Showing posts with label 2000. Show all posts
Showing posts with label 2000. Show all posts

Thursday, 22 October 2015

Non Fiction Publications 2000-2015















Non Fiction Publications 2000-2015

Against The Finite Poem, Stride Magazine Nov 2000 [online], Stride Publications, 2000
A Selection From the Works of Thomas Swan, Cold Print Aug 2001, , 2001
Hotel Faust, Cold Print Aug 2001, , 2001
Inventions Of The Unknown, Stride Magazine [online], Stride Publications, 2002
The Other Side Of The Darkside (Manifesto Unique Zero) , The Void Gallery [online], The Void, 2002
Visionary (Or Nothing), Stride Magazine [online], Stride Publications, 2002
A Muse In Museum Street, Monomyth Supplement Issue 12 2004, Atlantean Publishing, 2004
A New Strangeness, Stride Magazine [online], Stride Publications, 2005
Don't Shoot The Pianist , Stride Magazine [online], Stride Publications, 2005
Essentially Ersatz, The Supplement Issue 24 2005, Atlantean Publishing, 2005
Fascist Thinking, The Supplement Issue 22 2005, Atlantean Publishing, 2005
Geste Surrealiste, Monomyth Supplement Issue 18 2005, Atlantean Publishing, 2005
Poetic Neo-Puritanism,  Monomyth Supplement Issue 20 2005, Atlantean Publishing, 2005
The Fear Of The New, The Supplement Issue 25 2005, Atlantean Publishing, 2005
The Shadow Of The Uncanny, The Supplement Issue 22 2005, Atlantean Publishing, 2005
When The Lights Go Out, Monomyth Supplement Issue 20 2005, Atlantean Publishing, 2005
Zero Gravitas, The Supplement Issue 21 2005, Atlantean Publishing, 2005
A Visitor's Guide To Late Victorian Babylon, The Supplement Issue 31 Dec 2006, Atlantean Publishing, 2006
Against The Cosmos, The Supplement Issue 31 Dec 2006, Atlantean Publishing, 2006
Basingstoke's Very Own, The Supplement Issue 29 July 2006, Atlantean Publishing, 2006
Musical Greatness, The Supplement Issue 30 Oct 2006, Atlantean Publishing, 2006
Only To Slowly Fade, The Supplement Issue 26 Jan 2006, Atlantean Publishing, 2006
The Dark Nucleus, The Supplement Issue 29 July 2006, Atlantean Publishing, 2006
The Post-Modern Sell-Out, The Supplement Issue 28 May 2006, Atlantean Publishing, 2006
They Need An Enemy, The Supplement Issue 26 Jan 2006, Atlantean Publishing, 2006
What Is Truth?, The Supplement Issue 28 May 2006, Atlantean Publishing, 2006
A Progressive Disease, The Supplement Issue 36 Sept 2007, Atlantean Publishing, 2007
From Decadence To Modernity, The Supplement Issue 37 Nov 2007, Atlantean Publishing, 2007
Into The Heart Of Dada Stride Magazine [online], Stride Publications, 2007
Nightmare Scenarios , Stride Magazine [online], Stride Publications, 2007
The Secret Agent (Radical Grotesques)  , The Supplement Issue 37 Nov 2007, Atlantean Publishing, 2007
A Hymn To Contorted Beauty, Stride Magazine [online], Stride Publications, 2008
Nightmare Scenarios [abridged], Midnight Street 10, Immediate Direction, 2008
Arcanum Paradoxa , The Supplement Issue 44 Jan 2009, Atlantean Publishing, 2009
Delusions Of Cosmic Destiny, Stride Magazine [online], Stride Publications, 2009
Genre Music Extra, Data Dump No 141 Nov 2009, Hilltop Press, 2009
The Unique Zero Manifesto, Troubles Swapped for Something Fresh , Salt Publishing, 2009
Flying Saucers Over London, Data Dump No 150 Aug 2010, Hilltop Press, 2010
Watch This Space Close Encounters Of The Third Mind , Stride Magazine [online], Stride Publications, 2010
When The Lights Go Out, The Supplement Issue 50 May 2010, Atlantean Publishing, 2010
Astro Black Morphologies, Data Dump No 162 Aug 2011, Hilltop Press, 2011
Dada Pop Art & Normality Malfunction, The Supplement Issue 58 Nov 2011, Atlantean Publishing, 2011
H P Lovebox Exposed, Data Dump No 156 Feb 2011, Hilltop Press, 2011
Hermetic Art Gnostic Alchemy Of The Imagination , The Alchemy Website [online], , 2011
Messiaen And Surrealism, The Oliver Messiaen Page [online], , 2011
Watch This Space Close Encounters Of The Third Mind (Without # 1-10} , The Supplement Issue 55 May 2011, Atlantean Publishing, 2011
Look With Your Inner Eye, The Supplement Issue 62 July 2012, Atlantean Publishing, 2012
Too Much Like Real Life (From Outside), Neon Highway Issue 22 Spring 2012, , 2012
Too Much Like Real Life (From Outside), The Supplement Issue 62 July 2012, Atlantean Publishing, 2012
Up For Fun! Random Impressions Of A Summer Like No Other, Garbaj Issue 50 Feb 2012, Atlantean Publishing, 2012
Fear The Moral Nebulae, Stride Magazine 2013 [online], Stride Publications, 2013
Nothing In Particular (Nothing A Very Short Introduction), The Supplement Issue 67 July 2013, Atlantean Publishing, 2013
Poets Must Be Vigilant, The Supplement Issue 65 March 2013, Atlantean Publishing, 2013
Memoir Of Subtopia, The Supplement Issue 70 2014, Atlantean Publishing, 2014
No More Whores In Babylon, Stride Magazine Mar 2014 [online], Stride Publications, 2014
Into Dangerous Territory, Stride Magazine Sept 2015 [online], Stride Publications, 2015

* in chronological order

Illus: Subtopia Anything XV, 1995


Wednesday, 14 May 2014

Gnosticism Unmasked

 

In his book
Psychonaut (1987), Chaos Magic theorist Peter J Carroll says the Gnostics were ‘true anarchists of the spirit’. For Carroll, Gnosticism represents a unique theology of revolt, a subversive doctrine of anti-morality and radical cosmological value-reversal. Gnosticism is presented as an integral belief system incorporating techniques of either libertinism or asceticism to implement a quasi-magical, esoteric programme. These ‘spiritual anarchists’ were, he claims, such a threat to the religious status quo (‘the black order of hierarchical Christianity’) that, unsurprisingly, they were violently suppressed by the authorities. Such, in a nutshell, is one of the many common perceptions of the phenomenon of Gnosticism, or the ‘Gnostic Religion’.

