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Sep 09 2012

Brion Gysin’s Dream Machine: Build Your Own Portal to Inner Visions

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photo by Charles Gatewood

The Dream Machine is a device for altering the brainwave frequency of the user and putting it into an alpha state, at which point it begins generating waking, sober hallucinations and internal “movies,” on demand.

The machine is simple: it’s a rotating cylinder with slats in the sides and a light placed inside, that creates a flicker pattern as it spins. The user of the Dream Machine sits in front of it with eyes closed, and allows the precisely-calibrated flicker pattern to play over their face, creating a strobe effect in the darkness behind their eyelids. After a short period of adjustment, the user begins to experience eidetic imagery, in the same way that one does just as passing over the threshold between wakefulness and sleep. (Due to its cylindrical nature and ability to generate internal movies, one might call it the original YouTube.)

This remarkable and overlooked object was invented in the late 1950s by artistic Renaissance man Brion Gysin and the electronics technician Ian Sommerville. Gysin was expelled from the Surrealist Group by André Breton at the age of 19; with the Dream Machine, he surpassed their previous techniques for image generation. (An example of a prior method is Salvador Dalí’s Paranoiac-Critical exercise, in which the artist would fall asleep in an armchair while holding a rock in his hand and, upon his fingers relaxing and the rock crashing to the ground and waking him, would immediately record what he had just seen.) The Dream Machine allowed for a convenient and immediate way to get at eidetic imagery without having to go to sleep or take chemicals.

Gysin had been inspired by both childhood and adult experiences with the effects of flicker, by historical accounts of its use (Nostradamus was alleged to have received his visions by closing his eyes, facing towards the sun and flickering his fingers in front of his eyes) as well as by research into medical reports of its effects. At the infamous Beat Hotel in Paris where he lived with Sommerville and Burroughs (along with Allen Ginsberg, Peter Orlovsky, Gregory Corso, the vicious crime writer Derek Raymond and others) he constructed the first prototype. (The same 78rpm record player version for which DIY instructions are freely available on the net)  It quickly became a source of fascination for the Beats.

Burroughs wrote about Dream Machines extensively in his novels, where he depicted them as a weapon for the freedom of consciousness in the eternal war against Control. The author spoke highly of his friends’ invention, saying: “Subjects report dazzling lights of unearthly brilliance and color… Elaborate geometric constructions of incredible intricacy build up from multidimensional mosaic into living fireballs like the mandalas of Eastern mysticism or resolve momentarily into apparently individual images and powerfully dramatic scenes like brightly colored dreams.”

The machine was officially unveiled in 1962, at the Louvre’s Museé des Arts Decoratifs, to a fascinated public and press—but Gysin, unsatisfied with a small art audience, dreamed of mass production. Along with the cut-up method of text composition he had honed with Burroughs, Gysin considered the Dream Machine his magical message to the world.

He turned first to business magnate Helena Rubinstein, who was taken with the device and exhibited it in her shop windows, but then refused to pay for it. Next Gysin tried the Philips Corporation—a representative of the company, while visiting Gysin at the Beat Hotel, slipped on dogshit in the hall; the deal was cancelled. Later, Colombia Records wanted to market the Dream Machine as a lamp. Meeting with Colombia executives in 1965, Gysin (ever the magician) told them that vinyl records would soon be obsolete, replaced with optical discs that were read with a ray of light. He was not well received.

Gysin died in 1986, the cause of the Dream Machine having been taken up by his protégé Genesis P-Orridge and the loose occult and media subversion network the Temple ov Psychick Youth. TOPY both propagandized the Dream Machine and distributed information on how to make your own, using Gysin’s original plans.  Creating your own is not hard: All one needs is a large sheet of cardboard, an X-Acto blade to cut the slats out, a light bulb on a cord and a spare turntable. There are also web pages and programs that generate the same flicker effect . You can even get a free Dream Machine iPhone app.  (Your mileage may vary.)

Since the 90s, the Dream Machine has become a kind of elitist status symbol, often found in the possession of West Coast media types and young celebrities. Kurt Cobain bought one shortly before his death. David Bowie, Iggy Pop and Paul McCartney all used it. Other aficionados include Marilyn Manson, Floria Sigismondi, Bruce Labruce, Nick Zinner of the Yeah Yeah Yeahs, Beck and DJ Spooky. You get your own fully crafted machine for $500 + $50 shipping . Of course, you can also build your own or download the app; with so many ways to experience it, perhaps now the Dream Machine will finally get the mass attention Gysin always believed it deserved as a simple, drug-free path to altered states of consciousness.

Jason Louv is the author of Queen Valentine and editor of Thee Psychick Bible, Ultraculture Journal and Generation Hex. He currently helms the group futurist blog Ultraculture. @jasonlouv

 

More resources:

John Geiger: Nothing is True, Everything is Permitted: The Life of Brion Gysin

Flicker: A Film by Nik Sheehan (A documentary about the Dream Machine.)

