Viscosity

So, a good friend of mine is working on a very exciting sounding art installation which explores the physical, literal viscosity of sociological concepts (that is, if they were liquid). I think its a fascinating idea for a visual piece, and am really, really interested to see how it will turn out. If any people associated with galleries here in Bristol are reading this, please contact me soon to discuss putting on a live arts show based around this installation.

Anyway, I thought I’d write a poem in tribute to the idea itself, seeing as I haven’t seen the piece yet. I quite like the idea of paying tribute to an idea – for that is the direction art has to head towards (but most probably never quite reach, for that would be potentially disastrous within the frustrations of the postmodern paradigm!), that is, the worship of the idea; the seed; not the physical, tangible growth.

A Study In Viscosity – First Viewing, 15:05

See, a full glass vial

Atop a wooden stool, balanced flat-bottomed

Too close to an edge.

Muddled with clockwork, a pendulum swings

Tiny and brazen amidst liver and nails.

 

The liquid is moving, is pushed in

A parliament of pipework, capillery fed.

One-way valves create traffic,

And teeth will grow.

We shall call it public.

 

Light is refracted within

Needle-fine tunnels, the stickiness sweats

(And always has done).

Pulsing like molasses, a sapping hourlapse

It slips down the side with a visible skin.

Let us call this thickness time.

 

And water, always with density constant

Comes with too much ease.

Watch the canvas below drip quicksilver

And give you flashes of the greener wood,

Flashes of what wants, and isn’t.

Let us call this culture.

 

See a glass vial, and see too much more

Balanced on a stool in a brightly lit room.

Sighting God In London – Scenario 1

When I was losing my mind about a year and a half ago, I started writing about small, mundane religious experiences happening in London. I like the thought that every minute of every day things are happening that would have once been considered miraculous, not even too long ago. Plastic forks. Plastic forks! Eighty years ago, the idea of plastic forks would have seemed amazing, absurd, utopian. Now, we fill our bins with them. Anyway, I had an idea for a collection of stories which involved people finding themselves in symbolically significant situations in London’s unseen temples; Westminster Tube Station, The Savage Garden, Deptford Bridge, The Serpentine.  Each one would record a singular event, which was both much more, and far less than the sum of its parts. I wanted to play on the tragically accurate stereotype of the ‘London Face’, impassive, uninterested, aloof. I wanted to have God as a commuter, a plastic bag, the reflection of your face in the tube window as you go through yet another tunnel. This piece is unfinished.

 

As the heaving train pulls into Westminster station, I can feel the subtle, ordinary paranoia that comes with these journeys, a free token given to those who have been in the city already too long. Perhaps the only time in their day when they are literally surrounded on all sides by figures of myriad cultures, each with stories that could fascinate and inspire; and yet the English disease pervades, and pulls us all back from even making eye contact for more than half a painful, embarrassing second. Wave after wave. And so I stand, too tired, and filled with that peculiar sense of hopelessness you only get when you’re on the tube, lookong for a seat. People rise, and I move collectively out into the platform.

Each time I travel through the stations I feel the same; as if I am in an inverted cathedral, spire caught in rock and loam, the faithful subway drones passing silently around its zenith as if they know they are in a holy place, heads lowered and hooded, a parikram cloister pounded deep beneath the London soil and tarmac.
This day was not unlike any other time I have passed through; the journey begins with saying goodbye to somebody, often saddening, on this night a great relief.
We start our pilgrimage downriver, at Victoria. If stations do carry a subliminal air about them, then for me, the most depressing example could be this one. A port of farewells for almost six years now, I have grown to despise the place. You rise, choking, from one of the filthiest areas imaginable, (you can watch the rats watching you, praying to the golden arches on the district and circle lines) through a stretch of cheap linoleum so crammed with tourist it’s like a filtering process, a system of londoncentric osmosis which forces you out into an enormous blank space. Here, people stand and wait. They are empty pixels.Drinking bad coffee with the smells of fast food and soap filling their blackened nostrils, they wait and wait until they have to rush. And all I ever had to rush for there was to say goodbye to a lover, or a friend, or an acquaintance. Goodbye, I love you! And then I too must stand and wait, becoming one of those whom moments ago I was cursing, as my light dims and my vacancy emerges, turns itself over. I wait, standing, drinking bad coffee and choking in the odours of goodbye.
But only two stops away on the carriage of mundane fear, of typical paranoia, is the grey and silver abbey, the machine that I have to walk through. The punishment has past, and had to pass in order for me to witness a glimpse of what the machine would see as divine.

We haved moved on, though. To Westminster station, the cathedral. This place is beautiful… It has a certain sterility, a chrome and black vinyl taste which compliments its vast depths, flanked by grey stone walls, which stretch down, and down to a non-slip metal jigsaw of platforms. High notes of satin, of glimpsed thigh, and low notes of delicious, salty tar on the front of the palette. Escalators fight for room, and cross each other over five flights, filled with their production line of commuters and tourists, here to see the houses of parliament and the abbey, unwittingly passing through a holy relic of modern technology and engineering. The station revolves like a prayer wheel, endlessly streaming its components through its system. Those who exit; blinking into the sodium London light, are replaced by another at its very pit who must begin the pilgrimage of the modern laziness, climbing dozens of feet on legs that do not move.

I move onto the first escalator, taking me away from the uncharming shabbiness of the green and yellow stripes, and into the sanctum chromium. One by one we stand in single file, always bound by localised etiquette and urban mythology to keep to the right, while the godless push past and walk down the moving staircase, gripped with the fear of having to wait longer. At the base of the escalator, the congregation divides.

Someone has seen it. Someone has seen.

A woman stands at the entrance to one of the tributaries, arms outstretched, alone, aghast. Her gaze is fixed to the dead space at the central nave, her eyes rise alongside the gradient of an invisible escalator. Forty feet above, I watch this. I watch this unknown pilgrim, this woman stare at something I cannot see. I am aware that people who were looking at me are now observing her too; confused, curious. A gap in the heaving mass begins to form around her, people avoid the space she occupies without even realising they are doing it. Within seconds, a perfect circle of lonely grey metal washes her feet and pushes itself outwards as if a wall is built, a brick each heavy second, and all the time her gaze still centres on an unmoving point of air.
She has gone. Turned, lifted, and thrust back into the fabric – the sphere closed and swallowed her, or the skin-heavy underground wind pulled her into the glass-clad orifice, adorned as it is with veins of yellow and green. I approach the sanctum at the base of the moving staircase, I have descended with a hydraulic hiss, and I watch amazed as a pattern blossoms. Each questioner who walks ahead of me stops for a second, or less, or more. They turn, and look upwards to a slice of empty inner-sky, they search a space for the shortest time before lowering their attention and moving on. Some seem satisfied, even subtley ecstatic with what the vision offers them, some are not, and never would be.
I step into the circle, the mundane, hallowed space, and turn to face the gap. I am there for the briefest of moments, golden, an avatar. I feel the heat of faith on the back of my neck, contracting my muscles and lifting my chin. My line of sight matches the assigned angle for the shortest time, my arms begin to lift involuntarily from my sides. My attention is snatched by a new congregation, fresh from the Eastbound rumbling, lining up dutifully atop an escalator. It is they now, who are watching intently, confused, curious at the allegory held in my pose.
I turn on my heel, a smile creeps into my face as I lower my stance in ordinary penance, feeling the shadow of millions of eyes, of two thousand years past and many thousand more to come, falling gently on my chest.

Too Many Stairs, Too Much Hair, Paisley’d Skin And Victorian Fayres.

Twelve Dreams…Scene One, Take One!
Walking in the beating sunlight, heaviest of early heats. A limestone surface faces me, a scar in the landscape into which lacerations have been forced. A staircase has been forged from the shells, a ladder for the smooth-skinned brother of Esau; virile and goat-lined still.
My face has been raped of youth with greasepaint: crows feet and forgotten magpie greed stain my eyes. Hair is falling across my ashen cheeks, thick Nordic braids hang heaving and wet on my neck.
Fourteen paces up the ladder, and I feel ancient. I feel biblical. I feel Vedantically old and yet I am thinking of the past that stretches only until yesterday… I am thinking of certain words spoken at a sister gorge, fingers entwined, years forgotten. I am thinking of what another must have been thinking. Must have been thinking. I am thinking of those thoughts being swept aside, young flocks of memories forced outside the sheep-fold, spat out and disgusted at their unwelcome presence in your mind, while I move in elevating circles, a crook around my neck dragging me down.
Thirty paces high, and I am struggling. My knees are straining with the weight of sweat-soaked velvet, of hair kept here and lost there, of lips, of beads. I am still ascending as a lens stays at my side. I am told to mumble, to sigh, and I did not realise I wasn’t. The sun is too bright to see anything, and so I see a room. I see three rooms, in three cities. I see four rooms, in four capital cities. I see a bed, I see a peacock feather. I see a tube of liquid, and I see a column stuffed with spiral stairs, with an angel straddling it.
I still have a long way to climb, I cannot even see the top.
I still have a long way to climb, I cannot see anything else.

Religious Manifesto (relating to previous post’s ideas for novel)

In regards to my previous entry, I have been trying for a while to write a spiritual text for an future, secular society. A sort of manifesto or treatise of a New Religious Movement (named ‘Spiricalism’ for now), which eventually will summarise the pre-birth hallucinations experienced by the characters in the text. Here are some ideas.

