Recorded at the New York Public Library on October 27, 2010.
Recorded at the New York Public Library on October 27, 2010.
Great Interview with Margaret Chardiet AKA “Pharmakon” in Santiago, Chile, September 02, 2015, for her South American Tour “Sacred Bones”.
I want to make a praise of sleep. Not as a practitioner—I admit I have never been what is called “a good sleeper” and perhaps we can return later to that curious concept—but as a reader. There is so much sleep to read, there are so many ways to read it. In Aristotle’s view, sleep requires a “daimonic but not a divine” kind of reading. Kant refers to sleep’s content as “involuntary poetry in a healthy state.”
Keats wrote a “Sonnet to Sleep,” invoking its powers against the analytic of the day:
O soft embalmer of the still midnight!
. . . Then save me, or the passed day will shine
Upon my pillow, breeding many woes;
Save me from curious conscience, that still lords
Its strength for darkness, burrowing like a mole;
Turn the key deftly in the oiled wards,
And seal the hushed casket of my soul.
My intention in this essay is to burrow like a mole in different ways of reading sleep, different kinds of readers of sleep, both those who are saved, healthy, daimonic, good sleepers and those who are not. Keats ascribes to sleep an embalming action. This means two things: that sleep does soothe and perfume our nights; that sleep can belie the stench of death inborn in us. Both actions are salvific in Keats’ view. Both deserve (I think) to be praised.
My earliest memory is of a dream. It was in the house where we lived when I was three or four years of age. I dreamed I was asleep in the house in an upper room.
That I awoke and came downstairs and stood in the living room. The lights were on in the living room, although it was hushed and empty. The usual dark green sofa and chairs stood along the usual pale green walls. It was the same old living room as ever, I knew it well, nothing was out of place. And yet it was utterly, certainly, different. Inside its usual appearance the living room was as changed as if it had gone mad.
Later in life, when I was learning to reckon with my father, who was afflicted with and eventually died of dementia, this dream recovered itself to me, I think because it seemed to bespeak the situation of looking at a well-known face, whose appearance is exactly as it should be in every feature and detail, except that it is also, somehow, deeply and glowingly, strange.
The dream of the green living room was my first experience of such strangeness and I find it as uncanny today as I did when I was three. But there was no concept of madness or dementia available to me at that time. So, as far as I can recall, I explained the dream to myself by saying that I had caught the living room sleeping. I had entered it from the sleep side.And it took me years to recognize, or even to frame a question about, why I found this entrance into strangeness so
supremely consoling. For despite the spookiness, inexplicability and later tragic reference of the green living room, it was and remains for me a consolation to think of it lying there, sunk in its greenness, breathing its own order, answerable to no one, apparently penetrable everywhere and yet so perfectly disguised in all the propaganda of its own waking life as to become in a true sense something incognito at the heart of our sleeping house.
It is in these terms that I wish to praise sleep, as a glimpse of something incognito. Both words are important. Incognito means “unrecognized, hidden, unknown.”
Something means not nothing. What is incognito hides from us because it has something worth hiding, or so we judge. As an example of this judgment I shall cite for you two stanzas of Elizabeth Bishop’s poem “The Man-Moth.” The Man- Moth, she says, is a creature who lives most of the time underground but pays occasional visits to the surface of the earth, where he attempts to scale the faces of the buildings and reach the moon, for he understands the moon to be a hole at the top of the sky through which he may escape. Failing to attain the moon each time he falls back and returns to the pale subways of his underground existence.
Here is the poem’s third stanza:
Up the façades,
his shadow dragging like a photographer’s cloth behind him,
he climbs fearfully, thinking that this time he will manage
to push his small head through that round clean opening
and be forced through, as from a tube, in black scrolls on the light.
(Man, standing below him, has no such illusions).
But what the Man-Moth fears most he must do, although
he fails, of course, and falls back scared but quite unhurt.
The Man-Moth is not sleeping, nor is he a dream, but he may represent sleep itself—an action of sleep, sliding up the facades of the world at night on his weird quest. He harbours a secret content, valuable content, which is difficult to extract even if you catch him.
Here is the poem’s final stanza:
If you catch him,
hold up a flashlight to his eye. It’s all dark pupil,
an entire night itself, whose haired horizon tightens
as he stares back, and closes up the eye. Then from the lids
one tear, his only possession, like the bee’s sting, slips.
