strangle them, or pull them back beneath the sand.  A group of five elders sat by a fire at one of the terraces; their eyes were fixed either on the fire or the old fountain, and they barely spoke.  Kadmon resolved to move swiftly away from this dreary scene, but his eyes lighted on something peculiar as he passed through the square.  In a window about half way up the eastern tower, the reddish glow of a single lantern was visible.  This was a strange thing, for it was the city ordinance that while a tower was abandoned, every floor above the third must be rendered inaccessible by a stone barricade, so as to prevent infestation by undesirables and criminals.  Kadmon observed two shadows in the gleam of the lantern: one appeared to be an emaciated man seated on a couch, and the other a child that capered and danced around the room.  Those shadows, vague and phantasmal as they were, caused a little chime to echo through the halls of Kadmon’s memory, for thieves never wholly forget a tale they have heard of some treasure worth stealing,or weird adventure worth risking.”

“He sauntered over to where the elders were seated to inquire into the mystery of the single occupied apartment, and was greeted with typical coldness and suspicion.  ‘Good evening-rise, friends,’ he began, ‘and please excuse my interruption of your leisure in this palatial square, but I must own that my curiosity, much exercised and keen through a lifetime of honest travel through our great city, has been considerably sparked by the mystery of that light that burns in yonder tower.  What kind of man or fiend, I wonder, would live so high up in an empty tower, and how does such a creature even accrue to himself the means of subsistence, marooned up there at such a height?’” 

“There was a long pause in which the elders fixed their eyes everyway but in Kadmon’s direction.  Finally, the woman who sat nearest him spat vehemently on the ground, and began to speak:  ‘The apartment has been occupied by a hateful old wizard since I was a child, and in those very old times, he was often seen going about the district.  He carried himself with great haughtiness, as wizards do, and insulted and abused people as was his wont.  But then there came into his possession a certain magical hourglass, and turning that hourglass and gazing into the falling of its vermillion sand became all his pleasure, and no more did he leave his apartment high up in the eastern tower.  The years past, ill-fortune came to our district, and gradually the towers became derelict, but that wizard, ever absorbed in the visions vouchsafed him by the hourglass, paid no heed to the world’s comings and goings.  He has a little trained monkey, a creature of abysmal cunning and malice like its master, and each day that monkey climbs down from the tower and steals what little food the wizard requires to sustain his worthless and sedentary existence.  He is a pest, stranger, and there is no doubt that his nightly turning of that unholy hourglass has brought no luck to this district.’” 

“The stirring of Kadmon’s memory had been correct: he had heard in the past of a decrepit wizard who possessed a powerful talisman of the lizard people which was called the Hourglass of Aeons.  ‘Friends, I am the thief called Kadmon.  If you have heard the tale of how the Elephant God’s Nimbus was clutched from the yellow-robed priests of Yanni, then you know of my renown.  Tonight I will pay a visit to your wizard, and perhaps earn some readdress for the prolonged nuisance he has brought to your district.”  There was another pause, until again the woman spoke: ‘The tale of the Elephant God’s Nimbus is a good one, stranger, but is it true?’ 
“Kadmon, however, was already striding in the direction of the eastern tower.”

Absorbed in my reading, I’d failed to notice that the chair had ceased to rock; finally I registered with a start that the proprietor was standing over me, his stature almost prodigious.

“Are you interested in buying that one, sir?” he asked in a melliferous yet distant voice.  “I only ask because you seemed quite absorbed in its contents, sir, like one happily drowning in ambrosia.”


A rather ominous display of bric-a-brac, Nantucket, 1880.

Continued shortly.

Hail to the King: Jack Kirby's Concept Art for Lord of Light/Argo in Mind-Melting Colour.


The story behind Barry Ira Geller's proposed movie/theme park adaption of Roger Zelazny's Lord of Light is now well known via Ben Affleck's doubtless competent Oscar winner of a couple of years back.  The concept artwork for the project was undertaken by the mighty Jack Kirby, one of twentieth century pop culture's great visionaries.  This artwork was already pretty astonishing in black and white, but Heavy Metal magazine recently commissioned Mark Englert to colourise it, and the results are mind-melting - at times suggesting that Kirby had been to Alex Grey land before Alex Grey himself: 

Just image this stuff as a movie - better still, a THEME PARK:




Morbid Fancy: The Erotic and Unhinged Art of Felicien Rops. (Possibly NSFW, Unless you Work in a Tattoo Parlour, or Carcosa.)