What Must Be Known

All men and women are born equal, and all come into this world free of prejudice and money and corruption. We are NOT born with sin, we are born pure, and innocent. We are born blessed, or infected, with visions; visions none of us can describe and yet all of us know. We are united by abstraction, we are kept apart by the incompatibility of language.
Innocence and equality are our birthright; anyone who preaches guilt and sin as things we come into this world with are heretical and seek to control your minds by placing you in a sense of debt to the infinite. We have free will, yet our society and it’s agents will attempt to take this from us, and sell it back at a profit.
Our goal in life is to cause no suffering, to cast no prejudices and revel in no anguish. To separate ourselves from the agents and systems of death and suffering – be they slaughterhouses or patriotic fools. Our goal in life is to find the meanings of the textures that flash behind our eyelids in moments of panic or despair, the pictures we see when our hearts are full.
Spiricalism proposes the death of patriotism, the death of laying claim to land which is not and never was ‘ours’ – how can man ‘own’ the earth, or even the smallest piece of it?
Without co-operation and respect, without love and sharing, without freedom and tolerance, there shall be no enlightenment. Without attempting to understand the things we see, the things we feel, and the connection between each other’s interpretations, there shall be no release.

The Only Sins Within The Religion Of Spiricalism

Ignorance.
Not simply being unaware of truths, as this is not necessarily ignorance. There are an infinite number of truths we may never come across in our lifetime, as we may never be in the right places, or meet the right people, or we may simply be unready to be presented with these truths. No, the sin is avoidance of what we know we must understand, a purposeful shunning of that which is necessary, no matter how unpleasant, distasteful or culturally uncomfortable that may be. Enlightenment cannot exist through ignorance and avoidance of the unfamiliar.

Avoidance Of Equality.
Equality is everything. In this lifetime, in this age of man we simply must put an end to the fetishisation of materialism and capital, the worship of the money god and the rifts it creates between us and our fellow man. We have created this cage, this abstract, numerical boundary which has grown to govern our entire lives, and for some brings shallow happiness and allows them to wax fat on the undertrodden, and for the rest brings nothing but misery, glass ceilings, and a driving force to escape an inadequacy which simply does not really exist.
Equality means a recognition of common humanity; that which every living person on this earth is capable. We all breathe the same air, and require the same basic amenities to exist. The fact that we have created this cage, this money-coloured abyss, has distanced us from realising that we are all born helpless, and exactly the same on every other level.

Self Denial.
This sin involves the denial of what we feel, what we instinctively know. The pitfalls of contemporary culture have encouraged us to deny the inner existence, to see the subconscious as merely a tool or a freudian broom closet, not something to be challenged and explored. We are encouraged to accept that we are tools of our own device, that we are in one way in control of our destiny, and yet our destinies are predetermined by society and the money god, depending on when and where we begin our lives. We are then fed back our ’spirituality’ in modern, safe and sterile doses; and at a cost.

Spiricalism proposes that the circles of life and death and rebirth, the karmic laws, may exist beyond our physical existence, but of that we cannot truly be sure. What we can be sure of, and see in evidence around us, is that our karmic rebirth and retribution also occurrs in this physical lifetime, but through those around us. Despite cultural differences; one person is capable of feeling and giving pain – we pass on pain in the same form we are given it, just as we pass on bliss and wisdom and all of the feelings we experience. By passing on these feelings, we are giving something abstract birth and rebirth, and it is only through understanding our limitless connections and oneness of all mankind that this truly becomes apparant. Spiricalism does not suggest that we feel over-remorseful of the pain we pass on, as our pain is the same as all makind’s pain, just in different dilutions depending on when and where and what our manner and understanding of life is. Again, the greatest sin is ignorance; avoiding realisation of what this process is will bring more pain to you, the closer you get to death, and the further you get from enlightenment. The more we realise that all existence is inextricably linked together on a global scale, the more we share with our fellow man, and the more we can eradicate the negative feelings and sufferings we will experience throughout our lifetimes. All suffering is sourced from the same places all humanity experiences suffering, and has done since the beginning of consciousness; Death, Loss, Misunderstanding, Envy, Anger…etc. No sin is original, no blame is without reflection, and no suffering stands alone. With these negative energies answerable, we can begin to step back from causing them and gain a higher understanding of our purpose to fulfill, and finally unravel the mystery of what lies behind our consciousness, what the sightless colour and intangible texture means.

As Good As A Mile….

“Your eyes, Sister, Brother

And your mind are but another

Weapon of imperfection

With which to damage one another”

 

These words were written by Matthew Webber as part of a poetry experiment he was doing last year, where we would take technical drawings of different machines and replace the labels signifying each component with lines of verse. It was a good idea that worked well rhythmically and aesthetically, and made up a decent portion of the magazine we were writing; the now legendary ‘Spiricalism’ magazine that nearly littered the floors of New Cross and Deptford.  Matthew is still one of the only people I know who can rhyme tastefully; he is an annoyingly good poet and a frighteningly well read, thoughtful individual. I very much hope we can collaborate again soon, as I have a hopeful suspicion that he will consider moving to Bristol, or that at the very least we will be within shouting distance of each other again soon. I’ve been nagging him to relocate to this cultural hot-pot (it really is, if you know where to look) for ages now; in fact, ever since he began painting and moving his work in a particular direction. It’s a sad fact (well, less fact, more paradigm) that he will not be able to launch any sort of serious artistic career in London, and its a difficult thing to discuss, that his work won’t be looked at twice in the smoke, well, not as a painter or conceptual artist - it is a near impossible feat unless you have gone through the Royal Academy, or the Chelsea College of Art. I have known many try and fail. However, I believe he could do it in Bristol. His work has a great balance of abstract expressionism and cynical, messy realism that I feel has a market in both the public and private sector in a small city such as ours. Given the right space or gallery in which to display his work, he could very much succeed on the local scene. Put together enough of a spectacle, and he could become a very serious, highly lauded artist indeed. Anyway, we shall see.

It was when Matt and I were in an insect infested hotel room in India last year (really high off some honest-to-goodness black Kashmir hashish to distract ourselves from the fact that we were completely unable to sleep, as every twenty seconds something heavy and wing’d would land on us and start hissing…seriously. It was horrendous), we had this fantastic idea for a novel we would write together, and filled half a notebook with notes, sketches and character studies. The idea stemmed from a piece of paper which I found in my wallet with a man’s name on it – something bizarre, I think it was Noah Teresan but I may be wrong. To this day I have no idea who he was, why he had written his name on a torn scrap of menu from The Retreat, and why it ended up in my wallet. From this name, an impressive and extensive story arc descended upon us: part Steppenwolf, part Brave New World, part fairy tale (I apologise if that sounds presumptious, I’m not claiming it was anywhere near as good or accomplished as Huxley or Hesse, just thematically similar). The main concept of the piece was that a global society had developed in the future that held the medical practice of prescribing pregnant women, a few weeks before giving birth, would be given an injection to ease the pain of labour and produce healthier offspring. However, this drug had a strange effect on the feotus; it would give put them in a state of ecstasy and provide vivid hallucinations (these hallucinations would, of course, be unique in the sense that they are not based on memory, sight, or any tangible experience, for how can a feotus access such things?). As the children grow up, they would occasionally experience something akin to a ‘flashback’, which they would read as some sort of religious experience, in a very private sense (I don’t believe I mentioned that secularism had become all-pervading, religion was well and truly dead) and a movement arises to try and find some way of expressing these experiences, to talk about and address their existence. I think we discussed the possibility of having one character whose mother did not receive the injection, and this man (or woman) could either have their faith strengthened or destroyed by this. Goodness knows how it would end, but as I’m writing this now I am starting to get ideas.

Must call Matthew. Must discuss this further. If anyone has any suggestions, I’d be very glad to hear them.

An essay on Peter Brook’s adaptation of ‘The Mahabharata’.

I recently watched the screen adaptation of The Mahabharata  http://www.imdb.com/title/tt0097810/, and was deeply impressed by it. As many of you may well know, I have been studying Vedic literature for many years now, and put off watching this film as I thought it was an impossible task to undertake. Impossible, it still certainly is. Brook only displays the bare bones of the primary storyline; maybe 5% of this vast text is addressed in the film (despite the film being over 6 hours long), but it is done with such grace, such style and such humbleness that I had to applaud it. I thought it would make a good subject for an essay. I apologise that it goes on a bit. Further reading and bibliography can be found at the bottom.

Cinema has since its earliest days been looking to religious texts and scripture for stories and inspiration. Adaptation of these stories is certainly nothing new; passion plays, dramas, paintings and many other forms of artistic interpretation of religion have existed and developed with human society for centuries. Religious texts have been the foundation of civilization, with personal and regional versions and adaptations playing a key part in the progression of understanding of their meaning since the very beginning. From Harry T. Morey’s 1912 film, ‘Adam and Eve’, to Mel Gibson’s ‘The Passion of the Christ’ (2004), religion has provided a consistently interesting and often controversial subject matter for directors to work with.