Slyly he palms it, and if you’re not paying attention
he’ll swallow it. However, if you watch, he’ll hand it over,
cool as from underground springs and pure enough to drink.
To drink the tear of sleep, to detach the prefix “un-” from its canniness and from its underground purposes, has been the project of many technologies and therapies—from the ancient temple of Asklepios at Epidauros, where sick people slept the night in order to dream their own cure, to the psychoanalytic algebras of Jacques Lacan, who understands sleep as a space from which the sleeper can travel in two directions, both of them a kind of waking.
If I were to praise either of these methods of healing I would do so on grounds of their hopefulness. Both Asklepiadic priests and Lacanian analysts posit a continuity between the realms of waking and sleeping, whereby a bit of something incognito may cross over from night to day and change the life of the sleeper. Here is an ancient account of one of the sleep cures at Epidauros:
There came as a suppliant to the god Asklepios a man who was so one eyed that on the left he had only lids, there was nothing, just emptiness. People in the temple laughed at him for thinking he would see with an eye that was not there. But in a vision that appeared to him as he slept, the god seemed to boil some medicine and, drawing apart the lids, poured it in. When day came the man went out, seeing with both eyes.
What could be more hopeful than this story of an empty eye filled with seeing as it sleeps? An analyst of the Lacanian sort might say that the one-eyed man has chosen to travel all the way in the direction of his dream and so awakes to a reality more real than the waking world. He dove into the nothingness of his eye and is awakened by too much light. Lacan would praise sleep as a blindness, which nonetheless looks back at us.
What does sleep see when it looks back at us? This is a question entertained by Virginia Woolf in To the Lighthouse, a novel that falls asleep for twenty-five pages in the middle. The story has three
parts. Parts I and III concern the planning and execution of a trip to the lighthouse by the Ramsay family.
Part II is told entirely from the sleep side. It is called “Time Passes.” It begins as a night that grows into many nights then turns into seasons and years. During this time, changes flow over the house of the story and penetrate the lives of the characters while they sleep. These changes are glimpsed
as if from underneath; Virginia Woolf ’s main narrative is a catalogue of silent bedrooms, motionless chests of drawers, apples left on the dining room table, the wind prying at a window blind, moonlight gliding on floorboards. Down across these phenomena come facts from the waking world, like swimmers stroking by on a night lake. The facts are brief, drastic and enclosed in square brackets.
[Mr. Ramsay, stumbling along a passage one dark morning, stretched his arms out, but Mrs. Ramsay having died rather suddenly the night before, his arms, though stretched out, remained empty.]
[A shell exploded. Twenty or thirty young men were blown up in France, among them Andrew Ramsay, whose death, mercifully, was instantaneous.]
[Mr. Carmichael brought out a volume of poems that spring, which had an unexpected success. The war, people said, had revived their interest in poetry.]
These square brackets convey surprising information about the Ramsays and their friends, yet they float past the narrative like the muffled shock of a sound heard while sleeping. No one wakes up. Night plunges on, absorbed in its own events. There is no exchange between night and its captives, no tampering with eyelids, no drinking the tear of sleep. Viewed from the sleep side, an empty eye socket is just a fact about a person, not a wish to be fulfilled, not a therapeutic challenge. Virginia Woolf offers us, through sleep, a glimpse of a kind of emptiness that interests her. It is the emptiness of things before we make use of them, a glimpse of reality prior to its efficacy.
Some of her characters also search for this glimpse while they are awake. Lily Briscoe, who is a painter in To the Lighthouse, stands before her canvas and ponders how “to get hold of that very jar on the nerves, the thing itself before it has been made anything.”
In a famous passage of her diaries, Virginia Woolf agrees with the aspiration:
If I could catch the feeling I would: the feeling of the singing of the real world, as one is driven by loneliness and silence from the habitable world.
What would the singing of the real world sound like? What would the thing itself look like? Such questions are entertained by her character Bernard, at the end of The Waves:
“So now, taking upon me the mystery of things, I could go like a spy without leaving this place, without stirring from my chair. . . . The birds sing in chorus; the house is whitened; the sleeper stretches; gradually all is astir. Light floods the room and drives shadow beyond shadow to where they hang in folds inscrutable. What does this central shadow hold? Something? Nothing? I do not know. . . .”
Throughout her fiction Virginia Woolf likes to finger the border between nothing and something. Sleepers are ideal agents of this work.