Both among the general public and the intelligentsia interest in this subject peaked in the years following the Second World War. In fact there is the possibility that what is commonly called ‘Gnosticism’ is – in the light of the insuperable obstacles encountered by researchers in the field – a product of the mid-twentieth century. It is a cultural artefact of the modern age with hardly any connection to the religious beliefs of late antiquity, a ‘Procrustean paradigm’ (Williams) obscuring the true dynamics behind textual sources.

Prior to 1945 this assemblage of belief systems and sects was approached mainly from the viewpoint of the early Christian heresiologists (Irenaeus, Hippolytus of Rome, Pseudo-Tertullian, Epiphanius of Salamis) whose writings, naturally, condemned ‘Gnostics’ as heretics: believers in irrational, blasphemous teachings – perversions of ‘true’ faith.

As the nineteenth century progressed scholars became more concerned with the simplistic exercise of symbol derivation – tracing the inheritance of motifs and symbols in art and literature across various cultures and time zones – and aside from the speculations of occultists, Gnosticism was of interest only in these contexts.

The occult approach to the subject may be exemplified by Crowley’s book The Vision and The Voice (written 1900-1909) as it draws upon the system of personified Aeons (the thirty Aethyrs) found in the Angelic works of Dr John Dee. This was a magical-spiritual system indirectly derived from ancient sources considered ‘gnostic’ or, more likely, Neo-Platonic. Other esoteric interpretations of Gnosticism abound in the occult community, while Neo-Gnostic churches with their roots in the nineteenth century, such as that founded by the Patriarch Synesius (Fabre des Essarts), still flourish in various forms today.

In the late nineteen fifties the study of Gnosticism attracted attention among a wider readership, partly due to the seminal study Les Livres secrets des Gnostiques d’Egypte (1958) by French expert Jean Doresse. But it was The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity (1958, 1963) by Hans Jonas that probably did more than any other work to cement the image of the ‘revolutionary’ gnostic vision in the popular consciousness and the developing anti-establishment counter-culture.

Jonas surveyed many relevant belief systems from a phenomenological perspective and codified many influential themes and motifs. Also, he linked the gnostic corpus to the pervasive notion of social crisis and made telling comparisons with Existentialism. For many, the allure of ‘secret books’, ‘hidden knowledge’, ‘the alien god’ and antinomian, anti-cosmic pessimism proved irresistible. It is this complex of psycho-spiritual ideas that crystallised the idea of ‘Gnosticism’ as many understand the term today. Perhaps the secret books of the gnostic sects, like the Necronomicon of H P Lovecraft and its many spin-offs, hold the keys to ancient mysteries and new, perhaps terrible, readings of human destiny.

When faced with teleological crisis, disruptive social change or political disaster the fearful imagination retreats into the murky underworld of the collective unconscious, the theological undergrowth of unorthodox speculation. The apparently ‘counter-traditional’ nature of supposed ‘gnostic’ belief systems presents the onlooker with a rich vein of appropriate symbolism. Here is a dark and anguished picture of the cosmos – a universe created by inimical powers. This identification gave rise to what some exasperated experts have referred to as a ‘menu of clichés’, the inflation of a jargon term – Gnosticism – into a fashionable category. A category that soon became so all-inclusive as to prove a hindrance to understanding.

Richard Smith and Ioan Culianu have listed the wide-ranging use of the term Gnosticism in modern times. Thus we find the term applied to the poetry and prophetic books of William Blake, Moby Dick, the psychology of Jung, Communism, Nazism and Existentialism. Albert Camus claimed that the Marquis de Sade was a Gnostic. The philosophy of Hegel as been defined as ‘gnostic’ along with Psychoanalysis, Marxism, James Joyce, Yeats, Kafka and the novels of Herman Hesse, to name but a few movements and authors swept up into the ‘gnostic’ stew. Even more recently ‘gnostic’ motifs and images have surfaced in the lyrics of musician Tori Amos who finds that Jesus was a Christian feminist. Some claim that science itself is ‘gnostic’. Culianu came to regard the term as a ‘sick sign’ a bucket term that has come to mean far too much – that is to say nothing at all. Clearly he was right.

The catalyst for the post-war fascination with Gnosticism was the discovery in Upper Egypt in 1945 of the collection of documents known as the Nag Hammadi Library. The ‘discovery’ of ancient manuscripts or inscriptions, arcane messages from a distant age, is itself an evocative event, bringing to mind exotic adventures in far away lands and the exploits of popular heroes like Indiana Jones or Alan Quatermain. In the Introduction to Rider Haggard’s novel She: A History of Adventure (1887) we find a reproduction of a facsimile of the ‘Sherd of Amenartas’, an ancient amphora fragment inscribed with the legend of Ayesha, She-Who-Must-Be-Obeyed, the Sorceress of the Caves of Kor. The ancient, enigmatic text is a gateway to mystery, adventure and wild imaginings. For many the discovery of the Nag Hammadi texts evoked the same ethos.

Reportedly discovered by locals engaged in a melodramatic blood feud the small cache of ancient Coptic texts were unearthed in a red earthenware jar in the caves at Jabal al-Tarif near the town of Nag Hammadi. This library comprised thirteen codices (twelve intact and one surviving only in a few pages) and eventually became the property of the Coptic Museum in Cairo. This collection comprises the largest single surviving set of Coptic translations of original Greek devotional works dating from the 2nd or 3rd Century or possibly earlier. Each codex contains a number of tracts, some anthologies more wide-ranging than others. For example Codex I (known as the Jung Foundation Codex) contains five tractates while Codex VI contains eight works, including the famous ‘voice of the revealer’ paradox poem Thunder, Perfect Mind. On the other hand Codex X contains only one work and Codex VIII merely two. One item The Apocryphon (Secret Book) of John is included several times and seems to be the most popular and respected tractate in the collection.

The entire library soon became popularly known as The Gnostic Gospels – unfortunately not one of the 52 tractates in the entire collection mentions the word gnostikos/gnostikoi (or the Coptic equivalent of that Greek term) even once. How very odd – very odd indeed!

Even among the sects anathematised by heresiologists close analysis shows that it is virtually impossible to identify any group of believers who actually used ‘Gnostic’ as a label of self-definition. Although the sects use a variety of nomenclature, including Pneumatics, Seed, Elect, Race of Seth, Race of the Perfect Human and Immovable Race the name ‘Gnostic’ is not among those used by devotees. In any case there is a need to distinguish between ‘Gnosticism’ and ‘gnosis’. The term ‘gnosis’ can refer to any mode of mystical knowledge, whereas the term ‘Gnosticism’ implies a generalised unity, some form of coherent, established, historical movement, system or religious organisation. Gnosticism means The Gnostic Religion, an entity for which ‘there is no evidence and against which there is much,’ to quote Michael Allen Williams. The idea of specialised mystical knowledge (‘gnosis’) as a factor defining a particular set of believers is widespread among many different religions – it is a very broad term of little analytical value.