Perhaps the most important decision which filmmakers must make when approaching the idea of ‘filming religion’ is whether to create a sense of hyper-reality and absolute faithfulness to the original (as we can see in ‘The Passion of the Christ’, arguably the most graphically violent and gory film ever made on account of its director being a devout Catholic, with his own specific agenda in depicting the last days of Christ to the modern world), or to create a film which carries the tone of the text, encouraging a polysemic reaction. This decision is most likely to be made depending on what the religious beliefs and stance of the auteur actually is, and where their agenda lies. Do they see their source material as an ancient work of artistic literature, or as divine instruction? Are they creating art, or on a crusade?

This essay will look at Peter Brook’s 1989 film ‘The Mahabharata’[1] (that he began as a theatrical piece in a Parisian theatre) to see how this particular text, an ancient Indian poem, was translated, cut and adapted for a western audience at the end of the twentieth century. I shall examine what limitations he faced, how he attempted to create a sense of relevance for his audience, and how the finished text was received.

 

The first known written versions of The Mahabharata (trans. ‘The Great History of Mankind’)[2] are dated at around the fifth or sixth century BC, and are composed of many versions of the ancient stories of early Indian history and mythology, with great variation depending on the place of origin, interpretation and utilisation by the people who spoke and wrote it. The Sadhus (holy men) of northern India claim the poem was first dictated around eight thousand years ago, in the Vedic ‘first age of man’[3], and that the events described in the epic are based entirely on historical events. Contemporary western scholars dispute the accuracy of the text as historical record, preferring to view the text as a collection of stories passed down through the rich oral tradition in Indian culture, in which can be found allegories and direct preaching of the political, social, moral and religious norms and values found in Indian culture, even to this very day.

The Mahabharata is undoubtedly the zenith of Sanskrit literature; the form it takes most commonly now found its definitive structure and plot in the third or fourth century AD, and in which we find the primary tale of the impending battle between the five virtuous Pandava brothers (with Krishna – ‘The Ultimate Personality of Godhead’[4] on their side) and the cunning, greedy Kaurava brothers, of which there are one hundred. Yet the characterization in the poem is consistently deep and complex, each member in the cast of thousands has their own story, loaded with symbolism; we find gods and demigods whose histories are inconceivably vast and abstract; each stanza (of which there are a staggering one hundred thousand, making it the longest poem in existence) seems to possess layers of subtext interwoven with subtlety and sophistication.

It would have been virtually impossible for a director to produce a concise and accurate dramatisation of The Mahabharata, an undeniable fact which resulted in Peter Brook splitting his condensed retelling (when the production was in its earliest incarnation as a theatrical piece) into three plays each lasting about three hours. The film is cut down somewhat further, running for five hours and twelve minutes, still in three separate episodes; ‘The Game of Dice’, ‘The Exile in The Forest’ and ‘The War’. It could be said that asking a contemporary western audience to devote their attention to five or more hours of unbroken film would be ultimately alienating and presumptious, that one must not ignore the limits of an audience’s dedication. This resulted in Brook deciding to concentrate on only the sixteen main characters, and to take the viewer through the key themes and events of the text using this reduced cast. Screenwriter Jean-Claude Carriere explains some of the sacrifices made and artistic license taken: “In order to adapt The Mahabharata, to transform an immense epic poem into a film, or three films, we had to create new scenes from our imaginations, and bring together characters who never meet in the poem itself”[5] The producers of the dramatisation of The Mahabharata decided that the essence of the poem was not in its density or detail, but in “…the shape and sense of the story”[6] for which an effort was made to display a deep respect for.

Perhaps the most famous and enduring section of the poem is the ‘Bhagavad Gita’ (trans. ‘Song of God’)[7], in which Krishna teaches his close friend Arjuna (considered by many to be the leading character and hero of the epic) the secrets of life and death. One of the world’s most widely recognised spiritual texts, the Bhagavad Gita makes up a relatively small but vital part of The Mahabharata and clearly could not be alongside other verses cut from the film. The popular translation by founder of The International Society for Krishna Consciousness, His Divine Grace A.C Bhaktivedanta Swami Prabhupada, covers over 600 pages, and yet Brook dedicates only six minutes to this piece in his film. However, the techniques he uses to put across the key message and themes of Bhagavad Gita are interesting and seemingly reverential. Switching between the narration we have heard intermittently throughout the film and soliloquy by Krishna (played by Bruce Myers), we are taken very quickly through the various stages of the Gita, from Krishna’s chastisement of Arjuna, to his teaching of birth and rebirth. Krishna momentarily becomes narrator, speaking of himself in the third person and addressing the audience directly by saying “He spoke for a long time…a very long time”[8] suggesting at the complexity and legnth of this section of the text without going into it, almost apologising for the constraints the medium of film has placed upon him.

In Prabhupada’s translation, the key moment in Bhagavad Gita comes in chapter two, verse twelve: “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”[9] This is the moment when Krishna reveals to Arjuna what is referred to as his ‘Universal Form’; that is, an ever-shifting, multi-faceted being showing the infinite bodies, faces and incarnations of God. The description of this moment in the original text provides the reader with an almost inconceivable mental image, and it was perhaps very wise of Brook not to attempt to take a literal translation of this moment to the screen. Instead, the audience sees Krishna alone against a background of blue sky, standing in a holy pose and speaking whilst looking distantly into space. This acts to remind the audience that Krishna, who has a very human, almost fatigued portrayal throughout the film, is also a divine being. Carriere explains that the portrayal of Krishna for a contemporary western audience was a difficult one; “Our aim is a certain dramatic truth. This is why we have chosen to keep the two faces of Krishna that are in the original poem, and to emphasize their opposing and paradoxical nature.”[10]

Despite such efforts for respect, reverence and ‘dramatic truth’, Peter Brook’s ‘The Mahabharata’ was condemned as much as it was praised, criticised primarily for not ‘delivering what it promises’ and staying too confined in a westernised dramatic paradigm. “Brook’s Mahabharata appears as a typical work of Orientalist aethetics, and not as a representation of the unknown Orient…This is to be seen in the imposition of a Shakespearean aura (War of the Roses) and of tragic perception of fate, principally foreign to the Indian original”[11] Brook has repeatedly defended his decisions to put the epic poem into a form more familiar for audiences of Western theatre, claiming that he was only doing what the original storytellers did by adapting the subject matter to make it relevant and recognisable to the audience, in the same way orators in one Indian region would have a slightly different way of telling the story to those in a different region. He claims the text has “a life of it’s own”, that “The Mahabharata itself…opened an eye and said, ‘This is the moment when I want to known outside India, to be really known in the West.’”[12] However, even the historian David Williams, who has written extensively on glorifying Brook’s film cannot help but find certain fault’s with it’s execution: “Sadly, Brook seems unwilling to confront the dangers concomitant with applying a culturally non-specific, essentialist, humanist aesthetic to such material. He has don himself a great disservice by never satisfactorily accounting in public for his production’s relationship with Hindu culture in India.”[13]

Perhaps unsuprisingly, Brook’s adapatation was met with disappointment and indifference by much of it’s Hindu audience, with Indian scholar Pradip Bhattacharya claiming that Brook’s interpretation was not a portrayal of a titanic clash between the forces of good and evil, which is the stuff of the epic… [but] the story of the warring progeny of some rustic landlord” [14]However, devotees of Krishna in Britain and many followers of the Gaudiya Vaishnava faith value it highly as a contemporary retelling of the foundations of their faith, with viewings of particular sections of the film commonplace in temples around the UK and other parts of Europe.

Perhaps one of the reasons for its success in Britain and Europe amongst religious devotees and the general public alike is Brook’s celebrated use of a widely international cast. The main characters in the film are played by actors from countries as diverse as Switzerland, Senegal, Wales, Trinidad, Burkina Faso, Vietnam and India amongst many others. The intention of the director was to present the Mahabharata as a ‘universal’ story to a contemporary audience, taking full advantage of the translation of the title as ‘The Great History of Mankind‘ (not ‘Hindus‘ or ‘The Bharata Dynasty‘ as has been suggested by other scholars) and of Western Europe’s celebration of multiculturalism in such vibrant, cosmopolitan cities as London. This added dimension of impressive multiculturalism greatly enhances the humanistic aspects of the text. It somehow manages to positively stilt the dialogue somewhat, due to the wide range of accents heard, and by doing so add gravity and attention to what is actually being said. “The Mahabharata…showed the fuzziness and awkwardness of performers from different cultures, nationalities, and languages. Despite their differences (there was) a deep intergration of the whole.”[15]

Language, dialogue, and most importantly; translation, was vital for the success of an adaptation of the ancient epic into a piece of cinema for 20th century Europe. “It was impossible to tell (the Mahabharata) in modern, familiar or even slangy language. The polish of classical or neoclassical language was, of course, equally impossible. So (the screenwriters) settled on a simple, precise, restrained language which gave…the means to oppose or juxtapose words which ordinarily are never used together”[16]. Many Sanskrit words and verses from the original text are used without translation or explanation in the film. This is partly to remind the audience exactly when are where the film is set; ie. an ancient and long-dead, Indian language gives at least an ambience of time and place even if the audience are ignorant to the historical or geographical specifics; and partly because certain words in Sanskrit are untranslatable to English without sounding weak or insufficient. One particularly ’slippery’[17] concept/word is “dharma” meaning something akin to duty or destiny, as well as what Prabhupada describes as “one’s eternal natural occupation”[18]. To not use this Sanskrit word in the film could have been seen as patronising to the viewer and not fitting with the tightness of the rest of the dialogue. Instead, Brook allows the context in which it is spoken explain its meaning, and provide some spoken anchorage to the piece.

