November 9, 2017 § 12 Comments
My wife and daughter are asleep, so I move quietly through our small house. Stepping into my shin-high mud boots, I pull my heavy coat over my arms, flipping the hood forward over my head. Gravel crunches under my feet as I take the few steps across my driveway to the ring of bucked maple logs stood on end that encircle my fire pit. Sitting down onto one of these pieces of damp wood I exhale into the cold night. Fog from my mouth drifts upwards and I follow it with my eyes. The moon is two days shy of full but its glow remains mostly diffused by a curtain of thick clouds, which are streaming across the navy sky. Breaks and gaps in this near solid gray mass offer glimpses of the shining white lunar face before shrouding it once again.
Earlier in the day I imagined having a fire in this moment, but the notion seems silly now. It is approaching midnight, and the charcoal and bits of scrap wood on the ground before me are wet from the recent rains. Clicking a lighter, I hold its fire to the wick of a little candle that I drew from my pocket, and when the flame is passed I set the candle down on the ground before me. I breathe out again, and again I watch the fog from my mouth arc and pull as it dances upwards, the vapor now a milky white saturated by the candle’s glow.
Samhain is when the veil between the world of the living and the world of the dead is at its thinnest. The tall trees bending overhead are mostly bare. Life is retreating into the soil, sequestering itself to the root ball and the burrow, mulching itself deeply under a quilt of leaves and dry grass. The frogs are silent, the humming insects gone. By day, murmurations of starlings ripple and contort across the sky as they pass through to warmer meridians, and by night the barred owls call into the lonely dark. I am outside in the cold this Halloween night to speak through the veil.
My words are mostly those of gratitude. But I also speak of sorrow and longing. Sitting in that deep blue night with pale moonlight drifting through fast moving clouds, I could feel myself aching for another world. A world smelling of moss on stone. A world marked by black earth running the lines on our palms like ink. A world of hair perfumed with wood smoke. A world of antler and hide, iron and feather. A world where predawn divination heralded by heaven’s movement is silently considered and a sunset punctuated by a raven’s call is taken in the day’s considerations.
We all seek signs and signals, but now gather them from within the gyre of our madness rather than from without.
The knife I carry is a fixed blade. It has a mahogany brown wooden handle and a leather sheath that fixes to my belt. I had it sharpened the other day, as years of use have dulled its edge. Yes, I paid a man a couple dollars to do it for me, as knife sharpening is actually quite the learned skill, and despite owning a whetstone, my talent for honing knives is not that great. The man who sharpened it owns a small knife store in town, and he carries some very fine pieces. As I perused his shelves I came to thinking about knives and the fetishization of knives that exists within certain communities. There are preppers, backpackers, and people who obsess over gear for their every-day-carry, or EDC, which is sort of a combination of gear obsession and prepping. For people in these niche subcultures, the knife holds a special place as the penultimate survival tool. When I think about middle aged men driving to work on an expressway or taking a city bus with an expensive knife in their briefcase or laptop bag, I wonder if somewhere inside of them they aren’t longing for a different world too. I wonder if perhaps they do not also long for a world of greater utility. I imagine men in suits awaiting catastrophe so they can have a chance to be useful, and to use simple tools to accomplish necessary goals. How many carry a knife through a prefabricated world of plastic and fiberglass so that maybe one day on the way home, they can skin a rabbit?
It is not just knives either. It’s trail running shoes, paracord bracelets, flashlights, and anything else that can be myopically focused on across forums and Amazon reviews so that when the big day comes, when an active shooter or an earthquake or Kim Jong Un himself comes to devastate their town, these people can haul ass across the rubble and then lash together a makeshift raft in the dark.
That job they worked so hard to get is boring them to death, so they imagine the day when it all disappears in a cloud of ash, and until then, they carry their high priced survival tools like totems, fingering the fire steel in their pocket like a rosary.
Another day, another festival of homicide. In a small church within a small town in Texas, twenty-six people were shot dead with another twenty wounded. Casualties like this are the numbers one would see in tribal warfare. Why within a supposedly homogenous culture are individuals declaring war on the people around them? The fact that it is even possible for a person to look at a group of people in their town and then to execute them all makes it evident that there is decay in place of meaningful bonds between people in what are communities now in name only. Interactions having been shorn of the elements that would in times past have bound people into networks of mutual aid and survival, now are reduced to momentary transactions. I need you only for the briefest time and only to run my credit card. Soon a machine will even do that. Where once we sat in a circle to laugh, to sing, to plan, and to belong, now we quickly shuffle through crowded streets frustrated by the human obstacles in our path, at best politely tolerating one and other, at worst loathing the multitudes, feeling revulsion at their presence the way one does when viewing an abscess or a tumor.