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Apr 08 2012

Bad Thoughts & The Politics Of The Polysyllabic: An Interview With Mark Dery

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Mark Dery has long been one of my favorite writers: a critical thinker whose razor sharp attacks on American idiocracy are always leavened by dry humor, colorful but precise language and an amused dissection of human perversity.  In a better country, Dery would be widely recognized as one of our premier essayists. Indeed, one reviewer, Jim Lawrence, raved that his recently released collection, I Must Not Think Bad Thoughts: Drive-By Essays on American Dread, American Dreams, is “… more relevant than Mythologies, funnier than Travels in Hyperreality, more readable than Simulacra, less gloomy than Living in the End Times, smarter than Hitchens and without the pomposity…”  Suck it in, Dery. You deserve it.

Mark will be appearing at the 2012 Los Angeles Times Festival of Books, at the University of Southern California, on the “Nonfiction: Creativity & Imagination” panel on Saturday, April 21, at 3:00 P.M.  Mark will also be doing an in-store talk and signing at Skylight Books in Los Angeles on May 29 at 7:30 P.M. (http://www.skylightbooks.com/event/mark-dery-reads-and-signs-i-must-not-think-bad-thoughts). More at markdery.com.

I spoke to him via email on the occasion of that recent release.

R.U. SIRIUS:  Among the things that are evidenced in your writing is a fascination with some of the more perverse, sometimes morbid aspects of human behavior and the human condition combined with a fairly strong sense of moral outrage. Is there a sort of intellectual or literary legacy for this sort of thing that influenced you? Do these interests integrate sort of seamlessly for you or is there a bit of a Jekyll/Hyde thing going on?  

MARK DERY: Funny thing: at dinner, the other night, a friend turned to me and pointedly asked, apropos of nothing, if I was Jewish. (She’s Jewish, so we shouldn’t assume any anti-semitic subtext, I suppose.) Perhaps she was struck by the table-thumping zeal of my philippic about Whatever It Was. (When I’m in my cups, I do tend toward the Menckenesque — sardonic critiques of something or other that veer at times into gonzo kvetch: Alvy Singer channeling Swift.) Or maybe she found my hermeneutics of pop culture, my close readings of even the most seemingly throwaway social texts, so Talmudic that I merited honorary membership in that tribe that occasionally refers to itself as the People of the Book.

But my guess is that my dinner table fulminations were kindled by some sort of moral outrage, as you call it, and that my friend lept to the assumption that anyone possessed of such “moral seriousness,” to quote Sontag, must be Jewish. (As it happens, I’m the usual Anglo-Irish-Scottish mongrel, with a stunted French branch or two struggling for life on the far side of the family tree.) Truth to tell, I’ve always bridled instinctively at the first proposition in Sontag’s thesis, in “Notes on Camp,” that “the two pioneering forces of modern sensibility are Jewish moral seriousness and homosexual aestheticism and irony.” Not only does it imply that Jewish intellectuals hold the copyright on moral gravitas, the essentialist implications of which I find odious, but I believe Jewish thought and culture are ill-served by the sort of humorless rectitude Sontag insists on.

As a moral animal with a conscience, not to mention some species of lapsed democratic socialist with a devout belief in social and economic justice, I’m moved by moral outrage. I see what I do as intellectual activism; every time I dip my pen, I’m trying to change the world. If that sounds soul-crushingly self-important and just too Bono-esque to live, remember that, some days, my idea of Change We Can Believe In is a world free from the scourge of Gaga mania.

Anyway, moral outrage notwithstanding, I also believe that humor is the first casualty of the culture war. I had a colleague, once, whose aspirations to Moral Seriousness stopped just short of dying a skunk stripe in her hair, in emulation of Sontag. In nearly every essay, she wept hot tears about war-crimes tribunals and human-rights abuses and other instances of Man’s Inhumanity to Man, kicking up a thick cloud of Hannah Arendt quotes in the process. Of course her writing was pure chloroform on the page; its terminal humorlessness robbed it of the rhetorical deftness and intellectual nimbleness that make for good writing, especially on serious subjects. Sure, nobody wants stand-up comedy in the middle of a killing field. That way lies Robin Williams in Jakob the Liar. But humor, even if only black humor, is essential to getting at the truth of things, because like irony it implies a kind of double vision: seeing things as they truly are, behind the facade of appearances. Lenny Bruce, Roland Barthes, Mark Twain, William S. Burroughs, H.L. Mencken, Vidal, and Hitchens (the fundie-baiting Good Hitch, not the Bad Hitch who distinguished himself as a noxious apologist for the Iraq war) are instructive on this point.

As for my fascination with the extremes of human behavior and the human condition, and the perceived tension between my presumably prurient tourism in those forbidden zones and my “fairly strong sense of moral outrage,” well, subcultural scholars like Dick Hebdige and historians of consumer culture like Stuart Ewen and semioticians like Barthes and postmodernists like Baudrillard and neo-Marxists like Mike Davis sold me on the importance of cultural politics — the million little revolutions happening all around us in everyday life, as opposed to the inside-the-beltway politics of official culture.