Overall, Brook’s Mahabharata is a deeply humanistic retelling of the spiritual text, befitting an audience in a country as international and artistically open-minded as the UK or France. There is little sense of preaching, or even of the divine; Brook gives the ‘ultimate personality of Godhead’, Krishna himself, many flaws – reflecting the flaws of his creation plunged into battle. I feel as though the film created by Brook/Carriere is a successful adaptation for a contemporary audience, insofar as it presents the main story and characters with grace and respect, and offers an insightful, and thoroughly modern introduction to the vastness of this ancient poem, taking its content and meaning out of India and placing it all around us.


[1] Brook, Peter (dir.) The Mahabharata British Film Institute 1989

[2] Trans. and Ed. Van Buitenen, J.A.B. The Mahabharata University of Chicago Press 1984 p.17

[3] Prabhupada, His Divine Grace A.C Bhaktivedanta Swami. Srimad Bhagavatam Canto I Bhaktivedanta Book Trust 1998 p.43

[4] Prabhupada, His Divine Grace A.C Bhaktivedanta Swami. Bhagavad Gita As It Is Bhaktivedanta Book Trust 1982 p.3

[5] Jean-Claude Carriere quoted in Williams, David. Peter Brook and The Mahbharata: Critical Perspectives New York, Routledge, Chapman and Hall inc. 1991 p. 56

[6] Jean Claude Carriere quoted in the inlay leaflet for the BFI’s DVD of The Mahabharata (dir. Brook, Peter) 2005 edition

[7] His Holiness Narayana Maharaja. Facts For Life: Further Teachings on The Bhagavad Gita Bhaktivedanta Book Trust 2001

[8] The Mahabharata (dir. Peter Brook)

[9] Bhagavad Gita – As It Is p.47

[10] Peter Brook and The Mahbharata: Critical Perspectives p. 57

[11] Wirth, Andrzej. Interculturalism and Iconophilia in the New Theatre. Performing Arts Journal 1989

[12] Peter Brook quoted in inlay booklet for DVD of The Mahabharata

[13] Peter Brook and The Mahbharata: Critical Perspectives p.24

[14] Bhattacharya, Pradip. Negative Criticism http://www.boloji.com/cinema/028.htm 06/04/08

[15] Kitazawa, Masakuni. Myth, Performance and Politics The MIT press 1992 p.172

[16] Peter Brook and The Mahbharata: Critical Perspectives p.124

[17] Peter Brook and The Mahbharata: Critical Perspectives p.125

[18] Bhagavad Gita – As It Is  Glossary Definition

Idea for short story/first page

I had this idea a little while ago. I’ve wanted to write a story set some time in the future for a while now, and avoid any real sense of futurism. My vision of the future is perhaps annoyingly dull, banal and lacking any real revelation. I simply don’t think anything will really change. I think there were people working in the vineyards of tuscany while the Roman Empire rose and fell, and they simply never noticed. There are people somewhere in Bengal who still speak Sanskrit (a language that died over 2,500 years ago) simply because their small society never realised the rest of India stopped. I met a man once in Vrindavana who was hailed as the greatest living scholar of Vedic literature because his mother tongue was Sanskrit. He could read the entire Mahabharata and understand all the bits that have been warped or misinterpreted. His translator told me that he now knew there is a massive part of the Mahabharata that is intended as a pun, a sort of Chaucherian short story in the middle of it, and this could only be understood if you spoke Sanskrit in an everyday sense. Anyway, I digress. I want to write a short story about the future that bears a sorrowful similarity to today, because everyday is exactly the same. This is why we write, or make music, or drink, or commit crimes. We are functional rebels, pushing against a resistent societal membrane. This is what I want to write about.

 

Where to begin?

 

Cities, I suppose. I read somewhere the other day that history wrongly places itself in an urban setting; that all we know of the past is just one urbanised side of some huge fucking time-coin, and the other side; ‘The Rural’ is assumed to be unimportant or non-existent, just because nothing ever changed outside of the city.

I’m still reading this book. It’s  a real one. The guy who wrote it was really getting so het up about the fact that the history books forget about all those communities who lived off the land while Rome was rising and falling, the farmers who cleared the way for Alexander the Great or Hannibal or whoever the fuck was trying to conquer the world, and that the real changes were coming about because of those people on the outsides of the uncaring metropolis.

I tell you this now; that’s utter crap on so many levels. Nothing. Ever. Changes. Not anywhere, or in any time. In every generation; this one included, some elite bunch of overgrown science kids claim to have taken human civilisation some giant leap forwards, that the paradigm has shifted and we are kicked out of the dark ages, blinking like naked baby rats or junior Siddarthas in the sun, apparently enlightened and assured of our place as lords and masters of this world, that there has come an end to superstition and disillusionment, cold wars and god and crying over your own pointless face in the mirror. Yeah, these kids will tell you all sorts. And everyone scurries home and phones their elderly relatives and tunes in their television sets all at once to watch Mankind’s new triumph over what has gone before.

And yet, a few minutes later, our eyes have become accustomed to the sunlight. We collectively rub the holes in our faces and realise its not actually as bright as we first thought it was, and we shrug it aside and go back to sitting at our desks selling shit to each other, or illuminating manuscripts. Or whatever.

 

Nothing changes. The drudgery of life and the misery we share is just a way of getting through each day of our existence, whether you are up to your arse in a paddy field or on the eighty-sixth floor of an office tower. Urban or rural; to me, the two sides of the coin of time look exactly alike. Both sides are heads, with a boot-print staining the embossed greasy face.

 

But, maybe that’s just me. I was once described as ‘a frighteningly typical Aquarius’. Maybe you can imagine what my reply was. But, if you are looking for a realistic description of myself, just check out my I.D card and compare it to yours. We’ve all got one, those rectangular pieces of arbitrary plastic that hang from our belts and harnesses, binding us together in a 2010’s ‘back to basics’ sort of way. Some fucking paradigm.

 

Its just an idea.

If you were wondering…

How do you do.

How do you do.

This is me by the way.
In case you were wondering.
How do you do.

Poetry. In General.

As I write this I am growing painfully self-conscious of the fact that I am displaying poetry to an unseen audience. I do not normally read my poetry aloud, or really show it off in any sense. Which is strange, because put a beat and a bassline behind those words and I am compelled to shriek them down a microphone whilst spanking myself with a tambourine (I have been tempted to speak to some sort of doctor about this in the past).
I only started writing poems about two years ago, and still consider myself very much a beginner. To be honest I suspect that it’s very much a dying art form – perhaps it always has been, and certainly hasn’t helped itself with its inescapable elitism. I mean, the whole point of poetry is to state something in a way which is indirect, difficult even, and thus importance and status is bestowed upon it by those who possess this ‘elaborated code-breaker’ (as Basil Bernstein may have put it) with which to translate it. To be absolutely honest, most poetry leaves me cold. I know what I like, and what I like stretches to maybe ten or fifteen poets and not much further. I have a good friend who is a passionate champion of contemporary popular poetry, and I have tried reading some of it but been put of by the thought of ‘What is the point in this?’ the whole way through it. Contemporary poetry seems to rail against some sort of salon, but really just preaches to the converted. Nobody reads it other than literature students and poetry fans. It isn’t going to be picked up again by the masses, in the same way that theatre isn’t either. The Arts have evolved, and it’s just a shame that we are stuck between eras, trapped by the glass cage of post-modernism and self reference.
Saying this, ‘love poetry’ seems to stand apart. I’m a bit strange on the subject of love; I don’t particularly like talking about my relationships with people, and I doubt very much I will on here. We shall see. However, I found myself a few months ago writing ‘love poetry’ for the first time ever…and writing it prolifically, churning out dozens of the things in a single sitting, most of which will probably never get passed on or seen by anyone. I still don’t quite know what caused this sudden gushing of emotion, but it produced some pleasing and curious work.
Here is one, which was written for a particular person, but ended up being a weird sort of tribute to the Andaluscian writer Federico Garcia Lorca, who was killed, accused of Trotskyism, in the Spanish Civil War. Its the kind of poem I would like to receive, I think, because it doesn’t state anything about the person it is written for.

Love Poem no.46

If I were Federico Garcia Lorca,
I think I would spend this sleepless night comparing you
To a carafe of reddest wine, or Andalusian evenings
(All bloody and bold in Iberian ways).
I would whittle away the smallest hours, writing of your movement,
The ‘duende’ of you, the same passion of the flamenco,
With burning soles and the rhythms of clockwork, the slowness of sand,
Love which moves like violence.
‘Yes!’
Lorca would sing in his broken Spaniard’s voice
(So old before his time).
The whipping mane that is your self,
That falls at your feet,
The Angelus,
All of Franco’s men.

(But I am not that poet, nor even of his blood.
Just a boy in love, wishing with his gypsy’s heart
That you felt his gypsy’s heart would do.)

