Of course, on the relative level of reality, being wounded is different than not being wounded. To expand our consciousness, however, is to be introduced to the absolute level of reality, a state which simultaneously includes the relative, and yet embraces and transcends it in a higher synthesis. One of the deeper meanings of the Buddhist word nirvana is to be free from the opposites.
When enough of us recognize the healing that our wound is revealing to us, the healing aspect of our wound becomes constellated collectively, writ large on the world stage. As a wounded healer, we are continually deepening the healing of the disassociation in our world. We can help one another to step out of a hierarchical universe based on fear, power, and separation, and step into our deeper, coequal identities as wounded healers and spiritual friends who ultimately depend upon and care about one another.
We are interdependent parts of a greater, all-embracing whole and holy being. Realizing our interconnectedness, we can collaboratively put our lucidity together, becoming empowered agents of healing in the world. It could not be more crystal clear that it is only through an expansion of consciousness that we will be able to transform our world crisis.
Maybe all that is needed in this moment is for any one of us to wake up, as all the great enlightened teachers throughout the ages have said that when any one person wakes up and realizes the union of the opposites within their own selves, the entire universe wakes up with them. That year, National Geographic explorer Loren McIntyre, along with a local Indian guide and a friend who owned a pickup truck, set out to discover the source of the Amazon.
On October 15,McIntyre and his party reached a summit 18, feet in altitude, an icy ridge called Choquecorao from which they spotted a body of water 1, feet Album) them. This daring expedition would lead to the revelation that the twisting and turning river is longer than the Nile by nearly kilometers, and would stir interest in uncovering the mysteries of this region of the world that had been almost completely hidden to Westerners.
I remember meeting him near the town of Pucalpa, Peru, the last navigable Amazon port. It was late in the spring ofand I was an eager young man with a fresh Ph. At that time, many of us Westerners who had come to the edge of the unexplored Amazon were searching for the legendary Mayoruna, a shy and 49 toward elusive people who foraged and hunted in the deep jungle, so that we could study their ways.
What made the Mayoruna so exotic to us was that they believed themselves to be jaguars who inhabited the bodies of men and women, and who tattooed their faces to look like jungle cats, even wearing whiskers during their ceremonies. By far the biggest challenge, however, was getting them to remember the following week where they had dropped you off, as this was before GPS technology existed, and every bend in the river looked exactly like the next.
Many of them were masters who worked with the ayahuasca vine, a plant with hallucinogenic qualities that is used ritualistically in their culture, which fascinated me. His explanation made total sense.
The danger is that our physiological response to chronic stress is the same as during instances of danger. Excess levels of cortisol break down tissues in virtually every corner of the body, accelerating the aging process.
High cortisol levels weaken ligaments, muscle, blood vessels, and bone and 51 toward can cause elevated blood sugar levels and high blood pressure, eventually leading to easy bruising and thin, nearly transparent skin that we associate with the elderly. While in this state, the body suppresses the healing hormones we need to recover from stress. The shamans explained to me that these illnesscausing energies were often the result of envy or anger that had been directed at the patient by someone else.
When lodged in the LEF or in the outer layers of the skin, these energies had to be sucked out of the patient. The shaman would place his mouth over the affected area of the body, suck audibly, then turn and spit out the invisible poisons. Other times, the shaman would use a stone or crystal to extract and contain them. Many of the shamans I studied during my tenure in the Amazon, and later in the Andes, explained to me that the LEF contains a blueprint for how we will age, how we will heal, and how we might die.
Encoded within this matrix are all the gifts and ailments we inherit from our 52 jaguar medicine parents, as well as data from all the traumas we have suffered in our lifetimes. If we have a family history for heart disease or breast cancer, this information is encoded in our LEF until we are healed of this legacy. What about the well-documented power of prayer to heal?
There, the healer can discover and bring back those qualities of the personality that have been disowned, and that will allow a patient to embark upon their destiny. At this stage of the healing, the shaman will also prescribe certain herbs and foods that will help the body to rebuild and restore physical health.
Shamans say that the soul has such a longing for wholeness that it will re-create the conditions that caused the soul loss, because it hopes that another opportunity for healing will result in our integrating these fragmented aspects of the self.