The provenance of the collection remains a matter of speculation. One should draw a distinction between the possible custodians of the Codices and their producers. Williams speculates that the books may have been produced by fourth century Egyptian monks interested in examining questions of divinity and spiritual techniques for attaining transcendence of the created order. The writers of these scriptures would, at the time of composition, have found nothing un-Christian about the contents of the tractates. However the diversity of the contents has given rise to conflicting theories about the ownership and purpose of the collection. Possibilities include a particular sect of unknown designation; a heresiological resource used to refute unorthodox arguments; a haphazard collection maintained as general reading matter before the imposition of strict orthodoxy in biblical literature by Bishop Athanasius (in the year 367).

The codices fall into four rough groupings comprising items from the Corpus Hermeticum, part of Plato’s Republic and two other sets: ‘demiurgical’ texts and ‘non-demiurgical’ texts – among the latter there are items on the subject of Baptism and the Eucharist.

This brief survey highlights the particular group of texts defined as ‘demiurgical’, or to be precise ‘biblical demiurgical’. It is the demiurgical myth pattern that emerges as a particular type of revelation tradition within the Codices of interest to researchers concerned with the issue of ‘Gnosticism’. It might appear that these tractates indicate a religious innovation in the context of orthodox Christian teaching, and this might indeed be the case. However one must be clear on two points: firstly that all these texts are within the sphere of Judaic Scriptural exegesis, and secondly, that the demiurgical idea is not unique to Judaism, Christianity or an emerging new doctrine of ‘Gnosticism’. In fact the myth pattern is an import from older philosophical traditions, specifically from Platonism.

The main source of the demiurgic myth is Plato’s dialogue Timaeus (circa 448 BC).

The term demiurge (demiourgos) means ‘producer’, ‘workman’ or ‘creator’. In Timaeus the demiurge is the creator of the visible, material world – the sensible, mundane universe made from the four elements. That the material universe is a copy of an ideal universe existing only in the realm of Ideas or Forms, is an essential point of the Platonic mythic pattern. The Timaeus pattern is an example of cosmogenesis of the emanationist type. In this kind of system, by virtue of its secondary status, the ‘real’ world of human beings is already perceived as a degraded mode of existence, a downward emanation from a purer form of spiritual being.

However this kind of hierarchy also extends to the entities that inhabit the lower world. The demiurge created not only the Soul of the World, but also the stars and a caste of ‘lower gods’. It is these lower gods who are responsible for the creation of the mortal bodies of men, although the demiurge is thought responsible for their immortal souls.

In later antiquity this scheme was subject to vast elaboration and, as in the original Platonic system, the demiurge was differentiated from the ultimate principle of Good, a moral category closely associated with the Ideal Universe of Forms. Greek Christians and Jewish scholars influenced by Neo-Platonism and other aspects of Greek thought soon identified the demiourgos as the Creator God of Genesis. This is the origin of the biblical demiurgic tradition, a mode of Judaeo-Christian theological speculation that over time has given rise to the idea of ‘Gnosticism’. This analysis would exclude other religions or sects that promoted a dualistic vision – thus Manichaeans and Mandeans are not to be classed as ‘Gnostics’. While ‘classic gnostic’ works such as The Apocryphon of John should properly be seen as variations of the Judaic scriptural tradition, not a separate religion with a unique ‘revolutionary’ or ‘anarchic’ attitude. The two distinguishing features being (1) a distinction between the ‘ultimate’ transcendent deity (‘God’) and the Creator God of the Bible and (2) the theme of a message of reawakening (salvation) sent from the higher realm. This higher realm is clearly a variant of the Platonic ideal realm of Forms, later vulgarised in the familiar notion of a celestial Heaven.

Given that the terminology associated with ‘Biblical Demiurgy’ is a more viable and clear than that associated with ‘Gnosticism’ some experts argue that this category provides the only fruitful avenue for further research. One can but agree with this assumption, even if it spells the end of a romantic love affair with a fictional anti-establishment religion.

It remains to examine the motivations, if not the origins, of this variant tradition within Judaeo-Christian speculation.

The particular character of Biblical Demiurgical myths derives from moral preoccupations. Salvation ideology is above all an ideology of moral purity. The notion of ‘evil’ is therefore, not only central to the redemptive ethic typical of the Christian tradition (and all other puritan moral doctrines world-wide), it is also a notoriously difficult concept to integrate into a framework determined by a supernatural principle of ultimate Goodness.

The difficulties arising from the problem of evil and other anomalies or peculiarities in scripture (anthropomorphic characterisations of the deity, for example) account for the particular character of the Biblical Demiurgical constellation of mythic systems. It is strenuous attempts to deal with these concerns of Theodicy, sometimes in the face of satire and criticism from non-Jews and non-Christians that lead to the innovations enshrined in some of the Nag Hammadi Codices.

Michael Allen Williams draws attention to elements of Genesis that were well known as problem features of the scripture. For example, in Gen 1:26 the creator is referred to in the plural (“Let us make man in our image, after our likeness…”). Other stories, such as the Sin of Adam and Eve (the Paradise story); the Descent of the ‘Sons of God’; The Flood story and related tales of The Tower of Babel or the destruction of Sodom and Gomorrah (similar to the Platonic myth of Atlantis), all presented problems of exegesis. Innovative mythmakers constructed elaborate scenarios to account for the anthropomorphism and perceived moral difficulties of these texts.

If the very notion of jealous or angry deity worked against the idea of transcendent spiritual serenity, the Platonic demiurge provided a very convenient solution. Clearly the creator of ‘this world’ of sin and suffering was not an omnipotent, all seeing, Supreme Being incapable of evil, but the work of a ‘lower’ emanation or entity in the role of ‘creator’. Classic ‘gnostic’ texts are typical of this kind of early Christian hermeneutic speculation, giving rise in the natural course of events to sects and sub-sects later condemned as heretics. Modern commentators who seek to present ‘Gnosticism’ as a pessimistic ‘anticosmic’ religion of revolt with a special essence that sets it apart from the mainstream are clinging to a distorted caricature vision – despite their diversity and variation all the original ‘gnostic’ texts known to us are, in fact, Christian. There never was a distinctive unified counter-traditional religion of revolt known to its adherents as ‘Gnosticism’.