I cannot compare you to wine, or sin, or matador!
But I dreamt,
I did,
We shared a bed of flowers I once saw,
In a sacred garden where no man dared walk at night
At risk of seeing what no living man can see.
Of more gods and ghosts than lived inside
Even that sad young Spaniard’s mind.

Rimbaud: First Blood

I’m currently reading a fantastic biography of Arthur Rimbaud by  a man called Grahame Robb, and would thoroughly recommend it to anybody who has an interest in fin de siecle literature, The French Decadence, bizarre biographies etc. I’m absolutely hooked – I’ve always been a fan of Arthur Rimbaud, the whole idea of a precocious young poet writing all of his best work by the age of seventeen and sleeping his way around the backwaters of Charleville really appeals to me. I believe that his elopement, both sexual and literary, with the older, bearded symbolist Paul Verlaine produced some of the best poetry of the nineteenth century; the legacy of their violent, drug-fuelled sexual passion helped form an image of the decadence which persists to this day. I understand that the poem might not really work without being familiar with Rimbaud’s poetry and/or history, but this was written purely for my own enjoyment. I just love the way he finishes his poems with ‘…etc’ like he doesn’t give a shit. Because he doesn’t.

I wrote a poem a couple of weeks ago when I started reading this book, I’d quite like to do one when I finish it. I know the title is a weak pun, but I quite it nonetheless.

Rimbaud (First Blood)

 

I rode through humid years to Charleville

And awoke (sickened to the stomach from the richest of basics).

Bread, cheese, a litre of table wine.

I sobbed on a page with the cruelty of elders,

And sought a bearded man to love.

(I scratched, I tied, I fucked my way

Through three seasons,

Before returning to the country inn

With a bullet in my wrist.)

And so we sailed to warmer climes

To spread the leaden history guns.

I rode through humid years to be

A prophet now and then.

(A lens for the malady, the Western eye

Reflecting back a brighter sun etc.)

Between White Horses and Fallen Leaves

Here is the middle section of the novel I am currently writing. The novel consists of three separate stories, each dealing with the ascension of a confused memory from early childhood; its recognition and eventual acceptance.

Between White Horses and Fallen Leaves

By Benjamin Jiva Dasa Norris

I have a memory which is not a memory.

“When I was eight, I lived in a pink house in Plymouth, between the sea and a forest…”

Now I am twenty-two.
I am tearing at a woman’s clothes; kicking up filth and dead matter, fungal strands and countless dry leaves, trying not to make a sound and yet not caring if the whole world hears me attacking her. My hands grapple at her wrists, and our hips clash hard. Bone knocks bone, and nails graze pale and filthy flesh. I long to feel myself inside her, push into the heat between her thighs that are at once resistant, and yet willing. My tall frame is convulsing against her, and yet something is stopping me, some flicker of conscience or tangible force pulling me back over and over again, only to be overcome briefly to add to the frustration. As we tumble over roots and feel sharp stones digging into our bare flesh, I realise I want to see her face, to stop this savage, animalistic behaviour and apologise, kiss away the tears that are surely pouring from her eyes. I lift her head and see a collection of features; a nose, a mouth and two eyes, features I know should combine to make some recognisable identity. But they do not. All I see are individual characteristics of a face, something which does not add up to the sum of its parts. I do not know her.
Confused and knotted with anxiety, I bend my mouth to kiss hers, to love her, to let her know I never meant to cause her pain or to frighten her. I lamely try to explain my actions, whispering that it was all a game, someone else’s violent sexual fantasy that I was briefly trying on, like a hat or an item of used clothing in the dressing up box, much in the same way that as a child I would wear my father’s medals and run around the garden, pretending that I too was on a sinking ship, desperately wanting to experience real terror, bombs and fire and death. My father just used to sit shaking in front of the television. For a fraction of a second, I am there, seven years old in the pink house between the woods and the sea, before being thrust back into the earthy bed which is not a bed. This girl begins shaking in the same way as my father would; furious by my words and ignorance, and she spits leaves, all sorts of leaves and seeds, nutshells and catkins into my face. (I recognise each one instantly, the tree from which it came, and which time of year they fall from the branches. I could probably tell you their Latin names if I wanted to). But she is in pain, and although I am trying desperately now to be gentle, to caress her, I see that my fingertips have left blisters and welts all over her body; as sores weep and erode her struggling form, she whispers “…time to talk”, and then whimpers until there is nothing left, a dark stain. I am lying on the muddy earth, frightened and cold and alone, once again a child, not knowing anything at all.

I wake up about twice a month from this assault, shaking and soaked in my bed, terrified of ignoring what flashed behind my flickering eyelids in sleep, and yet possibly more frightened of thinking about what it means, where it comes from.

***
It has been four months since my twenty-second birthday, and now I find myself here; out in the city, trying to become a writer. The world seems full of endless opportunity coupled with infinite disappointment, every idea and feature and article I churn out feels to me like plagiarism, nothing more than a collection of ideas stolen from somewhere else. How long would it be before I get that phone call, with the voice on the other end saying sombrely:
“…Sorry James, but they’ve caught up with you…”? Some chance; I’d be lucky to get that much attention from anybody, let alone the ‘powers that be’ picking me up on my unconscious references to Hesse and Orwell, Lorca and Larkin and all the rest. Somebody once told me that the road to hell is paved with polite letters of rejection, and I’ve got to tell you, it definitely feels like I am slipping downwards to some sort of punishment, especially here and now; London, in November. It may sound as though I am being indulgent in my self-deprecation, but I have grown genuinely afraid of ideas and originality, afraid to write of my own experiences, afraid of my own dreams and afraid to face up to the futility of my attempts at being what I wanted to be. I don’t have writer’s block: I just struggle to scale the walls my mind has placed in my imagination.
The streets seem forever slick with grey, sooty rain, and the cars and buses kick you in the face (even a face as high off the ground as mine; tall, oversized child that I am) with a small tidal wave of grit and filth each time they drive past. You look up at the sky, and you see more shades of grey than you ever imagined possible, a low blanket of cloud impregnated with diesel and carbon emissions, mixed up with water from the Channel and the Thames Estuary, aching to wash this filthy city away. The colour is sucked out of the architecture by the monochrome machine it sits in, and all attempts at exoticism, from the Thai restaurants to the steel-drum buskers, the pavement artists and the Hare Krishna’s chanting; all seem puny and pointless. I am not the man I want to be, or even once was, not on a day like this. Today, my memories and dreams clamber under my tongue and push, depressed and impatient, at my lips. Today I ache to connect, to join the dots. Today, I suspect that I yearn to restructure the web behind my nightmares which grow worse each night, the humid entanglement of sex and violence.

I have always been frightened of sex. Frightened of involving myself in something far bigger and older and more powerful than I am, frightened of being judged on the smallest movement that does not deliver, and particularly frightened of hurting the person I am penetrating. It is one of the problems with being six foot six; you get endless unwanted attention, you become known purely because of your genetic proportions, and your limbs flail and knock and crush and bruise. I don’t know my own strength – it is impossible to calculate. When I was bursting through puberty, glasses shattered in my oversized, clumsy hands; plates smashed in the sink; curtains were torn from rails unintentionally. A girl I knew as a child gave me her pet gerbil to hold awhile, and I tried, I really did try to hold it still and gently, to stop it running in terror, to stop its pin-like claws tearing my skin. I watched it die in my oversized convulsing palm, and I cursed my frame for betraying me as it always did, for killing something so small. I suppose the same reasons, the same outcome makes sex, for me, terrifying. I am convinced that one day I will choke a girl, or crush her, break some bones or kill her as I did that small creature years ago. So, I move gently, slowly, tentatively. And they patiently wait for the ordeal to be over and invariably make their excuses and leave. And every time I sit down, flaccid and confused and furious with myself for not being able to exert some aggression, promising myself I will be more violent or active in the future, but knowing that the very thought of roughly taking somebody, even if begged to, makes me feel sick and weak and broken, bringing the nightmares and half-memories to the forefront of my mind. I’ll never forget the look that crossed my last girlfriend’s face (pitiful ghost of a relationship that it was) when she pleaded with me to grab her and pound into her, and I responded by trembling; cold sweats breaking on my upper back as a nausea gripped me and forced me out of the room. I simply avoid physical contact whenever possible nowadays, and all those people I once believed held the answers; the playground friends, the university housemates, all those I swore never to lose contact with drifted away out of reach, grew up, settled down. It is not my fault that sexuality and predatory sexual behaviour forms the basis for most communication in this country, whether in passing conversation with friends or in our day to day habits of grooming and searching for prospective conquests. And this fear of sex, along with fear of my own adulthood, masculinity and imagination are linked. Linked by dreams, by memories, by childhood.
I am lonely, and I walk.