If the shaman can discover the source of the original wounding, he can heal it, and break the self-destructive patterns. Shamanic medicine is not a panacea, and shamans themselves will go to the emergency room when they have an Surrender - Silverlake (3) - Nothing In Between (CD condition. Western medicine remains the best trauma medicine that we know. Recently, I invited a small group of travelers with me on a trip to the Amazon.
He was unable to set his right heel down, and had to walk very slowly with the aid of a walking stick. The following week, he accompanied me on an expedition to the Andes where he hiked up a mountain at 10, feet alti54 jaguar medicine tude unassisted.
This is a classic depiction of the shamanic journey into the underworld, into the raging maw of unknown dimensions of time and space, within the deep psyche yet buoyed on the undulating waves of the celestial seas. Prominently, we see a frog or toad with its neck craned back and mouth open. In Mayan symbology, the mouth of the frog, jaguar, or snake or cave, even symbolizes the door to the underworld. Shamans, traditionally, go on a journey into the underworld, and this carving clearly depicts precisely that.
Notice the little dots or holes on 56 mayan shamanism and Diagram 1. Stela 6. This compound is a relative of the better-known DMT, but modern explorers of consciousness have reported unequivocally powerful experiences with the 5-Meo relative. Psychonauts like Terence McKenna who prefer hypnogogic, image-rich hallucinations, have confessed to not liking the 5-Meo relative. Still, one can suspect that shamans of a certain gonzo bent would appreciate having access to this yawning abyss.
One assumes that the substance was smoked, since ingestion requires an MAO inhibitor to be orally active. However, chocolate was, and still is, grown at Izapa. Modern cacao has 57 toward mild MAO-inhibiting properties. Like tobacco, the ancient species of cacao was much more powerful.
Perhaps there was at ancient Izapa a visionary shamanism fueled by toad juice potentiated by chocolate, what we may call cacaohuasca. At the very least, Stela 6 preserves evidence that the Izapan shamans used a powerful hallucinogen. Although psilocybin mushrooms are reportedly no longer found in the region, there is documentation that they were once prevalent. The monuments of Izapa provide clues about how shamanism leads to profound cosmological models. Stela In Mayan art, ballcourts represent the Milky Way.
The little seating declivity in which First Father sits is a feature that is located along the bright band of the Milky Way in the region of Sagittarius—a dark rift caused by interstellar dust. The Maya believed that, at the end of a cycle, time momentarily ends and the laws of the world are suspended.
In the shamanic voyage, eternity or the timeless ground of manifestation can be accessed. Touching the root or source of the world, the shaman can divine secrets, foretell future events, and develop magical healing abilities.
In Mayan time philosophy, each day has its own face, meaning that successive days are different deities. The end of the solar year occurs on the December solstice, when the period of night is greatest and the year is reborn.
For this and other reasons, the First Father solar lord represents the December solstice sun. The carving is encoded astronomical infor- 59 toward mation. This suggests a cosmology with profound implications.
Diagram 3. Stela 11, Izapa. The December solstice sun in the dark rift of the Milky Way. This is the galactic alignment that culminates in the years around Like the solar deity on Stela 67, his arms are outstretched.
Remember, the mouth of the frog-toad is the portal to the underworld, the Xibalba be, the dark rift in the Milky Way. So, this is how the shaman journeys through the underworld in these iconographic portrayals. What is astounding about these mythic carv- 60 mayan shamanism and ings is the unequivocal astronomical references. The dark rift in the Milky Way extends north from the ecliptic the path of the sun, moon, and stars : Diagram 4.
The ecliptic, the Milky Way, the dark rift feature, and the precession of the December solstice sun into alignment with the dark rift. The ecliptic crosses over the Milky Way at a degree angle, forming a celestial cross that the Maya mythologized as their Sacred Tree, or Crossroads.
The dark rift begins in the nuclear bulge of the Milky Way, which is the visually large area in which the center of our Milky Way galaxy is located. The sun, every year, moves once around the ecliptic; it thus crosses through the dark rift and the nuclear bulge once every year. The exact date on which this happens has been shifting, due to a slow movement called the precession of the equinoxes.
This astronomical phenom- 61 toward enon is caused by the slow wobbling of the earth on its axis, with one wobble completed in approximately 26, years. As a result, the position of the December solstice sun has been slowly shifting along the ecliptic for thousands of years, converging with, crossing over, and slowly passing background features such as stars, constellations, and, most importantly, the bright band of the Milky Way.