Fringe ideas, “perverse” practices, transgressive lifestyles, and even beings who stand at the boundary between Us and Them, Normal and Abnormal, and male and female, for example, often have things to teach us about our unconsidered presumptions and prejudices, and about the historically contingent, culturally contextual nature of what we take to be irrevocable givens. A bizarre example: I once found myself debating, via e-mail, an unapologetic zoophile who called me to account for my Moral Outrage™ at bestiality. He argued, with some heat, that a world where eating animals is condoned, even celebrated, yet people who sexually pleasure animals are legally prosecuted and socially persecuted is morally depraved. Oddly, he wasn’t swayed by my argument that, as with a pedophile and a child or a necrophile and a corpse, there can be no consent between a human and an inarticulate animal, and any perceived consent is the merest anthropomorphization. (I should note that he was later convicted of running a bestiality ring that was so undeniably abusive to the hapless creatures involved that they would surely have chosen a more merciful fate at the hands of Purina.) Even so, I owe him a debt of gratitude for that thought provocation. How rare is the truly new thought? Every one expands our minds just that little bit more.

RU. Do you consider writing as a craft and profession to have become utterly degraded? If so, by capitalism, democratization, or both?

MD: If by “writing” you mean intelligent forms of public address, in print, directed toward a popular audience, the Imp of the Perverse is me is dying to do the contrarian thing and say that writing, as a craft, has never been better. Of course, it’s silly to generalize; I mean, what age was the Golden Age of what we now call public intellectualism? The age of pamphleteers like Paine and editorialists like Ben Franklin? Or the age of wits like Addison and Steele? Edmund Wilson’s epic reign over American letters? The gonzo ‘60s, when Hunter Thompson disported himself at Rolling Stone and Tom Wolfe gamboled through the pages of Esquire? That said, not a day passes that I’m not astonished by the snark-monkey brilliance and hard-swinging verve of something I’ve read on The Awl or in New York magazine or Bookforum or some weird little review in some unlit corner of the Web. If memory serves, more Americans than ever before have college degrees, and the fruit of that historical trend is a bumper crop of kids who are both media-literate and fluent in critical theory and who, as Joan Didion might say, have an Opinion About Everything. The result is a kind of renaissance of the “little magazine” — I’m thinking of publications like N+1, The Verge, The Quietus, HiLoBrow, The L.A. Review of Books — and an efflorescence of writerly exuberance, some of which is amazingly smart and stylish.

The downside, of course, is the Arianna-ization of the profession. The surfeit of unemployed former American Studies majors from Brown, or whatever they are, may be a boon to the craft of writing, but that demographic trend is converging with the collapse of the news media as we know them and book publishing as we know it to create a cultural landscape in which publishers, whether of content farms or boutique ‘zines, don’t need to pay anything because overeducated, unemployed David Foster Wallace wannabes are hurling themselves into the breach, resumes in hand. As my friend and former colleague Adam Penenberg likes to say, there’s never been a better time to be a publisher — or a worse time to be a writer, if by writer one means someone who is able to earn his daily crust, however meager, by making QWERTY noises on a keyboard. Then again, nowhere is it holy writ that the marketplace owes writers a living. Still, students of bohemia — Hemingway’s Paris in the ‘20s, the Beats’ Tangiers in the ‘50s — are astonished by how easy it was, back in the day, to hold themselves up in thin air, with no visible means of support, while pecking away at the Great American Whatever.

RU. My education is admittedly fairly spotty, but after 27 years in the business of writing and editing, you’re one of the few writers that still sometimes tosses off a word that makes me reach for “the dictionary.” (Well, Google, of course.) Can you say something about your love of elegant language and do you think it might get in the way of finding a popular audience… and do you care?  

MD: Ah, the Politics of the Polysyllabic, a subject dear to my heart. Or, better yet, the Politics of the Sesquipedalian, itself one of those words that is just too preposterous to live, like “defenestrate,” and “antidisestablishmentarianism.” Their meaning is so ridiculously arcane and the words themselves are so jawbreakingly polysyllabic that they collapse, under the weight of their silliness, into self-parody; you can’t use them without sounding like the kid who swallowed the O.E.D., unless you’re using them with a knowing wink, to ironic effect. Linguistically, they’re evolutionary follies, like those Gertrude-McFuzz tails some tropical birds drag around.

Obviously, no writer devoted to the craft of writing would deny that clarity and concision are essential to good prose style, especially in a form of public address like the popular essay.

That said, there’s something endearing about Big Words and Weird Words — their giddy delight in ornament run riot, their sublime uselessness in any everyday context.

It’s this exuberant uselessness that makes such words political, in the culture-wars sense. Their extravagance violates the canon law of modernism — form follows function — and, at the same time, mocks the Protestant virtues of sober restraint, thrift, homespun simplicity (Quaker plainness, Shaker furniture, “’Tis a Joy to be Simple,” etc.).

As well, Big Words and Weird Words rouse the Anglo-Saxon suspicion, which runs deep in the American grain, of poetic excess (hence British analytic philosophers’ dismissal of Gallic theorists such as Foucault and Derrida as just so much “French fog”).