Furthermore it is quite misleading to see the writings under discussion as a radical departure from the norms of early Christian and Judaic moral thinking. It is only to be expected, given the entrenched misogyny of all faiths based on moral purity, that the source of ‘evil’ in both the Sethian Apocryphon of John and Valentinianism (to cite just two examples) is a feminine principle. It is Sophia (‘Wisdom’) who initiates the degeneration of the emanations of being and disrupts the ‘serenity of the divine world’ (sometimes seen as a ‘household’) by a self-willed act of imaginative projection. Achamoth, offspring of Sophia, a personification of imperfect thinking, is also a feminine principle. In the Valentinian system it is Achamoth who creates the Demiurge, who, in ignorance of the supernal realms claims “I am the lord, and there is no one else…” (Isaiah 45:5). This utterance is as a sign of hubris – even though the demiurge is the Creator, he is still a degraded spiritual entity compared to the ultimate Good, the true God. The Devil, Cosmocrator of the World is created by the Demiurge.

Thus, we see how, by an indirect chain of emanations, the evil principle, the Devil, is a descendent of the only female principle in this patriarchal scheme so compatible with original Platonic thinking. Plato taught that evil men were reincarnated as women.

It is true that various categorisations of higher spiritual principles (such as Barbelo the mediating first-thought or self-image of the supreme entity) are pictured as androgynous – but one can be sure that such an idea simply confirmed the ‘heretical’ nature of these sects in the eyes of the orthodox. Nevertheless the general drift of all these mainly ascetic doctrines conforms to the overall pattern of salvation ideology, an ideology compelled by its own inner logic to assert the debased nature of the sensible world; for, if ‘the world’ is not ‘fallen’ there is no need of salvation.

The levels of emanation and complex strata of lower gods, angels and Aeons simply represent a more baroque variation on the original idea that the ‘real’ world is but a pale imitation (inferior or ‘fallen’) of a higher realm of pure perfection. The notion that evolution implies a continuing distance from the first principle of absolute purity implies that all subsequent phases, or changes, are more debased, more impure than previous phases. This is one of the main tenets of all authoritarian systems – the idea that change is always change for the worse, that tradition is preferable to innovation – one of the main rationales for the suppression of dissent in this particular kind of ideological framework.

This is why Sophia is seen as an ‘unruly’ element, a personification of cosmological perturbation, enemy of stability and harmonious authority. It is an interpretation serving the interests of a patriarchal caste horrified by the disruptive, truly anarchic (chaotic) potential of desire in general and female desire in particular.

At a more fundamental level these pre-orthodox, ‘heretical’ systems oscillate between the twin poles of temporality. Here we find, as one might expect, myths of the past and myths of the future. Myths of the past are creation myths, myths devised to explain or explore issues of origins, meaning and purpose, including the meaning and origin of evil. Myths of the future often derive from the universal notion of ‘deliverance’, sublimated (in the case of ‘Gnosticism’) via the Judaeo-Christian paradigm as the principle of Redemption or Salvation.

Insofar as the ‘gnostic’ beliefs outlined here fail to step beyond these parameters it is clear that the attribution of ‘revolutionary’ attitudes to so-called ‘gnostic’ believers is misleading, just as the notion that ‘Gnostics’ sought to invert interpretative traditions (‘value-reversal’) as a systematic programme of subversion is also misleading. Demiurgical interpretations of scripture represented specific attempts to deal with specific textual issues. These were issues well known as problematic and subject to continuous revision, analysis and scriptural surgery by many philosophers and theologians of the time. Of course, in many cases the church simply explained anomalies by allegory and parable, but others wrongly called ‘Gnostics’ invented alternative cosmologies using the familiar symbolic lexicon of Platonic philosophy in synthesis with Judaic myths and traditions assimilated into Christianity.

The origins and identities of the authors of the Nag Hammadi Codices will probably remain unknown. Behind these shadowy authors one should image a tangled web of complex theological speculation giving rise to multiple mythic innovations. The outcome of this process being the multiplicity of demiurgical interpretations found in the known sources. One thing, however, is quite certain: there was no distinct ‘religion’ or doctrine called ‘Gnosticism’ by its followers and there were no ‘spiritual anarchists’ in late antiquity.

 We can be sure that this idea is a symptom of modern anxiety or anomie, a product of twentieth century pessimism. ‘Gnosticism’ is a modern myth – the myth of a Religion That Never Was.


Select Bibliography

Carroll, Peter J. Liber Null and Psychonaut, Samuel Weiser, 1987
Howatson, M. C. The Oxford Companion to Classical Literature. OUP, 1997
Jonas, Hans. The Gnostic Religion. Beacon Press, 1958
Pagels, Elaine. The Gnostic Gospels. Pelican Books, 1982
Plato. Timaeus. Penguin Books, 1965
Webb, James. The Flight From Reason. Macdonald, 1971
Williams, Michael Allen. Rethinking Gnosticism. Princeton University, 1996


Illustration:  The End Of Everything, 2000

 

Tuesday, 28 June 2011

Fantasies Of Displacement

















Stigmata Junction (Step 55 from Stride) by Thomas Wiloch, editor of the elusive US magazine Grimoire, contains twenty-six short prose texts and fourteen collages.
The prose work avoids stylistic experimentation, allowing each narrative to make its impact through the bizarre nature of the action portrayed. Wiloch deploys a repertoire of disquieting images or motifs: the sixth and seventh vignettes recall Ballard – a limitless conglomeration of consumer durables buried beneath the sands of a beach (‘At the Beach’), the automobile which, like a sinking ship, slides beneath the earth of a quiet field (‘Returning’). The third text in the collection, ‘The Head in the Box’, a Poe-esque guignol, features a nameless protagonist haunted by the screams from a decapitated head kept in a box in the closet.
Billed as ‘of a surrealistic nature’ this is Surrealism with a small ‘s’. In fact Stigmata Junction operates in that grey twilight domain of post-surrealist fantasy, not so much pure psychic automatism as fragmentary confrontations with alien Otherness, described in a symbolic vocabulary of closed rooms, casual catastrophe, uncanny Fortean phenomena (gnomic messages raining down from the sky), rituals of cruelty and fleeting visions of transmundane worlds (‘This Family’s TV Set’, ‘The Starfish Eye’).
Most of the pieces arise from a single theme: displacement. All Wiloch’s protagonists suffer from a sense of displacement that provokes fantasies of loss. Loss of identity, as in ‘His Fragments’ and ‘Dissection’, where the fragmentation of personality is encapsulated in the motifs of smashed glass and mirrors containing the enigma of ‘his secret name’. ‘Everyone was frightened by the death of the world. Nothing seemed to replace it.’ runs a line from ‘The Day the World Died’, echoing another theme of loss: loss of belonging in the world.
In Wiloch’s universe normality is vaporized and meaning has collapsed, existence is indescribable (‘Chained Reaction’), all answers are incomprehensible (‘Unnatural Formation’). Familiar objects like desks and TV sets take on a life of their own, motivated by malicious intent. An occult antidote to this alienation may be implied in ‘The Tribute’ where control over the authorities can be gained by shedding one’s blood.
The fourteen collages which compliment the text are in the style pioneered by Max Ernst in the 1930s using turn-of-the-century popular engravings. These have an almost friendly familiarity at odds with the more sinister texts and do not quite pack the punch they might. All in all however Stigmata Junction is a pleasing excursion into the macabre.