There is a second-hand bookshop I go into regularly, to buy or browse or just grab some quiet moments and enjoy the musty smell of dry old pages. There is never anybody in there, rarely even staff, which always confuses most customers into either walking straight back out the door or leaving money on the counter to be picked up by the man who owned the shop (who I have witnessed once or twice skulking in a shadowy corner between the D.H. Lawrence’s and the Dickens’) or an opportunist thief who happens to be in the right place at the right time.
So, I sit down in a seat far too small for my figure, and pull out my soggy notebook and leaf through what I had written on the bus. A few half-formed ideas, all pointing towards the direction of my early years; an inescapable impulse in almost all that I write. I remember my father, nerves shattered from his own memories of burning ships and dying friends. My mother, steadfast figure, forever bottling up years of difficulty and frustration, trying so hard, too hard not to repeat the mistakes of her own parents.
I haven’t spoken out loud for ages, not to anybody but myself. Such silence, stillness, here in books and dust, and dust and corners while outside the wheels of the city creak and grind. Such silence…
“What are you writing?”
I look up. A girl sits opposite me, smiling openly. She is about my age, and holding a book adorned with an illustration of a Victorian children’s fantasy scene, all fairies and leaves and Art Nouveau curlicues. I shudder somewhere in my subconscious at the sight of it, whilst my nerves pick up at the interruption of my memories. I babble something incomprehensible back. She looks again.
“Sorry, I didn’t mean to startle you… I’m Lucy. I hardly ever see anyone else in here to be honest, and it’s always interesting to meet people in places like this… um, I saw you were writing, I do some writing myself…”
A conversation begins, my unpractised social skills are clearly evident and between awkward silences I speak some basic truths and introductions; my name and age, that the weather is awful, my trousers are dripping and filthy, and some elaborations on my situation; that I am a writer (failing to mention I am unpublished and stuck in a horrendous creative rut), that I enjoy sharing stories, that I love the back-alleys of London. Which I don’t. I notice that Lucy is not unattractive, and that she is confident to a degree I would normally find irritating. She stands up, and thrusts her forearm in front of my face.
“Do you like my jewellery? It sort of looks like the doodles on your notebook. Sorry, I couldn’t help noticing…” She has a ring and matching bracelet, a delicate silver band of interwoven ginkgo leaves, with a toadstool hanging from it; a slightly childish addition to an otherwise sophisticated item. It looks like a classic fairytale fungus, either Aminata Muscara or Aminata Pantera, it was impossible to tell in plain silver. Such ridiculous details make up my day.
Impulsive actions are rare, almost unknown to me, and yet here I am being talked into going for a drink with this excitable, enthusiastic girl. To a pub just down the street, to meet what she calls her ‘bookish crowd’. A thousand excuses rush through my head, that I should be on my way, that I am unwell… and yet I agree, undeniably relieved of the break in my self-imposed monotony and boredom, and yet nervous, so very nervous of talking further. And so, out we go.

It’s seriously raining now, grey heavy drops bombard my face and momentarily blind me as I lurch down the crowded street (my head must smack into at least four umbrellas in the first few seconds), swearing and weaving between some really disappointed looking tourists, soaked as I am, leafing through those hideous postcards in the shape of Princess Diana’s head. I stop too abruptly, and one of the disillusioned mutters at me to move out of his way. I’ve lost this girl, Lucy, and I stand there surveying a sea of heads, hair plastered down with gritty water.
“James! James! In here!” An arm, with that same small hand on the end of it, grabs my brown sleeve and yanks it through a door, above which is a sign announcing that the proprietor of ‘The Book and Candle’ was licensed to serve alcoholic beverages between this hour and that one, and I was inside, dripping and breathless, as Lucy laughs at the raindrops running down my face.
Sitting down next to the open fire, I warm my shivering self whilst adjusting the table in front of me to fit my legs under, I start to take in my surroundings. A large mug of coffee is placed in front of me, and this girl I hardly know, sits opposite me and looks hard in my direction. My eyes are wandering, I see a small gaggle of suited media types, all plastic folders and wire-rimmed spectacles talking animatedly, I see a family avoiding each others eyes. I see an old man sitting to my left, and I see him look straight back at me.
“So, what do you write about?” Lucy’s voice breaks my daze and disorientation.
“What? Sorry…”
“You said you were a writer. What are you writing about?” I fluster and think about making something up, when my hand in my pocket closes on my notebook, full of memories and stories I had overheard in pubs such as this one; the story about the man who saw a puma on Dartmoor, and the story of the woman whose son was miraculously healed by a man who claimed he was possessed by a seventeenth century German physicist, the tale I heard of dreams coming true, and the one about the dog that slept on the beds of those about to die.
“Oh, I don’t know. I… I’m sort of collecting stories I overhear, memories and dreams and things like that. How these stories shape us, make us who we are whether they are true or not. But, to be honest… to be honest I’m struggling to come up with ideas.”
I want to say that I’ve always struggled to come up with ideas, and I really want to tell her this, tell her the truth that I’m neurotic and paranoid and lonely. That she’s chosen the wrong man to randomly strike up conversation with and pull into a pub. But I’m sitting drinking coffee with a girl, and I find that I am warm, even comfortable. I normally hate being confronted with confidence, spontaneity, and yet she is smiling, and it feels good to be smiled at. She seems pleased with my response, and I ask a similar question back to her.
“I write about dreams, and I write about love.” Seeing my face drop and my body language contort to uncomfortable syllables, she grins and adds “No, not like that. I don’t mean in a Mills and Boone sense. I just like hearing people’s first impressions of love, or sex, about how they slip into the subconscious. All sorts of stuff like that, really. Do you have interesting dreams? So many men I speak to can’t remember theirs, or won’t talk about them, and its a real shame.” I shake my head and shudder again at the mention of dreams, remembering the painful, violent, erotic pleas my brain conjures up at night-time, and I am about to make some pitiful excuse to escape the conversation, when a new voice fills the gap, cracked with age and slurred somewhat from drink.
“You write of love?” There is a West Country burr in there somewhere, mingled with cockney arrogance and old English regret. “I’ll tell you about love, and dreams. Dreams, and love. At my age, there ain’t much difference between the two, ‘cept one might be real, and one might not be.” The old man shuffles nearer, pushing his ancient face into the space between Lucy and me. She grins at him, and a knowing nod is exchanged, along with words I do not hear. It becomes immediately apparent that these two have met here before. The elderly man is of an almost indeterminable age; somewhere between seventy and two hundred years old, lines set so deep into his liver-spotted face they look like they were chiselled there by an over zealous Michaelangelo attempting to depict David’s great-grandfather. A mouth like a knife wound opens slowly and purposefully, takes a deep swig of ale, and his pale blue eyes look to Lucy for approval. Nodding enthusiastically, and taking a notebook and pen out of a cloth bag, she allows him to begin his tale. A lengthy cough and wheeze, and the old man begins to speak in that inimitable accent. He tells me of his childhood, beaten and battered by a wicked parent like the youngest son in a Grimm’s tale. He tells me of long hours sweeping his father’s subterranean cellar store, and he tells me of a girl he fell desperately in love with when he was fifteen, a girl who would occasionally walk past a window at the top right-hand corner of the shop, looking out onto street level.
“…My father weren’t happy, catching me takin every second I could to lean out the window when I should’ve been working, tryin’ to catch a glimpse of her. She were a pretty thing though, and made me smile every damn time she walked past that miserable pane of dirt-dashed glass.”
“What did she look like?” I ask, while Lucy is still all smiles; doodling and writing random words down, like ‘window’ and ‘glimpse’.
“I’ll never forget, boy. Chestnut ringlets, pale, pale skin and she always wore this, this green coat that I thought was the most beautiful piece of cloth I ever saw. I tell you now, I knew nothin’ of the flesh back then. Them’s were innocent times, I was not yet a man, and I knew not manly things. But I was in love, madly, stupidly in love, and I took many a thrashin’ for the distraction she provided. I was supposed to be sweepin’ the shop floor, see, or servin’ customers. Or just lookin’ busy. Reputation was everthing, it was, to my old man. And I’ll never forget the only words I ever said to her, ever in my whole entire life.”
Lucy looks up.
“What did you say?”
The old man grins a toothless grin, then; “I said, ‘Good mornin’ miss, what can I get for you?”
I am decidedly underwhelmed. “And did she say anything back?”
“No, she did not. But she gave me a smile, and it was a smile just for me. And my heart damn well near burst in my chest, it did. Shortly after that, I signed up and was sent away to the East. I never saw her again, but never stopped seein’ that smile at night times, asleep next to my poor old wife, for whom I have never felt a love comparable. She died a good few years back now, and I felt guilty of those dreams all my adult days. So there you go, that’s my story, brief and pointless though it was. I’ll tell you this, though. I’ll always say that your first taste of love, your first knowledge of the ways of the flesh will haunt you forever, and either make or ruin your whole life if you don’t think about them in the right way. I’m an old man now, and I’ve had since I were fifteen to think on that.”
He takes another drink, and we make small conversation about how it was an interesting story, and how I am drying off (although my clothes were still sodden around my ankles) when the old man produces another painful sounding cough and purses his wrinkled lips. “You boy, big lad, what your name?”
“James”, I reply. “James Stanton”.
“You owe me a story, your story. And you owe the girl somethin’ for the drink. I’ve not heard you utter a word of thanks yet. So, tell me yours. Now.”
I want to protest, to tell him that his story was nothing more than something that happened in his hormonal teenage head, a pretty memory distorted by nostalgia, fantasy, and eventually, guilt. There was no love there, just an infatuation, albeit one which changed his whole life, the way he saw all women since. I decide to hold my tongue and speak the usual verbal detritus that one mentions in these circumstances, where I came from, my degree and all the little lies I tell to cover up the fact that I am terrified of the situation I’m in; this city, this age. That I don’t know where I am going and I’m as scared of success in the normal sense (money, job, wife, kids ) as I am of failure. Lucy interrupts my stammering stream of excuses.
“We don’t want to hear all that! Do you really think that is worth this drink? Our company? Arthur’s story?” They look at each other, smiling playfully at my discomfort. Lucy taps me on the hand, and mimicking Arthur, says; “Tell us about the moment you realised what life was, when you first saw love, and lost magic. When you first knew of the flesh! Repay me well for bringing you in from the rain.”
Arthur cackles beside me, and a trio of dark pints are placed onto the oak table we’re sitting round. I begin to panic, to breathe quickly, and yet a part of my mind wants to speak out, to tell my story. Initially, I pout childishly and refuse, then attempt to laugh off their insistence. But I know I have a story to tell, and one that needs telling. More so now than ever before. And so I begin, tentatively at first, trying to prepare myself for the images I know I am about to conjure up. It is time to talk.