Poetic excess takes the devil’s side, in the Anglo-American mind, of the Artificiality/Authenticity binary, and thus is highly suspect. In the same way that English fiction used the polymorphous perversity of gothic ornamentation in Italian architecture and art, as well the operatic excesses of the Catholic mass, to signify decadence and depravity, Anglo-American culture, from Samuel Johnson through Orwell’s “Politics and the English Language” and on, into Strunk and White, and those “Rules for Writing” manifestos from bestselling novelists that get handed around the Web, views with deep-dyed suspicion prose style that embraces arcane vocabulary, self-conscious wordplay, linguistic experimentation (for example, neologisms), complex Proustian syntax, lengthy Jamesian paragraphs, arch or ironic tone, and a discursive, flaneurlike approach to getting from here to there, rather than the shortest distance between point A and point B preferred by our age of time famine, Twitter attention spans, and corporatist, PowerPoint pedagogy.

Of course, the embrace of the artificial is allied, historically, with the subversive, specifically the gay aesthetic (from Wilde and the Aesthetes to Sontag’s camp ironists to Bowie’s appropriation of gay tropes), which is why Anglo-American culture insists on the muscular prose style popularized by Hemingway and shrinks from epicene, “purple” prose. (Have we ever stopped to wonder why it’s purple? As in lavender?) The emerging field of what’s called lavender linguistics looks not only at the affective ways in which gay speakers signal their queerness through tone of voice, rising/falling cadences, the storied lisp, and so forth, but also at normative masculinity’s recoil, in America, from overly “refined” speech — vocabulary that sounds “literary,” an arch or knowing tone, the use of figures of speech and allusions — as effeminate. In his book Psycholinguistics, Peter Farb examines the widespread idea, among American men, that eloquence — what you call “elegant language” — is inherently queer. (Hemingway was gnawed by the fear that the act of writing, or at least writing fiction, was innately queer, an anxiety I explored in some depth in my essay on the gender politics of Hemingway’s style, “Papa’s Got a Brand New Beard,” on Thought Catalog.  Thus the tough-talkin’, g-droppin’ style affected by male politicians like serial-malapropper George W. Bush and self-styled Grizzly Mom Sarah Palin and even Obama, who should know better — does know better, but is attempting to manipulate to his own ends the pugnacious populism of our times.

RU: You pierce my heart by singing praises of excessive language and artifice.

I wonder how you manage the boundary or justify the distinction between the exuberant word play and excess that you (and I) love in contrast to your hatred of the irrationality of the stupid and reactionary. Or put another way, Burroughs, surrealism, and so on — assaults on the edifice of rationality…  and Burroughs, particularly, believed in some pretty out there stuff… Reichian orgone, UFOs, etcetera.  Does great languaging cover a multitude of sins or does it create its own sort of transcendence or…?

MD: Languaging! A solecism, as Paul Bowles would say (and a galumphingly unmusical one, at that). In fact, did say, in one of his letters to me, in taking me to task for some grammatical misdemeanor. Which brings several points to mind, which somehow went unaddressed in our earlier improvisations on this theme: first, that my defense of what you call “exuberant wordplay” has at least partly to do with my devout, almost innate belief that a writer is, above all, someone in love with language —someone passionate about the erotics of language, so to speak: the music of words, the internal rhymes and rhythms of sentences, the sheer deliciousness of words like sesquipedalian, or, say, Brobdingnagian, which, silly as they may be, seduce the ear with their euphony, the drum roll of syllables rattling off the tongue.

At the risk of sounding self-serving, I really do believe that the birthmark of the writer is the ability to remember where he or she first encountered a word — its provenance, so to speak. For example, Bowles (whom I interviewed in Tangier in 1980, on a college fellowship to Morocco) taught me the word “solecism” as well as the word “divagating” (instructively!). More important, his punctiliousness regarding language terrorized the self-indulgent adolescent writer and, crucially, the sloppy thinker in me — the two go hand in glove, of course — impressing on me the importance of linguistic and literary exactitude. Every word has its own, unique (though not always precise) meaning; the moral of the thesaurus is not that one synonym is as good as another, but just the opposite: that no two words mean exactly the same thing.

So, going further, a writer, to me, is someone who, consciously or unconsciously, believes there’s a word for everything — that nothing is truly ineffable; that everything can be effed, if we can just find the word for it somewhere in the trackless wastes of the O.E.D. or, failing that, make up a suitable word. Of course, I don’t really believe this; rather, I “believe” it, in the poetic sense. I take Derrida’s point about the self-referentiality of language — the absence of what he calls a Transcendental Signified on whose desk all those passed bucks of linguistic signification finally stop. But I also believe that poetic language—the Surrealist metaphor, the Burroughsian cut-up, and so forth — can vault over the epistemic walls of language as we know, giving us a glimpse of something that might not be effable but is at least imaginable, especially to the unconscious. The trick, linguistically, is to drill a borehole into the unconscious in order to bring the black gold of its insights and visions back, into the daylit world of the conscious, rational mind. This is Surrealism by any other name, of course, and the fingerprints of Surrealism are all over my mind and writing.