As people scramble to comprehend the “why” behind this mass murder, there are those who quickly assign responsibility to political factions they detest, a tune which we have all now heard before. Far right conspiracy theorists and militia members have done just this by going so far as to manufacture content that generates the appearance that the murderer is a leftist. If we cannot come to grips with why this culture that so thoroughly hates life churns out a steady drip of maniacs, then by gum we will at least make certain to tarnish whole swaths of people who we do not like, even if it means deceiving those we claim affinity with.
Daily, hourly, hell, every few minutes people are turning to the little oracles in their pockets for signs and signals. Trying to tease out meaning and perhaps a glimpse of the future by reading the tea leaves of click bait headlines that algorithmic compilers have assembled for their various social media feeds. Like a crystal ball psychic gauging your responses, the more you click, the more the algorithm fine tunes your respective results so you get just the reading that you want. You shape reality with your preferences, advertisers all too happy to oblige, priming your rage for the moment you see a behavior or hear an idea that falls outside the constantly narrowing boundaries of your worldview.
Civilization is a collective psychosis. Each human mind perceives its own version of reality. In slow times and small groups this is a far more manageable conundrum. Foundations of understanding can be built from simple observations – rock, tree, fish – and a shared worldview can then take shape. No two identical, but similar enough to agree upon the environment in which they exist and how to go about surviving. Civilization instead defines existence from the top down, and has drawn and quartered any and every faint inkling of the sacred or the mystical. Feelings of interaction with the living world around us have been demoted to the status of juvenile ravings. In the hyper complex modern world, entropy now is fracturing language. Symbols are bled of their meaning only to be recuperated by charlatans leaving the denizens of the national plantation unable to come to terms over how to define their present context, let alone their future. So they check their devices for an update.
Spinning in the fray the algorithms draw battle lines, and the anima mundi just whispers, speaking through the old ones who yet remain for any who might still care to hear.
Through the veil I speak my gratitude, and my sorrow. She breathes, “patience.”
October 9, 2017 § 27 Comments
I wake to rain. Hard rain falling on the steel roof of our cabin, a torrent surrounding us, not pitter-pattering but rushing through the tree canopy and over our heads with a roar. Dawn is not yet broken, and in the dull gray I hear the rain and am satisfied. I fall back into sleep.
In the late morning I walk with my daughter to the front of our land. Rain still, and we in our slickers carry the day’s compost load and a small cloth bag which I use to collect eggs. My daughter trails several feet behind me, slowed as the umbrella she insisted on carrying blocks her view.
Through the gate into the chicken paddock, a maybe six thousand square foot piece of land at the forest’s edge. Behind the chicken house a blue open topped barrel catches rainwater, and as I approach it, I hope it has at least filled to the halfway point. The days and weeks have been dry of late, rains sparse, just enough to keep the well-mulched garden alive. Across the county creeks are empty, lake waterlines low. I see that the barrel is in fact totally filled, water running down its bulk. I am grateful. In the back corner of my garden is the duck house, with its own blue barrel and small pond to boot. Both are full. Likewise, the rain collection tank at the barn is topped off.
We made it through another summer. In a few months this water freezing will be my concern, but not today. Today I give thanks.
Autumn finds me a bit morose this year. The season for me is a time of culmination and reflection, and while a bit of melancholy coloring the edges of my mind this time of year is not unexpected, it has come heavier this particular season. I am feeling the wounds of the world. My gut cries for the wild, and I am tugged by yearning, wanting to run and to howl and to pant for breath in a deep and fecund wood in some other time, in a place long before or long after humanity’s grand attempt to subdue and control the beating heart of the Earth.
A man shot and killed a lot of strangers in Las Vegas the other day. The immediate reaction of many people was to presume this man belonged to an opposing political faction than their own, and in a macabre game of hot potato they tried to excoriate their enemies by tossing him like a live grenade into the other’s camp. Some howled for gun control laws. Others crafted bizarre conspiracy theories. We have seen this play out time and again in cases of random mass murders. Such events are almost a seasonal holiday in the US at this point. With such frequency it is a shame that so rarely is it uttered with any volume that these happenings are the result of the particulars of the culture.