The December solstice sun will, in fact, be aligned with the dark rift in the Milky Way in the years around And that cosmology, what we might call a psychedelic cosmology, implicates another Mayan tradition—the Long Count tradition that gives us the much discussed cycle ending date. I call this a psychedelic cosmology because powerful entheogenic substances were clearly utilized by the shamans and skywatchers working at Izapa.
This is an important Surrender - Silverlake (3) - Nothing In Between (CD to consider in explaining the rapid transformation from the Olmec to the Mayan culture, the rapid birth of a new cultural paradigm. The Hero Twin myth is an esoteric World Age doctrine designed to describe and explain, in mythic terms, the astronomical process by which the December solstice sun converges with the dark rift in the Milky Way.
The Long Count and the Popol Vuh arose within a context in which powerful consciousnessenhancing substances were being used.
And the Long Count, we will remember, is designed to end during a unique era of astronomical alignment pointing right at the Galactic Center. Could the use of hallucinogens explain how the ancient skywatchers became aware of the Galactic Center? Is it just a coincidence that the Galactic Center is near the crossroads believed by the Maya to be the place of World Age creation?
Could the use of consciousness-enhancing drugs facilitate such awareness? And, we must ask, what mysteries does the Galactic Center contain? Did the Maya somehow access information or energies resident there? The sheer profundity and nearly impenetrable insights that are clearly present in Mayan cosmology suggest this is so.
Mayan cosmology is based in experiential insights derived from using shamanic tools of vision, and to get an idea of the kind of worldviews that arise in cultures that use these substances as viable sources of information about the nature of reality, we can look to the cosmic models devised by hallucinogen-using Indians in South America: the Desana, Warao, and Kogi Indians.
The founding myth of the tribe, which explains how their equatorial homeland was chosen, involves a supernatural hero who searched for a place where his staff, when held upright, would not cast a shadow. This is true for the equator on the equinoxes. The shamanic image of this event is that of the staff as a ray of sunlight, a divine sperm, which fertilized the earth.
Desana shamans also perceive this six-sided shape in the structure of rock crystals and honeycombs. Here we glimpse profound cosmological concepts developed by the ayahuasca-using Desana.
Despite living simple lives as huntergatherers in the ever-dwindling jungles of the upper Amazon, the Desana utilize shamanic tools of insight and vision to arrive at a profound multidimensional model of the cosmos. The horizon thus serves as the outer rim of the Warao cosmos. The sky is conceived of as a canopy, supported at the zenith by the cosmic axis: 64 mayan shamanism and Diagram 5.
The Warao cosmos. After Krupp At the base of the cosmic axis lies a knotted snake—the Goddess of the Nadir—that has four heads, each facing one of the cardinal directions. At the highest level of the Warao cosmos, up where the bell-shaped canopy narrows, there is an egg-shaped place of shamanic power.
Tobacco is the only mind-altering substance Warao shamans use, but the strength and amount they use carry them into the lofty regions of hallucinatory trance. The Kogi, descendants of a spiritual and secretive group in Columbia, also created an astounding and complex cosmology whose religion, philosophy, and cultural traditions are comparable to the high cultures of Mesoamerica.
In fact, the Kogi are often compared to the traditional Lacandon Maya of the Chiapan rainforest in Mexico. The Kogi utilize horizon observations of the sun as well as solar zenith-passage dates. Like the Desana, the entire Sierra Nevada in which the Kogi live is imagined to follow a hexagonal plan.
The Kogi retain complex initiation rites involving multitiered levels of a shamanic priesthood, and place special emphasis on astronomical 65 toward record-keeping, which sets them apart from nearby tribes. The use of vision-producing substances was certainly a factor in the creation of their cosmovision. These examples clearly illustrate the kind of complex multidimensional cosmologies that arise as a result of using vision plants to induce shamanic states of mind.
The exploration of time and space is an eminently human drive. Mapping space gives rise to highly geometrized mandalic systems, a cosmology incorporating the multidimensional ecology of beings living in our world.