But I see I’ve dodged your bullet again. Regarding the ostensible tension between my defense of “exuberant word play and [stylistic] excess” and my “hatred of the irrationality of the stupid and reactionary,” or between my affinity for “Burroughs, surrealism” and other “assaults on the edifice of rationality,” we have to distinguish between the unconscious and the irrational. Surrealism, remember, was about the conquest of the irrational — harnessing it, dragging it stumbling and blinking into the overlit world of everyday reality, the better to exploit it to aesthetic and political ends. The paradox is that the most effective exploitation of the unconscious and the irrational, in my opinion, involves an almost surgical precision, stylistically — the jeux des mots, to be sure, but an exacting, almost clinical insistence, nevertheless, on le mot juste. Burroughs may have had his flaky side — a lifelong insistence on the efficacy of Reich’s Orgone box, an early fascination with Scientology, an apparent belief in psychic phenomena, and so forth — but on the page he is the unequalled master of a kind of button-down excess: the depraved ravings of a man in a Saville Row suit who looks for all the world like a taciturn banker. And his style of mind, even when he was swallowing New Age bunkum that would choke Madame Blavatsky, was always rigorous; he espoused Orgone therapy because he claimed to have empirical evidence for its efficacy. This is poles apart from ayahuasca-peddling New Age charlatans like Daniel Pinchbeck maundering on about the limits of rationalism. I like Burroughs’s quote about Timothy Leary, after observing at close hand the shambles that passed for Dr. Tim’s “clinical” tests of hallucinogens: Burroughs sniffed that Leary possessed “the most unscientific” mind he’d ever encountered.

RU. Would it be fair to say that you are somewhat tormented by American anti-intellectualism?

MD: Well, no less so than Twain in his day (Huckleberry Finn: “Hain’t we got all the fools in town on our side? And ain’t that a big enough majority in any town?”) or Mencken in his, lambasting the “booboisie,” or Hofstadter in his masterful historical survey, Anti-Intellectualism in America, a book that will take the place of the Gideon bible in every Motel 6 in the land when the scourge of evangelical Christianity is finally put to rout (any day now…).

“Tormented” overstates the case just a little, but I am righteously outraged, at a moment when econopocalypse and ecogeddon demand desperate measures, by the amount of cultural space and precious time being wasted by the criminally clueless. I’m talking about historically and culturally and scientifically illiterate irrationalists of every stripe: the Darwin-denying flat-earth fundies of the religious right, to be sure, but equally the anti-vaccination nutjobs and New Age 2012-ers at the liberal end of the political spectrum; no-nothing nativists; and the Truck-Nutz, rifle-rack lumpen of the Tea Party and the survivalist fringe (cynically enflamed against the “liberal elite” by conservative pundits and politicians who are, of course, millionaires to a man).

By the way, the irrationalism I’m decrying very much includes our national faith in the state religion of unrestrained capitalism, a faith that brooks no mainstream critique even at the very moment that neo-liberal capitalism is utterly corrupting our little experiment in democracy, decimating the working class, criminalizing poverty, monetizing criminality (through the rise of the prison-industrial complex), and threatening to exhaust the planet’s resources and poison its ecosystems to the point where even a posthuman life form like Dick Cheney will find it uninhabitable. Yet never is heard a discouraging word about capitalism as a system, even in the wake of the Occupy movement, on the Sunday-morning political talk shows and mainstream news programs like All Things Considered or The PBS Newshour. 

Seriously, people: the sands in the hourglass are running out. We can’t afford the wetbrained maunderings of Rick Santorum or Sarah Palin or the craven capitulations of most Democratic pols, either, nor the Hobbesian ethos of Wall Street’s predatory lenders and parasitic CEOs, “doing the Lord’s work.” The world is burning. Global weirding is here to stay, and not just in terms of the bizarre tornados and quakes and tsunamis ripping through the least likely places but in economic and social terms, too. Anti-intellectualism is a threat to species survival.

RU: I loved your essay on the Super Bowl (“Jocko Homo”), which I happened to read on the evening before the very event itself. You seem to note a lot of latent or closeted homosexuality in the American brand of machismo. Do you think you ever go overboard?… cigars sometimes being just cigars?

M.D.: Except when it isn’t. Or when it is and it isn’t. The age of tidy binaries, black-and-white philosophical dualisms, is receding in the rear-view mirror. A cigar is just a cigar and it’s a phallic symbol and it’s a self-parodic signifier of the obsolescence of Freud’s overheated theology and an inescapable reminder of the Viennese devil’s maddening persistence, in the pop unconscious, and… and… Where were we? Right, Hysterical Masculinity, as I call it, in America. No, I don’t think I’m pushing the envelope of overinterpretation too far, in the essay you mention. The argument speaks for itself, I think. I’ll quote from another essay in Bad Thoughts, “Wimps, Wussies, and W.: Masculinity, American Style”:

The trouble with manhood, American-style, is that it is maintained at the expense of every man’s feminine side, the frantically repressed Inner Wussy. And what we lock away in the oubliette of the unconscious we demonize in broad daylight as a pre-emptive strike against any lurking suspicions of wussiness. … In his book The Wimp Factor: Gender Gaps, Holy Wars, and the Politics of Anxious Masculinity, the clinical psychologist Stephen Ducat argues that American manhood is gnawed by “femiphobia”–the subconscious belief that “the most important thing about being a man is not being a woman” (which, for many straight guys, is another way of saying: not gay). … It’s a masculinity founded not on a self-assured sense of what it is, but on a neurotic loathing of what it is not (but secretly fears it may be): a wussy.