Published in Stride 22 Autumn 1985

Thomas Wiloch 1953-2008 a personal tribute by Thomas Ligotti

Illustration: The Mysteries Of Inner Space, 2000

Sunday, 22 May 2011

Words From Nowhere

INTERVIEW WITH A C EVANS

Susan A. Duxbury-Hibbert

August-November 1996


You are known as both a writer and an artist. What is the starting point for a project, the drawings or writing?
This is quite a difficult question actually…ignoring external reasons for starting something (like being asked specifically for a poem, or specifically for a drawing) and concentrating purely on the creative viewpoint, one has to recognize the different ‘dynamics’ of different forms. Prose-versus-poetry, collage-versus-drawing. What is meant by a ‘starting point’? In the final analysis a starting point may not be a conscious thing - it’s an inspirational thing. Nevertheless there is sometimes a deliberate, definite, intention to work with visual rather than verbal methods/materials or vice versa, but the origins of the intention are non-rational. A starting point may be generated by idea-level interconnections between verbal and visual output, or continuous immersion in art-literature may prepare the ground for a ‘next step’.

When did you start drawing/writing?
I have childhood memories of drawing from sometime in the mid-1950s. My father had some artistic abilities and tended to encourage me - this was real juvenilia: pictures of soldiers and airplanes or whatever. Later on, about the age of 17 (in 1966) I suddenly started to get more serious about it. The trigger was finding the work of Aubrey Beardsley - the style and general tone of his work was quite an eye-opener...then I discovered Surrealism and started making collages.
Even as a kid I was quite a bibliomaniac, so any crossovers between art and literature interested me. The fact that Surrealism was not just to do with painting was very important. As the first Surrealists were poets, not artists, the whole movement plugged into, and extended, that nineteenth century avant-garde tradition of experimental writing (Baudelaire-Rimbaud-Mallarme-Jarry). This became more and more significant to me. So I got a typewriter for my 21st birthday and started writing: initially fiction (the obligatory, abortive novel and ‘decadent’ short stories) but eventually poetry, after doing some translations of Max Ernst and Messiaen lyrics.

What inspires you to start a new project?
Perhaps inspiration is the unforeseen consequence of immersion - immersion in materials, researches, Myths, influences, precursors. Perhaps, at a deeper level, it is some sort of psychosomatic urge, the result of unfocussed psychic pressure from the unconscious, a surge of neuronal energy, a perturbation of the psychic atmosphere, which finally crystallizes in words and images.
The titles of pictures are a sort of poetry. The collage process is internalized (psycho-montage/ psycho-cut-up) as well as externalized in the traditional Surrealist Ducassian Encounter of disparate material elements. Art emerges from the (al)chemistry of the creative process, through interaction with the prime materia, the massa confusa, of unrefined unconscious matter. Works feed on each other - collages and drawings can inspire poems and poems can inspire drawings. Drawings can evolve from the collage procedure. Works emerge in cycles and spates - groups of poems are somehow related to each other, sets of drawings share the same motifs and techniques.
Sometimes, of course, an external requirement will be the pretext for a project - but the non-rational, chance aleatoric factor must always be there. If a project is to ‘work’ it must be an active element in the transformation process. All art is transformation, the perpetual, unstoppable transformation of the day-to-day in which the mundane becomes the bizarre.

What part, in your opinion, does illustration play in adding to a text?
‘In The Beginning Was The Word’ someone said. Well, don’t believe it. Pictures are primal. The image in the mind’s eye precedes utterance, or, to quote Duke Ellington: ‘There’s always a mental picture’. I think there has to be a kind of synergy - a deep affinity - between any image and the words it is used with. This affinity may not be obvious or concrete. Chance encounters between poems and pictures in the editorial process can often give rise to effective associations.
In a different context one may think of texts illustrating images rather than vice versa. For example The Cascades was a set of poems written to ‘accompany’ some pictures by Rupert Loydell and, more recently, both Martin Duxbury-Hibbert and Norman Jope have collaborated by providing texts (Between Alien Worlds and Zones of Impulse) for sets of images provided in advance of literary composition. In these cases successful!
Illustration depends upon a feeling of ‘rightness’ or integration into the finished product. Equal value resides in both text and illustrations. Textual content can be derived from the images. Literal illustration is ok for factual and instructional situations but I am more interested in these more oblique relationships between words and images.

When did you start publishing your work?
I first started publishing drawings in about 1968 as greeting cards. Then I managed to get drawings
Into various occult magazines during the mid-1970s and also a few lit. crit. articles and reviews from
1980 onwards. My first poetry publication was in Stride Magazine, and Stride published the first
collection of poetry and drawings, Exosphere, in 1984

What artists have influenced you?
The earliest artistic influences I can remember were illustrators - Mervyn Peake (The Hunting of the Snark and other books), Tenniel’s Alice illustrations, Eric Fraser and Joan Kiddell-Monroe - again, this was when I was kid. I really liked fantastic things and, in the case of Frazer and Kiddell-Monroe, hard-edged linearist things. When you’re that young you don’t think about ideas like Abstraction, you react to the imagistic qualities of what you see because that’s the way the imagination is.
Another key influence was Japanese Art. We had some volumes of drawings by Hokusai, which I was always looking at. His work is very naturalistic but it can also be very macabre and grotesque and ultra-stylish. Remembering the period 1966-1970, when I was trying to find my way is very confusing - there were so many ‘influences’.
The closest I got to contemporary fine art or gallery art was Richard Hamilton’s reconstruction of Duchamp’s Bride which he did for a big Tate retrospective around July ‘66. The irony of Duchamp’s stance and the iconoclasm of Dada were very important - an antidote to the Peace ‘n’ Luv culture! But then again I was undoubtedly sympathetic to Psychedelia and Op as well.
I still like Sixties design and art movies like Performance - the influences were an intermedia hotchpotch: Art Nouveau Symbolists like Klimt, Jan Toorop and Khnopff. I like Odilon Redon, Hieronymous Bosch, Grunewald, Durer, William Blake and Goya…Aubrey Beardsley…Alfred Kubin. Also the assemblage sculptures of Louise Nevelson. There was a piece of hers in the Tate called ‘Gold Wall’ which was a stylized structure of abstract, rectilinear box-shapes and compartments encrusted with commonplace, ‘found’ objects such as old chair legs and wooden slats. The whole thing was painted a uniform all-over gold colour. There was a clash of materials in Nevelson’s work, which greatly appealed to me at the time.
It’s necessary to identify different types of influence. There are precursors who influence by style, there are those who influence content and there are those who influence by example. There are some whose influence is a combination of all these factors. This is partly why it is difficult to discuss influences. There is also the problem of ‘originality’. I think everyone is influenced by someone, although lots of artists and writers (in this country at least) think that admitting to influences is like some sort of confession of inadequacy. This is just as complicated with literary influences as it is with artistic ones.