Life in the modern, capitalist west is tedium. It is an exhausting bore. Without any substantial sense of belonging or meaning, stripped of spirit and tasked with an endless quest for money that buys less and less, people are miserable. Life has been shorn of all of the ceremonies and customs that once bonded a people and gave them a sense of purpose, and they are left with mere commerce. If a person out in public is not engaged in some act of buying or selling, they are loitering, they are a nuisance to be moved along. Most of the public has come to understand this unspoken premise, and they enforce it with vitriol at the sight of the homeless, the panhandler, the protestor. “Get a job!” they yell, but what they mean is “participate,” by which they mean “succumb, as I have, and call it virtue, as I do.”
The malaise of existence in this world where the wild is all but extinguished is felt far and wide, whether it is understood as such or not. Absent community and a deep sense of both autonomy and personal value, people become damaged. This damage expresses itself in myriad ways, as each individual filters the abuse of the dominant culture through their specific experience and biology. For many, self-medication is the obvious solution. People drink away the boredom and the sorrow. They smoke away the frustration and rage. Some turn to harder drugs, those with money buy them from a doctor and stay on the safe side of the legal apparatus. Those with less acquire their narcotics from a street dealer. Both buy their way out of feeling the depression, the pointlessness, the pain. The former boost pharmaceutical stock prices, the latter boost the share values of private prison enterprises.
For others, it is all too much to bear, and they kill themselves. In rare cases, the desire to kill turns outward.
It’s actually strange that this outcome is seen as strange. We are a people who isolate themselves in personal domiciles, personal cars, individual cubicles. From others we hide under headphones and behind screens communicating without voices or faces, just curt text and childish pictographs. By and large our hands never touch soil, our noses never smell wood smoke, our muscles don’t pump with lactic acid, our brows do not know sweat, our eyes do not know starlight. We have hammered the circle of time into a straight line, and bent the circles people used to sit in while they sang and laughed into single file queues in which we are silent, eyes cast down lest they meet another’s.
We do not live. Living is active. We are only active in the pursuit of making someone else rich while we earn just enough to make it until the next paycheck, and then we are passive. We sit and stare, trading entertainment for experience, hoping that watching others pretend to live will suffice by proxy.
Of course, there are outliers. There are some who recognize the ugliness of this existence, who with blood pumping in their veins take to the streets against the police and politicians who hem us all in with laws, with the confiscation of the commons, and with the baton and gun that back it all up. These people are too few, and the great proportion of the public spits at them. Any mention of the great crimes and shortcomings of civilization indicts all who refuse to act, and most prefer not to act, knowing that to act against power is dangerous. Further, most know that acquiescence of conscience and soul is far easier when one’s fellow downtrodden don’t ever talk about it. If we all agree to call the cage freedom, then it is freedom. If we call the plantation the country, or the economy, then we cease to be exploited and can through the power of linguistic device instead be the citizen.
Of course, the heart and the head can only be fooled so much. So the cracks in the veneer are filled with alcohol, drugs, shopping, watching, and occasionally a foray into homicide.
I was reading about the buffalo the other day. In the nineteenth century the US military set out to intentionally destroy the buffalo, even if by turning a blind eye to white hunters who illegally killed buffalo on Indian lands. It was remarked by Col. Dodge that “every buffalo dead is an Indian gone.”
After the plains Indians had finally succumbed to the genocidal pressure of white settlement, and their remnant bands were forced into reservations, white ranchers brought cattle to their lands. There were some Indians who asked if they could hunt the cattle, primarily as an attempt to maintain their culture. They wanted to sing their hunting songs and perform their ceremonial dances. After allowing it briefly, the whites decided it was best to just package the meat and give it to the Indians.
What becomes of people when you strip them of everything that makes them human? What becomes of people who no longer sing? What becomes of people when they have been taught to insist that the world is silent, and dead? This is all of our heritage. Somewhere far enough back, your progenitors were brought into the fold through death and indignity. Their songs are silent. Their ceremonies are forgotten. And so we stumble blindly forth, in dark corridors seeking. In the black, some remain broken, others take up with history’s killers, and angle to fill the role of the abuser.
In my region there are those who want to cut the forests. They think that they have observed the forest long enough to know how to control it. They think they have the wisdom to manage a forest better than it can manage itself. How does one argue? The only words they will accept are in their own language, the language of domination, the language that insists on seeing only disparate pieces in a grand machine, the language that has exorcized the sacred.
I cannot convince you to leave the forest be in that language. I cannot convince you to seek the wild with those lifeless words. I cannot convince you to abandon this culture in the language that it birthed.
You have to feel it. Perhaps you do already. Perhaps you aren’t sure what you feel, other than a general sense that something is not right. Do not snuff it out. Nurture it. Breathe life into it. Let it guide you to others. Give yourself permission to feel even if it is only the pain. Move boldly through the darkness, and listen for the howl.