“When I was eight, I lived in a pink house in Plymouth, between the sea and a forest.”
“Its not the worst beginning to a story I have heard…” Lucy grins at me, one eyebrow raised. A deep breath, then;
“When I was eight, I lived in a pink house in Plymouth, between the sea and a forest, and my parents had decided to go their separate ways. I was an only child, and I was a believer in magic. I believed in good, and I believed in evil. I believed that I lived at the edge of the world, and I watched the ships sail off the horizon every morning, and wanted one day to join them. I had… I had such beautiful dreams back then, all kites and colours and flying cats, cardboard boxes that would transport me to the clouds, or dive me deep below the sea to talk with whales and, I don’t know, Mermen, or something.”
Lucy stifles a giggle, but urges me to continue, seeing my discomfort. She lays down her notepad and pen momentarily, and leaning back, gestures that I should resume my story.
“I guess I lived in fantasies to stop thinking about my family, to keep out the suspicion that I was the reason they didn’t love each other any more; that it was the time I spilt my drink on the new carpet, or trod mud all up the stairs. I was left alone a great deal of the time, and I would read books, scientific books about trees and fungi and birds. I could name all of them, and recognise the birds by their songs. This felt to me like secret knowledge, something I was immensely proud of, and that would possibly save my life one day if I was captured and taken away… I’ve since forgotten it all, one tree looks just like another in London.”
“You’ve not forgotten any of it”, Arthur slurs, a smile on his face. “You just can’t remember it at the moment.” He is right of course, I realise, as my eyes dart towards the jewellery on Lucy’s arm.
“Anyway, one morning I had been alone for a few hours, and, convinced that perhaps my mother had left for good as well as my father, I walked out of the house, across our tiny lawn, and up the dirt track that led to the forest….”
In my mind I can see it all so clearly, the rocks scattered across the path, and the smells…the smells of seawater, mown grass, pine cones. I was there. The pub, Lucy, London, adulthood…as I continue to talk, to tell my story, they all become part of a shrinking image, a distant future-memory to a child walking between trees on an afternoon filled with trepidation and possibility.
It is midsummer, and I am marching up the hill, singing a stupid song about a worm measuring marigolds, keeping my eyes peeled for anything that might suggest the start of an adventure; a silver flower, or a snake, or a rainbow. Noises gathered around me on the warm breeze, and I become aware of people moving in the same direction as I am, up the hill and into the deepest part of the woods. Dozens of them, colourful tree-people in long robes, huge beards and what look like millions of beads and bracelets on the men, and long hair, bangles and gold face-paint on the women. They are beautiful, magical creatures, walking barefoot on the earth, talking excitedly and singing, holding hands and waving ribbons. So many people, so many colours. I hear a whirring noise overhead, and see fireflies, bright lights, small winged people buzzing around above us, the congregation I was now moving with under the canopy of branches. Heavy feet crashed in the distance as giant men, as large as the trees themselves, moved at the front of the crowd, clearing space and singing in their deep, deep voices. My eyes are wide as I take in the dancing, chanting, writhing throngs of people. Robes whirl in the air, glass beads catch the light and throw it around my head which spins in excitement, fear, joy, confusion.

“James…”
I look up. Lucy is smiling, a bemused look on her face. I am pulled back into the Book and Candle pub harshly, too soon. “So… you saw hippies and fairies when you were a child? We asked for a true story…remember?”
My face reddens, but a determination has taken hold of me. This is my memory, and it needs to be told.
“I’m telling you what I saw. It is a memory, or a dream…or…”
“Or both, entwined together…” Arthur interjects, a serious look on his face. ” I have the most vivid memories of my sister and I, only three or four years old, flying through the house and down the stairs… Anyway boy, continue. Tell us what happened.”

I lean back, and speak some more. I close my eyes, and feel grass beneath my feet. I have taken off my shoes, and see my small feet, bare and young on the ground, trying to dance in time to the repetitive rhythms of what sounds like a hundred drums beaten by two hundred hands. There are jugglers, men throwing spinning tops high into the air and catching them on strings. I feel a flash of terror as I see a young woman spit out a metre long burst of fire, and sit down knowing that I may never be able to return home, the notion growing in my head that the real world I had just walked away from was a lie, and that here was real life, for better or for worse.
A vast man sits down beside me, and asks me my name. “Magpie” I reply. Silly really, but I still don’t want to reveal my real name to a stranger. He just chuckles and pulls a huge wooden necklace from around his neck, through the mass of his beard, and puts it over my small, wiry neck. He tells me that I am free in the woods, free to dance and sing and explore; but I must, and really, truly must stay away from a man in a dark blue robe, who he points to at the other side of the fire. I am not to accept any gifts off of him, or talk to him, or even catch his eye. That man, he says, is a bad man. I look across the smouldering logs and the see this tall, thin figure. He is staring straight back at me, his bony hands on his hips and long black hair creeping down over his shoulders. I cannot help but notice that he looks a lot like a photo of my father I saw, of him before he joined the navy, carefree and young. It is not until I gain the courage to look at his eyes that I realise I am wrong, for they are black as his hair, and deep and endless, dancing with flames and hate. In the second before I pull my child’s gaze from his I realise that this man, twenty-something and thin as the poplar trees behind him, is evil itself. A monster, a dark mirror to the joy surrounding him. I childishly hide my face in my hands, wishing away the coldness, the dark. When I next look up, he is gone, and I hold back tears of unexplainable horror as I get up and start walking back the way I came. I am leaving this place.

My eight-year old self is aware of atmospheres shifting; a darkening of the skies, a thickening of ozone as the incense and pipe smoke grows thicker. There is another change too; a pub, also thick with pipe smoke, somewhere off the Charing Cross road, a lifetime away. A girl named Lucy has stopped smiling, an old man sits gravely beside her whilst a boy continues to speak with a growing fervour.

Dandelion seeds dance on a breeze. A woman, beautiful in white but with a feral, strained look on her face grabs my arm too hard and pulls me into the tent I was just passing. She spins me round; once, twice, three times, before smiling too wide and gesturing for me to sit down in front of a screen amongst several other people. Upon the sheet acting as a huge screen in the dark, images are being projected, patterns and swirls and zig-zags, over and over again, and a droning sound shakes my insides. I see endless spirals that twist in on themselves, and then pan out to reveal that they’re just the tiniest detail in a much larger pattern, which repeats again, then again, getting bigger and smaller at the same time all in lurid purples and greens. The inside of the tent is pitch black, and it stinks of sweat and mown, dead grass and heavy, sickly fragrances I’ve never smelt before. With a growing feeling of unease and nausea, I discover I can’t tear my eyes from the screen, even though I’m really beginning to feel dizzy and sick. I begin to see figures in the patterns, disjointed dancing marionettes, and the face of the man with flames in his eyes leers out of the screen, bursting into my retinas with flashing colours. Laughter echoes around my ears, nasty, mocking laughter of adults amused at something I suspect I wouldn’t understand. I heave, I sweat and scream at the sight of this devil, here, in front of me. I’m remembering nights in bed after ‘flu injections, feverish convulsive sleepless nights full of visions not dissimilar to this, cold sweats and waking nightmares. The tall thin man, the man in the dark blue robe is somewhere nearby, both inside my head and outside the tent. I know it. I need to leave this place.

Looking up, I am almost suprised to see Lucy and Arthur staring at me. I slowly sip at my pint, hands trembling slightly. I am back in my over-sized twenty-two year old body, and I know there is more to tell. I know I need to get that child home, complete the memory. And yet I also know the worst is yet to come. Arthur gives some words of encouragement, and mutters some more to Lucy about his sister’s flight through his childhood home. This story of mine is bringing up other memories, unprovoked and unwelcome. I can hear my mother’s voice telling me about how my father had changed. I can remember how it felt to move to London to study, away from my home. Fear of change, and the absence of comfort and familiarity; that particular feeling it provokes sits at the bottom of my stomach. Lucy and Arthur are finishing their pints, and I suspect that maybe they’re feeling the same thing, recounting their own memories of transition, early fear and disorientation. Lucy continues to write, but I cannot see which words she has selected as significant in my lengthy recital. A few more sips to slow my breath before she urges me to continue.