So what about literary influences?
So far as literature is concerned I would have to mention the French tradition: Baudelaire, Mallarme and Antonin Artaud as a major influence in various ways, also Huysmans and Andre Breton. My Pre-formative reading was Science Fiction (mainly British), Fantasy, Horror (particularly Poe and Lovecraft) and all sorts of myths and legends. This established a continuing involvement with ‘popular’ genres that continues to the present.
As I said I’m a compulsive bibliomaniac and read all the time. It all goes into the creative process. The American Beats had quite an impact. Beat style was so un-English, so un-literary, or so it seamed at the time. I remember reading Ginsberg’s ‘Howl’ and Burroughs’ Nova Express and being instantly converted to a more ‘modern’ attitude to writing.
Thinking back to the same period I would name the following ‘literary’ influences: Arthur Machen, Lermontov, Thomas Pynchon (especially), De Quincey, Alfred Jarry (Faustrol), Robert Graves (The White Goddess), De Sade, Gerard de Nerval, Boris Vian, Angela Carter, J.G Ballard, Nabokov (Ada), Barth (The Sotweed Factor), Borges, and Jean Genet.
There were various non-fiction/critical works that were significant I think. For example, Jung’s writing on Alchemy, The Romantic Agony, Marie Bonaparte’s psychoanalytic study of Poe, Masters and Houston’s Psychedelic Art, Robert Greer Cohn’s book on Mallarme, Hans Bellmer’s Anatomie de L‘Image, Colin Wilson’s The Outsider, The Tibetan Book of the Dead, and Opium and the Romantic Imagination by Althea Hayter. A later influence was Samuel Beckett. His work, particularly the short prose and the novels (the Trilogy and How It Is) is a landmark in the imagination. Absolutely no one can afford to ignore Beckett. A combination of factors (including the influence of Austin Spare) induced me to read a lot of occult literature - but that’s another story....

Do you exhibit/ sell your artwork?
I participated in an exhibition called Cross Section in Chelmsford 1968 - but that was a one-off. I’ve never seen myself as a gallery artist or involved in the art market - it just isn’t my scene really. I see ‘originals’ as ‘masters’ for reproduction rather than traditional fine art artifacts. I’m not really geared up to do commissions and things like that. As I said - not really my scene.

What is your method of working?
Steve Sneyd has observed that the poetic act is like trying to snapshot the fragmentary immediacy of the brain’s workings and compared his methodology to ‘a trapped animal’s gnawing of it’s own leg....’. In a sense he is right about this. It is difficult to cultivate the self-awareness and objectivity needed to comment on the methodology of the creative process beyond surface characteristics.
In writing I was influenced by the minimalism of Poe who criticized the viability of the long poem - I don’t write long poems in the sense that Spenser’s Faerie Queene, or Paradise Lost are long poems. So minimalism, even miniaturism, is intrinsic to my method in many respects. Also the Postmodernist blurring of boundaries, perhaps inspired by Borges idea of 'ficciones' - cerebral, laconic, hermetic, labyrinthine, enigmatic - these are often some of the qualities I look for in a sphere where the essential differences between poetry and prose are unclear.
The poetic methodology is most elusive, Often I find myself working with a surreal psycho-montage of wordflow, sometimes incorporating ‘found words’ or cut-ups or phrases that simply emerge from the unconscious (Words from Nowhere). I regard many of my ‘poems’ as borderland texts, neither prose nor poetry. There is a narcissistic ‘working up’ of drafts and an element of faction where quasi-autobiographical or historical research material merges with pure fantasy. I reject traditional prosody as the technique of a dead era.

What about drawing methods? How do you go about obtaining the final image? Do you have a clear idea at the outset, or do you do many variations?
Drawing methods are varied. Often I will work from a store of sketches and notes for visual ideas, which I keep. These are usually pencil sketches but can be ink drawings and doodles as well. Sometimes a drawing can be spontaneous and committed to paper right away. Sketches may be quite expressionistic and unformed to begin with but then go through a number of different of versions and stylisations.
Areas of detail in Rapidograph drawings are done directly onto the final drawing in most cases. These are usually detailed areas of stippling and fine-point decoration, a sort of amalgam of Moreau’s encrustation, Beardsley’s stipple technique, Seurat-like textures and Ernstian decalcomania-like textures. This sort of work can be very time consuming. In many cases compositions are derived from pre-existing collages. Sometimes I use ‘found images’ derived from, say, newspaper photographs or magazines. Sometimes there is a pre-existing mental image and it’s like taking a snapshot. In many drawings there is a deliberate use of ‘negative space’ in the composition - space derived from the chance lines of the pen or pencil.

How necessary is it to you that you are published & ‘known’? Would you continue to write/draw if you had no public outlet?
I am reminded of a section in Colin Wilson’s The Outsider - he was quoting T. E. Lawrence (Wilson saw Lawrence as an archetypal ‘outsider’ figure) who said that a craving for the power of self-expression was the most decisive driving force in his life. This craving is the only antidote to the nihilism of our age. Without this craving for self-expression there is nothing, literally, Nothing.
Artistic creativity is the way to achieve maximum self-expression. This is an end in itself but the craving is capable of transformation – self-expression becomes individuation, individuation becomes self-initiation. An infinite process of self-initiation, a sort of Aesthetic Gnosticism perhaps. In this context publication is irrelevant. On the other hand creative editorializing can become part of The Work. Working with Stride and Memes and other magazines has lead to unforeseen creative activity through interaction, publication itself becoming part of a wider transformation process.