Read the rest of this brilliant essay: Every Exit is an Entrance from Anne Carson’s Decreation (2005).
… There is always, in such movements, a moment when the original tension of the secret society must either explode in a matter-of-fact, profane struggle for power and domination, or decay as a public demonstration and be transformed. Surrealism is in this phase of transformation at present. But at the time when it broke over its founders as an inspiring dream wave, it seemed the most integral, conclusive, absolute of movements. Everything with which it came into contact was integrated. Life only seemed worth living where the threshold between waking and sleeping was worn away in everyone as by the steps of multitudinous images flooding back and forth, language only seemed itself where, sound and image, image and sound interpenetrated with automatic precision and such felicity that no chink was left for the penny-in-the-slot called ‘meaning’.
Image and language take precedence. Saint-Pol Roux, retiring to bed about daybreak, fixes a notice on his door: ‘Poet at work.’ Breton notes: ‘Quietly. I want to pass where no one yet has passed, quietly! After you, dearest language.’ Language takes precedence. Not only before meaning. Also before the self. In the world’s structure dream loosens individuality like a bad tooth. This loosening of the self by intoxication is, at the same time, precisely the fruitful, living experience that allowed these people to step outside the domain of intoxication.
This is not the place to give an exact definition of Surrealist experience. But anyone who has perceived that the writings of this circle are not literature but something else – demonstrations, watchwords, documents, bluffs, forgeries if you will, but at any rate not literature – will also know, for the same reason, that the writings are concerned literally with experiences, not with theories and still less with phantasms. And these experiences are by no means limited to dreams, hours of hashish eating, or opium smoking. It is a cardinal error to believe that, of ‘Surrealist experiences’, we know only the religious ecstasies or the ecstasies of drugs. The opium of the people, Lenin called religion, and brought the two things closer together than the Surrealists could have liked.
I shall refer later to the bitter, passionate revolt against Catholicism in which Rimbaud, Lautreamont, and Apollinaire brought Surrealism into the world. But the true creative overcoming of religious illumination certainly does not lie in narcotics. It resides in a profane illumination, ‘a materialistic, anthropological inspiration, to which hashish, opium, or whatever else can give an introductory lesson. (But a dangerous one; and the religious lesson is stricter.)
This profane illumination did not always find the Surrealists equal to it, or to themselves, and the very writings that proclaim it most powerfully, Aragon’s incomparable Paysan de Paris and Breton’s Nadja, show very disturbing symptoms of deficiency. For example, there is in Nadja an excellent passage on the ‘delightful days spent looting Paris under the sign of Sacco and Vanzetti’; Breton adds the assurance that in those days Boulevard Bonne-Nouvelle fulfilled the strategic promise of revolt ‘that had always been implicit in its name. But Madame Sacco also appears, not the wife of Fuller’s victim but avoyante, a fortune-teller who lives at 3 rue des Usines and tells Paul Eluard that he can expect no good from Nadja.
Now I concede that the breakneck career of Surrealism over rooftops, lightning conductors, gutters, verandas, weathercocks, stucco work – all ornaments are grist to the cat burglar’s mill- may have taken it also into the humid backroom of spiritualism. But I am not pleased to hear it cautiously tapping on the window-panes to inquire about its future. Who would not wish to see these adoptive children of revolution most rigorously severed from all the goings-on in the conventicles of down-at-heel dowagers, retired majors, and emigre profiteers?
In other respects Breton’s book illustrates well a number of the basic characteristics of this ‘profane illumination’. He calls Nadja ‘a book with a banging door’. (In Moscow I lived in a hotel in which almost all the rooms were occupied by Tibetan lamas who had come to Moscow for a congress of Buddhist churches. I was struck by the number of doors in the corridors that were always left ajar. What had at first seemed accidental began to be disturbing. I found out that in these rooms lived members of a sect who had sworn never to occupy closed rooms. The shock I had then must be felt by the reader of Nadja.)
To live in a glass house is a revolutionary virtue par excellence. It is also an intoxication, a moral exhibitionism, that we badly need. Discretion concerning one’s own existence, once an aristocratic virtue, has become more and more an affair of petty-bourgeois parvenus. Nadja has achieved the true, creative synthesis between the art novel and the roman-a-clef.