RU: As someone who is writing something that is partially a memoir, your discussion of Ballard’s criticism of introspection in literature sort of freaked me out… or maybe it just liberated me to return to my Warholian roots and let the surface (and other people) tell most of the story.  I’m glad Ballard made these joltingly contemporary works and sometimes I think I’ll never read another novel since he’ll never write one… but at this stage of the game, couldn’t these young’ ‘uns use some gritty blood and guts novelists exploring the presumed depths of what we used to call “the unconscious” or something like that?

MD: Neither I nor Ballard were decrying “introspection” but rather the obsolete model of human subjectivity still hobbling its way through the pages of most mass-market fiction — the solipsistic, inward-turning, sharply bounded ego of modernist consciousness, as opposed to the liquid subjectivities born of the postmodern media landscape, the sorts of media-addled, psychologically polymorphous beings we glimpse in the theoretical fictions of Deleuze and Guattari, the SF of Ballard and Philip K. Dick, the more mainstream lit of Don Delillo, and in the movies of David Cronenberg. Critical theorists call this movement away from the centripedal subjectivity of existentialism — the lone, craggy figures in Giacometti’s sculptures; the alienated beings in Beckett’s plays — to the centrifugal subjectivity of the media phantasms in Andy Warhol’s silkscreened paintings and Burroughs’s cut-up novels the Posthuman Turn. I believe you can have deep introspection in a novel or memoir written in our moment, for our moment, but that, peering inward, you’ll find a landscape colonized by media myths and memes and apparitions, and looking outward, you’ll find social networks where the most intimate information is disgorged for any passing stranger to see or hear. The polarity of personal and public has reversed, to some degree.

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Jan 24 2012

Pariahs Made Me Do It: The Leary-Wilson-Warhol-Dali Influence (Mondo 2000 History Project Entry #3)

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 As I close in on the evolution of Mondo 2000 History Project book content to the point where I have to consider what the final thing will be — it becomes clear that it will be about 1/3 collective memoir; 1/3 my memoir and 1/3 scrapbook.  The challenge is to have all of it somehow fitting into my grand (or perhaps grandiose… apparently candidate Gingrich now think grandiosity is something to brag about politically and who am I to argue.  Well, actually, I would argue were I to take the time… but grandiosity in art/artifice can on occasion strike paydirt) scheme to have it all somehow fit together and read like a very dense and complex novel (but who would believe in these characters?)

In this context, some of the work involves me retrieving origin stories from my past to illuminate the influences that brought me to High Frontiers and eventually to Mondo 2000 and the cyber counterculture.

Recently, Boing Boing had me contribute to their marvelous weeklong tribute to Robert Anton Wilson — and only as I sat down to write something for them, I remembered that “The Timothy Leary/Robert Anton Wilson trip” was at the unfinished top of my outline of things I need to write for the book. I had put it off as a big challenge and had moved on to other stories and observations.

I originally imagined that this entry for the book would be largely about the philosophy or Reality Tunnel that some call the “Leary-Wilson Paradigm.”  I would — of necessity — interrupt a narrative flow that leans towards storytelling to explain ideas, since the “Leary-Wilson Paradigm,” more than anything else influenced the magazine I wanted to create.

But as my story about discovering the Illuminatus Trilogy emerged for the Boing Boing contribution, it became clear to me that I needed to explain my fascination with Leary in a somewhat similar style — ultimately merging the two stores into one short section of the Mondo book.

And it was while thinking about my initial fascination with Leary that this entry took a dangerous turn towards “confessing” my mid-70s fascination with famous pariahs…  outcasts from outcast culture. I have a touch of trepidation about presenting these thoughts in these knee jerk times… that people will think I’m speaking to today’s politics rather than the complicated and sometimes contradictory impulses that motivate activity  — and also wonder, often, if I’m going to be telling the MONDOids the stories they want to hear — or if I should care about it.

As to the stuff about Leary maybe being “a fink,” yes… I leave it hanging, as it will always be hanging.  I would say, though, that one of my favorite moments in Mondo history was when I began editing the conversation Leary had taped with William Gibson  (not knowing it would ultimately be transcribed for print) and came across Tim casually talking about being thrown into “the hole” in a Minnesota Prison because the feds were dissatisfied with his testimony about the Weather Underground. (You won’t find it in the linked segment, but you will find it in the magazine… if you have a copy.)

Anyway, for your reading pleasure… a possible fragment from the Mondo 2000 History Project book, tentatively titled “Use Your Hallucinations: A History of Mondo 2000 and the Cyber Counterculture.”

Pariahs Made Me Do It: The Leary-Wilson-Warhol-Dali Influence

As you already have surmised, I came up through the New Left Revolution years.  From 1968 – 1971 — during and just after high school, I knew that the revolution had come.   Some as yet inchoate mix of left anarchist radicalism and newly psychedelicized youth mutation was simply taking over the world by storm.  As Hunter Thompson famously rhapsodized, “There was madness in any direction, at any hour… You could strike sparks anywhere. There was a fantastic universal sense that whatever we were doing was right, that we were winning.… Our energy would simply prevail…We had all the momentum; we were riding the crest of a high and beautiful wave.”  Right (or left) or wrong, it was exciting and energizing to be a part of it.