Do you conceive of a contemporary context, or do you feel you are working in isolation?
Well, I do conceive of a contemporary context - I also feel I’m quite isolated in what I do as well! I’ve always been interested in what you might call cultural history - the evolution of aesthetic and religious ideas, so this sense of history helps me to try to define my own contemporary context.
On the other hand my interaction with immediate contemporaries is rather limited these days and I find a lot of SP type poetry and stuff rather alienating. It’s always difficult to name names but, if pressed, I might cite Steve Sneyd, Robert Shepherd, lain Sinclair, Norman Jope, Rupert Loydell and Martin Duxbury-Hibbert as current writers who may overlap with some of my own concerns.
My original sense of contemporary context was shaped by a sort of ‘post-everything’ feeling. It seemed to me that the transition from Surrealism to Postmodernism via Pop, Situationism, Psychedelia, Neo-Dada and Op from 1966-1971 was the beginning of some sort of end - an End with a capital ‘E’, in fact. As Hassan said about Postmodernism: it ‘dramatizes its lack of faith in art even as it produces new works.’
The truth is that, in this era of ‘post-everything’ and loss of faith, one didn’t really look among one’s own generation for a contemporary context. Except, perhaps, in semi-commercial fantasy art, Psychedelia and satire (Roger Dean, Bruce Pennington, Wes Wilson, Michael English, Scarfe, Steadman), one looked to the survivors of the avant garde who were still with us. In the visual arts this meant Duchamp, Chirico, Ernst, Bellmer, Leonor Fini, Matta, Burra and Francis Bacon. I think my graphic style was very influenced by Bellmer - he must be one of the greatest draughtsmen of the twentieth century. In literature there was Andre Breton, Borges, Ballard, Angela Carter, David Gascoyne, Beckett and William Burroughs. One was conscious that they were all still around producing new works. They were the contemporary context for me.
Yet, throughout the period the sense of an ending was exacerbated by the deaths of nearly all these major figures. Breton died in 1966 around the same time as the last major International Surrealist Exhibition (‘Absolute Divergence’). He was followed by Duchamp in 1968, Bellmer in 1975, Ernst and Burra in 1976, Chirico in 1978 and, finally, J. L. Borges in 1986. By the time you got to 1976 we were into the ‘break up of Britain’, The Winter of Discontent and the New Dark Age of the ‘Enterprise Culture’…one tried to build on the previous era.


Illustration: One Gothic Night, 2000

Saturday, 14 May 2011

A Walk On The Beach














A Walk On The Beach

We’re in remarkable company (festival chic
Luxurious mascara, tight white jeans)
Turn on tune in fall off the edge of the fairground
Summer beauty limited edition lost highway
Variation on a modern classic theme:
Got the looks? Got the moves?
Come for a walk on the beach
With me…

They don’t
– they can’t
– have everything
Your opinions are superfluous
Lose yourself (in one or two takes or
A glass house with resident beautician)
Feel the heat remove unwanted hair
All over the place, kill your pet rat or
Smash a pink ceramic piggy bank;
With oodles of vintage bubbly we
Rehabilitate ‘the sport of fashion’.
Just waiting for a response –
Rollicking in Santa Cruz or somewhere
In London, dream streets away from
All those ghastly types in denim jackets

Turn on tune in fall off the edge of the fairground

Undercover and/or over ground at some arty show
Where they all hang out, finding just the right beat
Discussing the latest debauchery, taking it
All to a new level on a gorgeous isle far from here
Where there are just too many reasons,
Just too many corridors – and far too many stories.

Turn on tune in fall off the edge of the fairground

Waiting in the wings for another new friend
To seduce with something truly precious and

We don’t mind the not-so-distant future…

Suddenly the dining-room doors opened…

Turn on tune in fall off the edge… where
The horizon meets the sea.

Published in Inclement Vol 11 Issue 1 Spring 2011

Illustration: Neutral Enlightenment, 2000

Tuesday, 1 March 2011

The Shadow Of The Uncanny

The longest period of human history is human prehistory – yet, generally speaking, the implications of this are not understood. Just as the greatest proportion of the sphere of the mind is a dark, undiscovered continent – the unconscious – so the greatest proportion of human experience, our pre-literate, pre-cultural history, is also a vast sphere of the unknown. All the phenomena of consciousness are infused with indirect, unconscious influences, similarly all the experiences and ‘achievements’ of mankind during the current, brief phase of evolution (‘history’) are rooted in an obscure and distant past. This past is inaccessible to us even though it overshadows every aspect of our daily existence. Like the microwave background radiation – the barely detectable evidence of the earliest cosmic era that permeates the present universe – vestigial traces of mankind’s earliest and most traumatic experiences permeate the contemporary actuality of being. We have become so adjusted to our present mode of psychical life that these vestiges have assumed the paraxial character of radical alterity. Their marginal presence is so tenuous and indefinite that we have never grasped their significance – that they constitute the weakest of evidence for the vacancy of collective amnesia, a yawning gap in the human time-line. Not so much a loss of memory but, perhaps, vestiges of inexplicable experiences endured during an era before the evolution of memory itself.
Picture the ‘space’ occupied by our fragile self-awareness bordered on two sides by gulfs of impenetrable darkness – on the one hand by an abyss of the distant past, on the other hand by the shadowlands of the mind.

Published in The Supplement Issue 22, 2005

Illustration: Echoes Of The Past, 2000

Saturday, 20 June 2009

Back Into The Night



My Life As An Assassin - A Twilight Zone Chiller

Voici le temps des Assassins - Rimbaud

Dazed and distracted I recall my former life as an assassin

Blood orange sands smoke trails shapes of infinity darker side of iconography origin of sexual differentiation – this is very much a personal statement

I stood resplendent in polyester in a series of far-out Fellini-esque entertainments filigree solarised film footage seemingly straight portrait obscure underlying action knowing genre piece spectacular effects kick ass lotsa love… now you begin to look like an eerily atmospheric cult movie from the sixties

Highly polished twilight zone chiller beautiful colour negative images ethereal visions strange telekinetic powers pulverising visceral energy truly terrifying emotionally charged engrossing fantasy elements bathed in dramatic Technicolor inserts excruciating jokes nudge-nudge humour central premise revitalises well-worn amnesia device with expressionist lighting and the austerity of virgins

Unable to cope with accidental death but retaining the style of the original I fell into the arms of a vengeful Hispanic street gang tribe of down-at-heel Puerto Rican hookers took refuge in the sewers captive zombies rebelled using experimental methods to bring them back into the night delighted to welcome an acclaimed singer-songwriter paranoid outsider looking for inspirational source of new album sing back the symbols enter through a mirror tricks me into drawing cross and curve with bandaged hands