Charting time is somewhat trickier, and involves very closely watching and recording the changing position of stars. A sky cleft is located in the highest point in the sky, in the center of the cosmic crossroads. In Mayan cosmovision, the Underworld is the night sky. Sky clefts are extremely abundant in Central Mexican codices, the symbolism of which can be traced back to Teotihuacan AD —AD and, ultimately, to the Olmec cleft-head motif.
Various forms of sky clefts are also found in the Mayan codices, demonstrating the widespread use of this very basic Mesoamerican concept. Diagram 6. Wormhole connections in space-time. After Klein In Mesoamerican ideas about world creation, cosmogenesis takes place via a kind of weaving process. Reality is thus undergirded by a system of threadlike links.
Physicists even joke about making faster-than-lightspeed journeys to distant stars by accessing these holes in space. But what does it mean for a serpent cord to descend and open? Who was traveling through the hole in space-time? Is such a scenario just a fanciful fairy tale, or could it have involved the actual activities of Mayan kings and shamans? To begin answering such questions, we can consult Mayan iconography, which frequently portrays ancestors who have been conjured through shamanic vision rites peering out from the mouths of serpents.
These serpents are often shown descending from a sky cleft, and gods and ancestors also are born or appear into this world through these sky clefts. The Glory Hole is the hole at the top of the cosmic house. So, the sky cleft is a hole in the center of the sky, at the center of the crossroads designating the celestial throne. Since the center of the crossroads is the location of the sky hole as well as the celestial throne of Mayan kings, ascending to the cosmic throne must have a lot to do with vision journeys, conjuring, king accessions, and magical birthing.
These processes and concepts are intimately involved in the understanding that the Milky Way is the Great Mother, and the dark rift is her vagina or birthplace. It is the place of transformation that the prospective male king must enter in order to be reborn as the king, a divine being.
That these things are templated upon the alignment of the December solstice sun with the dark rift in the Milky Way—on the baktun cycle end date, December 21, —is mind-boggling. Diagram 7. The Mayan king enthroned in the Galactic Center Underlying these activities and interests of Mayan king-shamans is the role played by mushrooms and other psychoactive substances in the formulation of the Long Count and the Hero Twin myth around BC—indeed, in the formulation of Mesoamerican cosmology as a whole.
Given that these tools of vision were in use at that time, we should not be too quick to draw limits on what these king-shamans and astronomerpriests could or could not have accomplished.
The Long Count calendar as Galactic Cosmology is the unique result of a shamanistic experiment seemingly conducted in secret, over perhaps three hundred years in the dimly understood Pre-Classic era. In his introduction to my book, Maya CosmogenesisTerence McKenna wrote: 69 toward Can the Maya dream of renewal at the conjunction of winter solstice and Galactic Heart redeem our civilization?
As we awaken to the power of the moving sky, as we awaken to the powers that inform and illuminate many of the plants that have found their way into aboriginal medicine, as we struggle with the vastness of the universe of space and time and our place in it, as we do these things, we follow in Maya footsteps.
The galactic knowledge encoded on the carved monuments of Izapa, in the Creation Myth and the Long Count calendar, was discovered within the context of the use of mind-expanding plants and preparations, the pharmacopeia of traditional shamans.
After being lost for centuries, this galactic cosmovision is now reemerging. With its attendant spiritual teachings, it promises to help us restore our deep connection to nature, the universe, and our true selves. Annals of the New York Academy of Sciences, vol. New York: Oxford University Press. Reichel-Dolmatoff, Gerardo. Taube, Karl A. New York: Kerr and Associates. It caused an immediate sensation. But many more were inspired. He showed how entheogens as they later came to be called could be a part of a sincere spiritual practice.
These two trends—that All is One is the point, and that it accords with the psychedelic experience—have occasionally led to a distortion of religious and spiritual traditions. In the Kabbalah, for example, unitive mysticism is only a small part of a wide panoply of mystical experiences.
But these are, truthfully, in the minority. Many more are visionary texts, describing theophanies of all shapes and sizes; or records of prophecy or angelic communication; or less explicitly unitive accounts of proximity to the Divine. Some Kabbalistic texts agree, but many others do not. But I have a hunch that it is about to change. The reason it is changing is that more and more Jewish spiritual seekers are pursuing nonunitive paths.
This includes earth-based ritual, shamanic ritual, and other disciplines which, while they may hold the view that All is One, provide experiences of differentiation energies, elements, visions, etc. But perhaps more importantly, it includes drinking ayahuasca, smoking DMT, and visionary shamanic-entheogenic practices which offer different experiences from the unitive one.