But by the mid-70s, people on the left radical countercultural scene had become — at best, mopey and quarrelsome — and, at worst, either criminally insane or very tightly wound politically correct environmentalist/feminist/health-food scolds.  People were either bitchy; or in retreat — smoking pot and listening to the mellow sounds of James Taylor and Carole King.

I didn’t know it consciously at the time, but I needed to create a space within my psyche that liberated me from the constancy of moral judgment and eco-apocalypse mongering — and one that also didn’t represent a retreat into the mediocrity of middle class liberalism.

Thus, I was attracted to flamboyant “hip pariahs” who were very un-left, politically incorrect… even, in some cases, right wing.

There was the glam rock rebellion against blue denim hippie populism. These performers insulted egalitarianism by dressing and performing in ways that set them apart from their generation’s rock audiences . (Naturally, good old Mick Jagger was the major rock god who didn’t need to change to be a part of it.)  David Bowie, Alice Cooper, Lou Reed all nipped — in interviews and lyrics and musical styles — at assumed countercultural values while also mocking, at least, cultural conservatism by their very androgynous existences.

I gobbled up materials on, or by, Andy Warhol and Salvador Dali — each, in their way, pariah outcasts from political decency — particularly Dali.

By being an unsane solipsistic monarchist, loving money, supporting the fascist Francisco Franco, Dali seemed to me to be the purest of surrealists, running with his subconscious atavistic impulses against the earlier sympathies of the surrealists with the left and developing an utterly inexcusable (sometimes when I say — as I do at the opening of this book — that aspects of my story and my mind are inexcusable, I’m not just using colorful language. I mean it literally) but original persona.  His autobiographical and philosophic texts defied logic in ways that seemed to me to be more genuinely playful and funny than his former fellow travels in 20th Century Surrealism who had long since denounced him.

Warhol played an even more important role in liberating my soul and psyche from the depths of resentment and rational piety since his very role in art and culture was to create a space free from judgment.  While Andy was nominally a liberal, his deadpan consumerist art and aphorisms had a Zen quality — it could, paradoxically, cause you to embrace the flow of frozen moments and artifice for artifice’s sake by inducing silence in the chattering, protesting, judging brain.  To properly experience Warhol was to almost stop thinking… in the best possible way… while still hanging on by a thread to a sense of humorous irony.

And then there was Dr. Timothy Leary. There was the legendary Leary…  all that stuff about turning on tuning in dropping out the 1960s.  I had read and enjoyed his book High Priest, but actually thought of him as something of an old guy who seemed to be trying too hard to fit into the youth culture.  It was the Leary of the ‘70s that fascinated me.  During the height of my own romantic infatuation with “The Revolution,” Leary had made a heroic prison escape. He had been spirited away by the guerrilla warriors of the Weather Underground and had shown up in Algeria with Eldridge Cleaver’s exiled Black Panther chapter, pronouncing unity between the psychedelic and leftist and black revolutions and promising to help Cleaver form a revolutionary US government in exile.  At that time, all of these people — Weather Underground leader Bernadine Dohrn, Eldridge Cleaver, Timothy Leary, Stew Albert — who led a contingent of Yippies over there to cement the alliance — were icons to me, more or less on a par with The Beatles and The Stones (or at least, the Jefferson Airplane and Jimi Hendrix).

Then, after conflicts with Cleaver — and just as the buzz of the revolution was souring, he had disappeared, showing up only in a few gossipy pieces that portrayed him hanging out with fellow exile Keith Richards and issuing bon mots that were more of the flavor of Oscar Wilde than Che Guevara.

Then, he was caught in Afghanistan and shipped back in chains to the USA facing a lifetime in prison.  And not long after that, rumors circulated that he was ratting out the radical movement.   This was very depressing.  But at the same time, occasional interesting signals emerged — usually published in the underground press — from Folsom Prison where he was being held.  Strange little quotes about being an intelligence agent for the future; about “offering the only hopeful eschatology around today;” about dna being a seed from outer space; about “going home” to galaxy central and human destiny being in the stars; about how he was writing a  “science faction” book.  Odd signals not fully formed — nevertheless somehow intriguingly differing from the dour vibe emitted by the rest of those publications at that particular time. I couldn’t help myself.  My mutant brain was already starting to find the apostate Leary’s signals refreshing.  I was doomed to become a “science faction” mutant.

[ insert Robert Anton Wilson section here ]

It was several years later, in 1976, that I came across an edition of Crawdaddy, a very cool rock magazine with regular columns by William Burroughs and Paul Krassner that contained an article about the recently released Dr. Tim.  The writer hung out with Tim as he wandered around NYC rattling off his ideas about SMI2LE — Space Migration Intelligence Increase Life Extension — sending up the first coherent transhumanist flare of the 20th Century. There was a picture of Leary in a business suit standing between the newly built twin towers wearing a smile that laughed out loud and pointing, almost violently, with his right forefinger upward to outer space. This was something new.  The picture took its place on my wall in between the cover of the first Ramones album and the picture of Squeeky Fromme being arrested after her attempted assassination of President Gerald Ford.