Born in the Belgian city of Namur in 1833, Felicien Rops was a quintessential artist of the Decadent/Symbolist era.  Rops' work encapsulates many of the characteristic preoccupations of the bohemian fin de siecle, also apparent in the poems of Baudelaire and the incomparable novels of JK Huysmans: a confluence of morbid, erotic, religious, and Satanic imagery, expressing a sense of rebellious transgression, underscored perhaps by disgust, and a not quite vanquished Medieval fear of perdition.  In his review of A rebours, Barbey d'Aurevilly famously commented: "After Les Fleurs du mal I told Baudelaire it only remains for you to choose between the muzzle of the pistol and the foot of the Cross.  But will the author of A rebours make the same choice?" The transgressions of the Decadents were no small thing, in the context of their era. 















Perhaps one of the joys of Rops' work, which frequently veers into outright pornography, is its lack of subtly.  In tracing the intertwined complexes of religion, sex, death, and forbidden sexuality, Rops goes for the jugular, and gets to the heart of the matter with almost comic gusto and directness.  Why not?  Sex and death can be expounded upon with great subtly after the fact, but they are both more frequently overt and direct in their operations.   As in later occult-influenced artists like Marjorie Cameron and Rosaleen Norton, Rops' work conveys the sense of an uncensored glimpse into the recesses of a collective imagination still dominated by Catholicism, and its heady association of unfettered sexuality with the demoniac or Satanic.  This idea reaches its apotheosis in The Satanic Cavalry (1882), a work so ebulliently transgressive it renders much of the later iconography of heavy metal tame and superfluous: 



Not sure what old Barbey d'Aurevilly thought of The Satanic Calvary, but I'm guessing he would have told Felicien Rops just to go straight for the muzzle of the pistol. 



The Crock Of Gold Illustrations by Thomas Mackenzie.


Book illustrations which we are exposed to as children retain a lifelong hold over our imaginations. They draw us back because we are remembering not only the images themselves, but the particular quality of how the images appeared to us then - and, in the process, something of how everything appeared, and how different our minds were.  As adults, we appreciate illustrations in a different way - as works of artistic quality, imaginative vigour, and expressions of the individual style and personality of the artist.  As children, we see them simply as frozen moments in a fully-realized world which extends in every spatial and temporal dimension around the borders of the illustration.  In the same way that the prose contains the whole narrative extended in space, the illustrations contain their preceding moments in the notional space of the child's imagination.  The faces of the characters have a peculiar intensity, if for no other reason than that they have been frozen at precisely this moment, be it at the beginnings of their journey, or when its moments of peril and crisis later arise in the ogre's castle or witches hut.


Not all the books we encounter have the same lasting effect on us.  The majority, as with memories in general, reside in the vast, darkened storerooms of our recall - we will know them again immediately when re-encountered, but they are lost until the memory is jogged.  Others seem to be always with us. One book whose illustrations had a massive impact on me as a child was James Stephens'The Crock Of Gold - not really a children's book, but one that was lying around the house.  The illustrations are by Thomas Mackenzie, drafted in after Arthur Rackham passed away.  A large part of the appeal for me lay in the presence of Pan, and the fact that I had to invent a story around the often mysterious images.  To this day, I haven't read the book, although it's something I've been meaning to get around to for ages.  The last two images are my favourites.









Hat-tip to The Golden Age for posting these wonderful images.


Atomic Age Eerie: 23 Skidoo (Julian Biggs, 1964).



I'd been meaning to hunt down Julian Biggs experimental short 23 Skidoo online for ages, but it went right out of my mind.  Luckily, the film recently surfaced in a post on John Coulthart's blog about the enigmatic 20s slang expression that gives the film its title.  "23 skidoo" the expression owes much of it's contemporary mystique to the popular synchronistic mythology surrounding the number 23 which was initiated by William Burroughs and Robert Anton Wilson, and seeped into popular culture via Lost and the not widely cherished Joel Schumacher thriller The Number 23.