Moreover, one need only take love seriously to recognize in it, too – as Nadja also indicates – a ‘profane illumination’. ‘At just that time’ (i.e., when he knew Nadja), the author tells us, ‘I took a great interest in the epoch of Louis VII, because it was the time of the ‘courts of love’, and I tried to picture with great intensity how people saw life then.’ We have from a recent author quite exact information on Provencal love poetry, which comes surprisingly close to the Surrealist conception of love. ‘All the poets of the ‘new style’,’ Erich Auerback points out in his excellent Dante: Poet of the Secular World, ‘possess a mystical beloved, they all have approximately the same very curious experience of love; to them all Amor bestows or withholds gifts that resemble an illumination more than sensual pleasure; all arc subject to a kind of secret bond that determines their inner and perhaps also their outer-lives’. The dialectics of intoxication are indeed curious. Is not perhaps all ecstasy in one world humiliating sobriety in that complementary to it? What is it that courtly Minne seeks, and it, not love, binds Breton to the telepathic girl, if not to make chastity, too, a transport? Into a world that borders not only on tombs of the Sacred Heart or altars to the Virgin, but also on the morning before a battle or after a victory.The lady, in esoteric love, matters least. So, too, for Breton. He is closer to the things that Nadja is close to than to her. What are these things? Nothing could reveal more about Surrealism than their canon.Where shall I begin? He can boast an extraordinary discovery. He was the first to perceive the revolutionary energies that appear in the ‘outmoded’, in the first iron constructions, the first factory buildings, the earliest photos, the objects that have begun to be extinct, grand pianos, the dresses of five years ago, fashionable restaurants when the vogue has begun to ebb from them. The relation of these things to revolution, no one can have a more exact concept of it than these authors. No one before these visionaries and augurs perceived how destitution – not only social but architectonic, the poverty of interiors/enslaved and enslaving objects – can be suddenly transformed into revolutionary nihilism. Leaving aside Aragon’s Passage de I’Opera, Breton and Nadja are the lovers who convert everything that we have experienced on mournful railway journeys (railways are beginning to age), on Godforsaken Sunday afternoons in the proletarian quarters of the great cities, in the first glance through the rain-blurred window of a new apartment, into revolutionary experience, if not action. They bring the immense forces of ‘atmosphere’ concealed in these things to the point of explosion. What form do you suppose a life would take that was determined at a decisive moment precisely by the street song last on everyone’s lips?
Near the end of his 1929 essay on surrealism, Walter Benjamin suggests a connection between investigations into reading and into telepathic phenomena, a theme he returns to again, in the context of reading and more ancient traditions of magic, in his 1933 essay “Doctrine of the Similar.” This connection he suggests between reading practices and the occult is a profound one, both historically and for Benjamin’s own time and work, and not just in terms of telepathy. Some of the earliest practices of reading were not of letters, words, or books, but of stars, entrails, and birds, and these practices had a significant impact on the way reading was understood in the ancient world. And the relations between such ancient magic and reading were still (or again) of crucial importance to the modernists of the early twentieth century, including Benjamin and his sustained interest in what he called ‘das magische Lesen.’
What I will present here is part of a larger project devoted to tracing out the more salient connections in both the ancient and modern worlds between the practices of reading and of magic, and particularly those of magic most closely aligned with practices of divination. I choose to concentrate on those aspects of magic most associated with divination because these seem historically most associated with the reading of both literature and the world, and because I believe that tracing out the often ignored genealogy of this future or fortune-telling aspect of reading reveals one of the most fascinating chapters in the modern reception of antiquity.
Read the whole paper: Eric Downing – Divining Benjamin – Reading Fate, Graphology, Gambling
You should date an illiterate girl.
Date a girl who doesn’t read. Find her in the weary squalor of a Midwestern bar. Find her in the smoke, drunken sweat, and varicolored light of an upscale nightclub. Wherever you find her, find her smiling. Make sure that it lingers when the people that are talking to her look away. Engage her with unsentimental trivialities. Use pick-up lines and laugh inwardly. Take her outside when the night overstays its welcome. Ignore the palpable weight of fatigue. Kiss her in the rain under the weak glow of a streetlamp because you’ve seen it in a film. Remark at its lack of significance. Take her to your apartment. Dispatch with making love. Fuck her.
Let the anxious contract you’ve unwittingly written evolve slowly and uncomfortably into a relationship. Find shared interests and common ground like sushi and folk music. Build an impenetrable bastion upon that ground. Make it sacred. Retreat into it every time the air gets stale or the evenings too long. Talk about nothing of significance. Do little thinking. Let the months pass unnoticed. Ask her to move in. Let her decorate. Get into fights about inconsequential things like how the fucking shower curtain needs to be closed so that it doesn’t fucking collect mold. Let a year pass unnoticed. Begin to notice.