I fall over, hard. Either I lost my footing, or the tree looming over me whipped out a vicious root and made my foot turn over on itself, I cannot tell. The sky above my head has bruised to a vitriolic purple, and the forest has become nightmarish, a place of wolves and witches, the sort that don’t turn you into frogs but take off your skin and wear it to dance for the devil. And the devil is not far away, incarnate in the body of a tall young man. A scream, a guttural cry pierces through the bushes, and I begin to run fast, manically and without direction. Falling again, my hand reaches out to steady itself on a branch, upon which hangs a robe, midnight blue and swinging like a lynched monk. I feel my own scream rising through my sobbing throat as I recognise the item, icy cold and wet beneath my shaking hand. Another scream, a growl and a fervent rustling makes my tear-rimmed eyes look around to see where I am. I see bodies. Naked, filthy forms litter the forest floor, dead, unmoving, comatose… I can’t tell. All are caked in reddish mud, scabbed, sore and still. Again, a shrill screaming hits me, not my own, and I see movement beneath a tree, not six metres from where I am crouching, stiff with fear. A naked man, bones jutting sharply from his shoulders and spine, leaves spinning around him and dirt covering his otherwise pale body. He is holding a woman down by the throat, beneath him, also naked and cut with thorns, and over and over again he falls on her, devouring and scratching her body, biting her neck with hungry teeth, his long fingers leaving bruises wherever they fall. I stare, terrified, hypnotised, transfixed. This monstrous figure has killed all these people around me, and I cannot pull my line of vision away from the cannibalistic scene before. Please don’t see me. Please don’t see me. I whisper over and over again, too scared to move, sickened to the stomach.
I feel bile rise in my throat, and I cough painfully, involuntarily, trying not to vomit. Silence follows, and six metres from my hiding place the black haired, filthy head turns in my direction, and the black eyes with flames dancing in them fix on my own, wide and weeping. He grins, a humourless smile, baring teeth, and mouths words at me, words I do not understand. The woman beneath him is still, apart from a leg that spasms and twitches. The tall thin man blinks once, purposefully, and the spell is broken. I can move, and I can run. And I do not stop running.
Legs shaking, moving as fast as I can I head towards the main road. Everything has changed. There are no more fairies, no more moving trees or whispers on the wind. The moon is no longer enchanted or mystical, just a vast cold rock in space. The night-birds are not singing secret messages to me, but are just communicating inanely to one another; “Danger here, food there…” I no longer believe in magic, and I promise myself to never tell what I saw.

* * *
The drinks are all finished, the pub is warm and I am dry. My audience of two sit back, breathe out as if they had been holding their breath for the entirity of my tale and look at each other puzzled, thoughtful. I am shaking, exhausted and emotional, and yet also sated in a way I have not felt for as long as I can remember.
“You…. you saw a man rape somebody?” Lucy asks, putting down her notebook.
“I…don’t know. I can’t tell what happened, and what didn’t. My memories are so confused, my imagination was practically limitless until that day. Then I started putting up these walls, blocking out the unreal, the impossible.”
We talk awhile about the loss of innocence, about storytelling, and storytellers. We question again and again what I saw in the woods…whether rape or sex or love or murder, or nothing at all, to my eight year old eyes it was everything I could not understand about life and adulthood frozen in one scene. The relief washing over me is immense, a warm wave of satisfaction purging what has been on the periphery of my memories and dreams for a lifetime. Arthur is falling asleep in his chair, muttering still about chestnut locks and green dresses, with a smile holding no traces of guilt. We talk further for a long time, delving behind meaning, cause and effect, repercussion. Lucy tells me of the time she saw her father shoot a gun in her bedroom, and how it never really happened yet she’d never forgotten it. She stands up, to hold me tightly, as friends do. I hold her back, and as my arms encircle her small frame I do not fear hurting her, I do not fear murder, and I do not fear love.

***
I dream of trees, and of leaves, and of fungi. I see the brightly spotted Aminata Muscara, scattered around the base of a giant Sequoia, and huge white bracket fungi sprouting from the trunks of new Silver Birches.
I am in London, and yet I am not in London. A fluttering, gentle earthquake had breathed over the city at some point and pulled down buildings; office blocks and garages, factories and flats. I saw a pink house, its walls stained permanently with the smell of brine and crab sandwiches slip into a kindly crevasse as the earth yawned, bored and disgusted with centuries of scarring progress and lost innocence. Great trees had sprung up everywhere, fruit hung heavily from branches and rocks cracked to reveal fountains of clean, pure water. I walked along The Strand, in my dream; now unrecognisable in its lushness and greenery, and see a girl soaked in warm rainwater and laughing. Around her arm is wrapped a gingko branch, which grows and stretches until it wraps around my limbs, my memories and my former lives.

I wake up with warm hands on my back, a tight embrace and no traces of nausea. The scent of leaves still fills my mind, along with ideas and light, and a comfort in change. I reach for a pen and then write, and write, and write.

The End.

Witness of the End Times

This is one of a series of poetic works I am currently writing. I’m trying to flit between prose/poetry/musical ways of expressing a similar idea; that of ‘approaching the end of civilisation’, and seeing it as something momentous, necessary, catastrophic, tragic or completely banal. This is a prose piece, which explains how ‘The End’ isn’t really an end at all, and doesn’t even really warrant capital letters. I hope you like it.

First, I took off my shoes.
My feet yawned into the grass, some shared memory hardened my soles, and harked back to the days when a green blanket covered the earth. The grass stretched between my toes and it was concrete and tar that began to feel foreign, unnecessary in that first tactile moment.
Next, my pockets emptied; ball point pens, a pocket calculator and myriad tissues fell from me – useless trappings of modernity, plastic infectious detritus. Today, it all had to go.

Yesterday a great movement passed through the earth; a fluttering, gentle earthquake, which flowed over and under all land. It moved through the cities of man, pulling down buildings and schools and power plants and prisons. Great cracks appeared, as if the planet was yawning from an aeon of boredom and disgust, and new forests and rivers seemed to spring from nowhere and spiral their way across her face.
Of course, there was panic. People were losing their homes, their jobs and their files, their mobile phones and safety razors. All the pieces of plastic, the electrically run distractions and the wallets stuffed with cards and cash were rendered useless overnight. Cars seemed to be the first to vanish, disappearing down chasms, which one could not see the bottoms of. Before we lost the televisions and the radio signals, a state of apocalyptic terror was announced, and the newsman wept on air, told us all to repent and to curl up and wait for god to pluck our souls from our quivering, de-instrumented forms. He was wrong, and the weather forecast was miles out. The sun was beating down on us here in London.
Of course, people died yesterday. Some died of illness, some died of old age. Some died of stupidity in roughly the same quantities they had done every day for at least a decade. There were the same accidents, and the same mistakes were made as they had always been. In the darkness, amongst the groans of new trees and the falling cities, people believed death had come to take us all.
However, today, people were being born. I slept fitfully under the wide leaves of a banana plant, one of many that sprung up at the top of the Old Kent Road, now devoid of it’s pizza takeaways and grotty pubs and plastic merchants. I awoke to a woman weeping and holding a newborn baby. Naked and pink and breathing it was, breathing sweeter air than any had here for ten generations. She wanted to call it Adam, but somebody told her to come up with something more original.
I saw a group of men in mud-stained business suits muttering about rebuilding a law firm, once the government had drained the marshland that was once Elephant and Castle. They had armed themselves with pathetic bits of wood, and wandered of into the still-growing jungle looking hopeless, lost and confused.

Next, I took off my clothes. There is shelter enough here, and warmth. The trees that sprang up over night will provide firewood, fruit and simple building materials. Perhaps they will forever. And anyway, what need do I have of these nylon skins? I peel of layer after layer, each falls to the floor and is lost amidst pillows of moss and sticks and the nests of birds and the twisting vines.
The canopy is rising; I look up to see a jackfruit tree burst open and spread its wings above me, and its harvest swell before my eyes. Over the rushing river, a cluster of giant sequoias was growing out of the redundant mass that was the wharf, mangrove forests spread as far as down to Greenwich, perhaps further – I could not tell. Naked and warm and silent, I climbed upwards to watch.
I saw people clustered around fires, security cases from the bank of England were broken into; some stuffed their pockets and ran, others fed the fire. More and more people were shedding their skins; taking off shirts and coats, dresses and trousers and underwear. Shoes were flung into trees, where they hanged like some sort of talisman from a forgotten age.
Some people were saying it was the end of the world, despairing at the loss of fast food, battery chickens, the internal combustion engine and daytime television. Any engine. Any television. They were saying that they would not last, that they could not survive. You could spot those people easily from here; they walked in straight lines where the roads once were, and wailed to a god they did not believe in, their hands in the air, blindly brushing past more food than they could ever eat.
Some were saying it was not the end of the world, but the beginning. That another race was coming, or coming back to take over from us; that mankind’s time was over, and too much damage had been done.
But I saw a child born this morning as the sun rose, amongst the greenest leaves and richest crops I’d never seen before. I have seen people sit around fires of money and cry into each other’s faces and eat together and laugh at the idea of original sin.
I know that this is not an end, or a beginning.

This is a reminder.

Hello world!

Im asleep, on a pavement, in Sweden. I\'m that sort of chap.

Im asleep, on a pavement, in Sweden. I'm that sort of chap.

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