Monica Vitti in Michelangelo Antonioni's L'Eclisse (1962).

23 Skidoo the film was produced by the National Film Board of Canada in 1964. Beautifully composed and edited, it depicts suburban and downtown Montreal, eerily vacant of people.  As an expression of Atomic era anxiety, the film is strongly reminiscent  of the similarly apocalyptic and abstract seven-minute conclusion to Antonioni's L'Eclisse, released two earlier and probably an influence.  It also reminds me of the assertion of Lewis Mumford that much modernist architecture and urban planning was only nominally designed for human habitation in the first place: 

23 Skidoo from National Film Board of Canada on Vimeo.
by Julian Biggs — 1964



Images from L'Eclisse found at Only the Cinema and Senses of cinema.

The Soft Parade: Psychedelic Playlist.

Parallelograms: A Psych-Folk/Soundtracks Playlist.

Tom Adams, James Wedge, and John Fowles' The Magus.


I've recently been re-reading John Fowles' wonderful 1965 novel of mystery and metafictional trickery The Magus.  I'll probably blog about the novel itself in the near future, but this post is about the cover of Pan's 1971 paperback edition.  The first edition of the book featured a fantastic painting by Tom Adams, pictured above.  Adams was a prolific cover artist in the 70s, bringing a distinctive, surrealistic style to bear on the hard-boiled world of Raymond Chandler, and even the staid whodunits of Agatha Christie:








Although Adams' painting for the original edition of The Magus is doubtless the definitive version, I maintain a particular fondness for the early 70s paperback edition, which was a variation on the original painting.  This edition was in my attic when I was a child, an oddity in the midst of various Harold Robbins and Arthur Hailey airport boilers.  The cover of The Magus held a considerable fascination for my brother and myself, for more or less obvious reasons: 


Well, it has everything, no?  Recently finding a copy at a second hand stall gave me the opportunity not only to re-read the novel, but also to learn a little bit more about the somewhat arresting cover. The back credits Adams for the painting with the addition "girl from the James Wedge photo." Wedge, whom I wasn't aware of, turns out to have been a figure out of the swinging London of Antonioni's Blowup.  A talented fashion designer, he established the chic boutique Top Gear on King's Road with model, photographer, scene-maker, and author of romantic fiction Pat Booth.


Wedge and Booth gravitated towards fashion photography in the 70s, with Wedge developing  a distinct style of hand-tinted, often surrealistic imagery.  Here we find the lithe siren whom we last saw astride his Satanic goat-head Majesty on the cover of The Magus in her original appearance: 






The Magus was filmed in 1968 by Guy Green.  Despite an impressive cast (Michael Caine, Anthony Quinn, and Anna Karina) the film was notably NOT a success, with Caine regarding it as one of his worst, and Woody Allen famously commenting that if he had his life to live over, he would do  "everything exactly the same, with the exception of watching The Magus." The film has, however, acquired a cult following over the years; I find it hard to believe isn't at least somewhat entertaining. A cracking trailer at any rate: 


Incidentally, John Fowles met Michael Caine at Cannes prior the filming of The Magus. The author's reflections on Caine in his diary are hilariously prissy and uncharitable: "He can't act, but takes himself very seriously; hot for birds, for the dolce vita, for prestige.  Very ugly, these new ultra-hard young princes of the limelight." Still, though, what a turn of phrase - the new ultra-hard young princes of the limelight -  a perfect name for a band, or anything.

http://featherstonevintage.blogspot.ie/2012/07/james-wedge-part1.html

http://www.johncoulthart.com/feuilleton/2013/08/31/tom-adams-book-covers/

http://randoymwords.blogspot.ie/2014/07/favorite-book-covers-tom-adams.html

http://old.bfi.org.uk/sightandsound/review/3724

http://raggedclaws.com/category/tom-adams/

August 2015: THIS IS NOW.

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