Figure that you should probably get married because you will have wasted a lot of time otherwise. Take her to dinner on the forty-fifth floor at a restaurant far beyond your means. Make sure there is a beautiful view of the city. Sheepishly ask a waiter to bring her a glass of champagne with a modest ring in it. When she notices, propose to her with all of the enthusiasm and sincerity you can muster. Do not be overly concerned if you feel your heart leap through a pane of sheet glass. For that matter, do not be overly concerned if you cannot feel it at all. If there is applause, let it stagnate. If she cries, smile as if you’ve never been happier. If she doesn’t, smile all the same.
Let the years pass unnoticed. Get a career, not a job. Buy a house. Have two striking children. Try to raise them well. Fail frequently. Lapse into a bored indifference. Lapse into an indifferent sadness. Have a mid-life crisis. Grow old. Wonder at your lack of achievement. Feel sometimes contented, but mostly vacant and ethereal. Feel, during walks, as if you might never return or as if you might blow away on the wind. Contract a terminal illness. Die, but only after you observe that the girl who didn’t read never made your heart oscillate with any significant passion, that no one will write the story of your lives, and that she will die, too, with only a mild and tempered regret that nothing ever came of her capacity to love.
Do those things, damnit, because nothing sucks worse than a girl who reads. Do it, I say, because a life in purgatory is better than a life in hell. Do it, because a girl who reads possesses a vocabulary that can describe that amorphous discontent of a life unfulfilled—a vocabulary that parses the innate beauty of the world and makes it an accessible necessity instead of an alien wonder. A girl who reads lays claim to a vocabulary that distinguishes between the specious and soulless rhetoric of someone who cannot love her, and the inarticulate desperation of someone who loves her too much. A vocabulary, goddamnit, that makes my vacuous sophistry a cheap trick.
Do it, because a girl who reads understands syntax. Literature has taught her that moments of tenderness come in sporadic but knowable intervals. A girl who reads knows that life is not planar; she knows, and rightly demands, that the ebb comes along with the flow of disappointment. A girl who has read up on her syntax senses the irregular pauses—the hesitation of breath—endemic to a lie. A girl who reads perceives the difference between a parenthetical moment of anger and the entrenched habits of someone whose bitter cynicism will run on, run on well past any point of reason, or purpose, run on far after she has packed a suitcase and said a reluctant goodbye and she has decided that I am an ellipsis and not a period and run on and run on. Syntax that knows the rhythm and cadence of a life well lived.
Date a girl who doesn’t read because the girl who reads knows the importance of plot. She can trace out the demarcations of a prologue and the sharp ridges of a climax. She feels them in her skin. The girl who reads will be patient with an intermission and expedite a denouement. But of all things, the girl who reads knows most the ineluctable significance of an end. She is comfortable with them. She has bid farewell to a thousand heroes with only a twinge of sadness.
Don’t date a girl who reads because girls who read are storytellers. You with the Joyce, you with the Nabokov, you with the Woolf. You there in the library, on the platform of the metro, you in the corner of the café, you in the window of your room. You, who make my life so goddamned difficult. The girl who reads has spun out the account of her life and it is bursting with meaning. She insists that her narratives are rich, her supporting cast colorful, and her typeface bold. You, the girl who reads, make me want to be everything that I am not. But I am weak and I will fail you, because you have dreamed, properly, of someone who is better than I am. You will not accept the life of which I spoke at the beginning of this piece. You will accept nothing less than passion, and perfection, and a life worthy of being told. So out with you, girl who reads. Take the next southbound train and take your Hemingway with you. Or, perhaps, stay and save my life.*
*NOTE: Instead of the brave note on which the last sentence of the above version shared with me by Mavis Vermaak ends, the original text I googled when looking to credit the author correctly has as its ending the following two sentences:
“I hate you. I really, really, really hate you.”
goldfish forget, this is what they do.
silverfish eat books;
they cannot help themselves.
i love silverfish.
“The best moments in reading are when you come across something — a thought, a feeling, a way of looking at things — which you had thought special and particular to you. And now, here it is, set down by someone else, a person you have never met, someone, even, who is long dead. And it is as if a hand has come out, and taken yours.”
— Alan Bennett