My final “conversion” to Learyesque proto-transhumanism came in 1977.  It was summer and my mother had the intuitive sense to hustle me away from Binghamton, where my friends were becoming junkies, and moved me early to the college town of Brockport New York where I would start school that fall. The town was empty and there was nothing to do. But the town’s bookstore was open.  I walked in and there — on prominent display — were two books by Timothy Leary, Exo-Psychology and Neuropolitics. The latter also credited Robert Anton Wilson.

I read those books frontways and back and inside out.  And then I read them again. It all resonated.  It all made sense to me.  It was a way of interpreting the world that respected my psychedelic experiences and my times within the counterculture and gave them a new context — one that hadn’t yet failed!  These were now the evolutionary experiences of a premature mutant breaking at least partly free of the programming of an unhappy, repressive civilization so that I could move it towards a bright and expansive future.  The expansiveness that had so energized and delighted me during the late 1960s and early ‘70s would now be — at least partially — a science project to literally expand our space and time and minds perhaps unto infinity.

I was excited, but I was also tentative. I paced around my small one room apartment.  Was I crazy?  Was I wrong?  By now, self identifying as a 1977 spikey-haired hipster who liked to put his cheap punk nihilism unapologetically front and center (yes, trendiness haunts all my days), could I tell anybody about my philosophic attraction to the upbeat pariah and possible fink Dr. Leary?   Actually, that’s something I still ask myself today, although it is clearly too late.

 

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Aug 29 2011

Can We Get An Automated Internet Radio Programming App That Doesn’t Assume We’re Lame?

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Consider the Pandora IPO.  A few months back this really crappy radio app got $2.6 billion! … the company must assume that we all want to hear those same six songs by our favorite artists over and over again.

Taking a break from the usual far out futurism, psychedelic explorations and what have you…  and taking an opportunity to merely rant about something trivial, but nevertheless irksome.

Back in the early 2000s I did an interview with Cory Doctorow in which he quoted Bruce Sterling that real value is created by “wooing the muse of the odd.” In other words, a service that offers the best selling stuff may do OK for awhile, but a service that can get you access to the odd thing that only a few people want and is hard to find is probably going to do better over time.  Doctorow said, “This is because we are all odd in our own way.”  I wonder.

Consider the Pandora IPO.  A few months back this really crappy radio app got $2.6 billion!  Now, Pandora CEO Tim Westergren is a nice enough guy and I even had him on my NeoFiles podcast (when I was doing that) back a few years during his battle with the RIAA over their attempt to impose absurdly high royalty rates for playing tunes.  But the company must assume that we all want to hear those same six songs by our favorite artists over and over again.  Go to Pandora and create a station using, say, David Bowie and Pink Floyd (I’m a  ’70s guy so that comes immediately to mind). How many times do you want to hear “Ziggy Stardust,” “Space Oddity,” “Welcome to the Machine” and “Comfortably Numb?”  Pandora’s programmers seem to think you want to hear them pretty much every time you log on.  And in deference to the “musical dna” of those performers, you might get to hear “All The Young Dudes” by Mott The Hoople, “Fool In The Rain” by Led Zeppelin, “Hey Jude” by the Beatles… ad infinitum. If you’ve ever wished you could time travel back to the ’70s and find a  mediocre FM station, this is for you.

The point being that Bowie, Floyd, Mott, Zep, and The Fabs have deep catalogues — there’s thousands of songs in there.  It would be a delight to open up a “radio station” and here “The Cygnet Committee,” “Corporal Clegg,” “Crash Street Kids,” “Celebration Day,” and “Blue Jay Way.”  Maybe Bowie would lead to some Philip Glass or John Adams.  (A boy can dream.)

I did locate a better bet in Last FM, which I guess reads your mp3 library and then gives you “neighbors” with similar tastes.   Then you can hear a randomized mix of their libraries.  My neighbors did not choose to put only the same half-a-dozen songs by favorite artist that we have all heard a hundred times before into their music libraries.  That might seem to indicate something that Pandora might want to consider.

So Last FM is ok, but even that got repetitive after awhile.  Plus, they’re asking me to pay for — on my iPad — what I’ve been getting for free on my laptop and desktop.  Off I went in search of alternatives.

Well, there’s Slacker.  So I had a great time building up a randomized selection of my favorite artists that popped into my head and I clicked on play.  What did I hear?  “Paper Planes” by MIA, “Break On Through” by the Doors twice (and nothing else by them), “My City Was Gone” and “Brass In Pocket” by The Pretenders, “Closer” by NIN… ad infinitum.  The hits!  (As I type this, Slacker has finished serving up the second Psychedelic Furs hit that I’ve received in the last hour and… whoops… oh boy, here’s “Burning Down The House” by Talking Heads.  Haven’t heard that one since… yesterday.)

Here is what I’d like to see.  You go onto an Internet music “station” and you type in the names of 100 artists.  The company gets their entire goddamn catalogues or as much of them as they can manage.  Then they hook it up to other music with similar “musical dna” and they randomize the whole fucking thing… maybe programming it to favor your 100 selections over their cousins… but not favoring particular songs.  Then you get to be surprised and delighted when that song you haven’t heard in twenty years or never heard at all suddenly comes on.

Is anybody listening?

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