Intriguing striking mysterious haunting theme soundtrack set on location impressively photographed fanatical guerrillas huge gold doorway leading to modern day troubles detailed black and white sets words from all twenty-four books stunning use of graphics intelligent ambitious key example of avant garde poetic metaphors traditional training rituals courtship marriage greed life-power-money original tinting and toning

In the throes of new lusts dying multi-billionaire explores opposing cultural worlds teenagers who like Salsa and Carmelita’s monologues women’s prison films (subverting stereotypes of mature ladies and post-modern men) complex subjects of social identity what exhilarating nerve what a dazzling display of sheer zest comic romantic melancholic drawn from space-age pop dawn of hi-fidelity original talent dark companion showcase high end audio reproduction indispensable veers from surreal hilarity to political upheaval and back again

Zillion trends in hi tech jinks with gangs of twatted clubbers lurching about like idjuts to unfashionable springy rhythms neon-lit underworld sea of love river of hate spiritual journey through Hell On Earth and back again

A glossy comeback vehicle no more editing with razorblades no more quirky signals etched on walls no more lonely soul-searchers ruthless specialists in military flesh piercing long-fingered aristocratic fops Celtic daydreamers potential suspects celluloid visions of secret agent or menaced assassin involving themes of fun hugs and cuddles sexuality and violence just watch our jet-set gaucho zoom into overdrive

Where’s the supernova?

Sombre skies link dotty monologues drag performances over the top production numbers drugs booze and drive-by shootings peek inside the editor’s war room complete with quantum beam splitter and a cornucopia of collectable rarities try impersonations with improvised dialogue sharp cruel witty no more pimply street-boy types just examples of red-hot live merchandise a solo performance until the cops show up and follow a group of women who set sail in a Chinese junk seeking adventure new life far from this shrieking abrasively satirical foray into wanton abandonment crazed family abducting stray refugees incorporating them into Golden Age of Hollywood shock

Echoes of mad interviews packed with astonishing revealing moments

Spaced out like a toothpaste commercial projected over dark intimidating housing complex we immerse ourselves in an amazing neural world exhibiting flare to spare and aural clichés holding this thing together is Leon Theremin’s Ether Wave an all-too-regular feature rising to the forefront of memory unusual poise pazazz playful provocative tip toeing along Boulevard Haussmann skirting the middle of the night neatly tongue-in-cheek outlandish costumes neither sympathetic or understated script dense awash with arty French movie tropes revealing the killer a young violin player

Back from the land of the dead like the poet who knew too much I arrive on Bitch Island grim cyberpunk world desolate wasteland populated by a few anguished young men looking like Pasolini threatened by environmental disaster and loops of Barbara Streisand songs amplified soundtrack roll call of the great and gorgeous no plonkers no chaser standard situation indefinite TV self-portraits lots of silent black and white photography

(We have been working on this since that mid seventies first feature about a young woman bored with her boyfriend smashes violin sucked into universe of downmarket noir features with the all the hallmarks of knee-jerk gore this means we reassess our future

Visions of irrational netherworlds suppurating ecstasy pleasure-pain downtrodden masses thousands of extras unforgettable hunger trendy interiors classic seductions Antipodean disco-dancers showcased in epic productions watch the crowd go crazy depth emotional insight vast international nuclear conspiracies mixing politics with myth and fantasy these were both our strengths and weaknesses plus my poetic fascination for the interplay between inanimate objects sinister metamorphoses split screen contrast situations and the dark malevolent tone of the post-war Absurdist tradition)

Meanwhile on the far-out fringes of ‘the permissive society’ lurks an irreverent humour explicit material which may offend some viewers with luck and a fair wind hey ho precipitating usual yuppie nightmare of young Manhattan literary agent pushed ‘over the edge’ into the whip-cracking world of a wicked dominatrix plastic clients prowling through labyrinth of rooms acting out grotesque parody of undercover secret society pain humiliation so-called assassins lurk in corners elaborately montaged astute media manipulators can you have the rock without the roll the swing without the…

In Europe nothing has changed steam still splutters from the pool leitmotivs rain down from the sky in gay abandon buildings are old dirty magnificent stylish and dramatically allegorical I erupt into frenzied bloodshed over two hundred locations two thousand costumes elements of a giant fresco running time three hundred minutes with intermissions to allow for sinister moves towards our hero a local boy scene a remote country house where Gladstone spent many a weekend researching The Estranged Attractor background modelled on vague vista-vision cosmopolitanism celebrated climax at the Royal Albert Hall as a bunch of hard-nosed space-marines pitch headlong into a web of extracts from Rimbaud’s poems a network of cross-border kidnapping and one of the best loved British thrillers

Naked as tortured emotion

Singing symbols back to front round and round all places the poet used to visit on the run in London one of most terrifying moments in current drama not so much a search for the East more a deflation or ‘deconstruction’ of big time aspirations as he festered underground in Mrs Scarlett’s Rooming House Camberwell dosser’s paradise brilliant new wave language of verbal colour criminal love paraphrase of maybe/maybe not rewrites off-cuts personal memories found objects old bus tickets possibly work of fashion-conscious metro-centrics excavating rich vein of neo-Dadaist humour cheeky enterprise harsh times something for everyone skipping through chance encounters semi-abstract associations old punk style ‘no wave’ link-ups with cool jazz

We can never know the answer we can never express the dynamic like an assassinated poet on acid oddly life-affirming oddly oddball familiar faces well worn amnesia device another nice one make you sound like one of last year’s top media personalities

Series takes off uncompromising production design externalising desire warped limits orthodox syntax in equal measure farthest reaches final frontier unearthly terrain mapped out by intrepid explorers of inner space alienated outsiders yes we are at the outer limits of representation folks from the sublime to the ridiculous forget those arty classics rediscover the night with its needlepoint of stars just die for this one brooding visuals heavy head-nodding deep breaks obscenity charges baton charges Goth girls with attitude sinking Chinese junks trippy paraphenalia grief murder dark electro feel months of planning now we can all kick ass lotsa love…

Wailing gnashing teeth true variety style trash stunts back into cinematic night moves comic songs dirty plates juiced up vibes deranged hobos mad tender dark suicides muggers lounge lizards killer docs nasty nerdy head-cases mouldering polemics lie detectors literate dramas wheels within wheels unspeakable obsessions boundaries of known pathology ignore the hype try not get too excited even holiday snaps and old home movies send strange signals to shabby weirdo stalker types unshaven smelling of dog’s piss levitating in back alley laudro-mat fear reflecting degeneration

Sublime gloriously textured hands in air recall my former life as an assassin in drag orange sands visceral energy mirror trick melancholic dawn over cityscape– now, you tell us a story…

Illustration: The Estranged Attractor, 2001