The ayahuasca trip, unlike the mescaline one, is not especially unitive; indeed, one of its hallmarks is the sense of communication with other life forms or consciousnesses. In the texts from this period, we read detailed accounts of heavenly palaces, Divine chariots, and angels; of ascents to other realms which seem somehow to be in outer space or an extraterrestrial locale; of a sense of great danger, but also great awe, beauty, and love; and of beings which travel on some kind of cosmic vehicle.
The descriptions are visionary and auditory, much like the accounts of ayahuasca visions. They yield information, prophecy, revelation, theophany. Get fresh music recommendations delivered to your inbox every Friday. ON by Tasmin Archer. Louis Baker. Sebastian Mielcarek.
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It starts out with noise sweeps and distorted vocals, turning into majestic dark ambient and then takes a delve into beat-driven rhythmic industrial with pulsating electronics. From there it goes in cycles. Dark ambient and subterranean rumble to noise and rhythmics. Owing nothing to their other projects, this is an excursion into sound extremes with moments of fascination and annoyance alike. It's most certainly not reinventing the genre, but the precision and quality with which it has been accomplished is impressive.
Bubbling, seething electronics, distorted ambience and frequency wails create a flow of sound, that is captivating. Hypnotic passages take turns with noise carpets and deep drones or mix it all in one track.
Vrombified Converterisms on a film of Lustmord cavernousness and Blackhouse frequency abuse. Not bad at all. Malignant Records by: Jason Mantis, July The long awaited CD debut for this Swiss formation finally arrives, after much anticipation at least on my part. Thick, volatile electronics and swarming drones that pulsate with a corrosive, highly radio-active energy; rhythms are an integral part of the equation, as are samples, factory noises, organic clutter, and plenty of nice, dark atmospherics.
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Out of Vogue — The Early Material. Buzz or Howl under the Influence of Heat. Voodoo Economics and Other American Tragedies. I Love America: Recordings. Still Cyco after All These Years. Hell Comes to Your House. Abandoned Future incl. Better off Dead. If I had to guess, Mr. Some corrosively bitter Italian lemon soda. His eyes teared. Did you know the man you met with there?
He was paid for that. She took a longer swallow of her beer. Continued to look at him that way. The chuckle seemed to match the decor. Milgrim swallowed, painfully hard. That could be a problem. Tell me about the man who let you see them.
They have Cordura Plus pocket linings, for guns and things. And outside pockets for knives or flashlights. Had been? British national, resident in Canada. Works for Blue Ant. Said they needed gussets. I think she was right.
In the Green Zone. I got tired of that color too. First in an elite unit, then later as a contractor. The Brits were willing to follow you from the airport, and to let me know where you were staying. But he seems to favor the other.
He just needs to be curious about it. But they did ask about the truck. Not even here. The actual clothing and equipment has to be manufactured in the United States. Milgrim looked at his lemon pop, confused. I arrested a serious shitbird who had one of those. Something else. Do you have an e-mail address? Numeral two. From the laptop in the lobby. As soon as you finish your drink.
Make your updates private. Allow me to follow you, refuse anybody else. What is it? That will be how we keep in touch. Or change hotels. Gay Dolphin Two. All caps. No spaces. He took her card from his pocket. Held it without looking at it. I may have found someone who knows what Bigend wants me to find out. Part of it, anyway. Rest are homunculuses. Fucking planes. When are you back? Always a mysterious beverage to her. She liked the way it looked more than how it tasted. How would it taste, she wondered, if it tasted the way she thought it looked?
No idea. Not his fault Bigend found him. We know how that is. Old school. East side. Not side. Not mine. After the boxers, you stuck with musicians. Hollis looked up and saw the Icelandic twins, their identical frosty pelts aglitter. Behind them, somehow worryingly avuncular, loomed Bigend. Hollis rose too, half-pint in hand. Hollis Henry and Heidi Hyde. Take these seats.
She can handle any reservations. And it may not be true. No followers, following no one. Whatever that meant. And his updates, whatever those were, were protected. The harsh faux-mechanical ring tone had attracted the attention of the girl at the desk. He smiled anxiously, apologetically, from his seat on the leather-padded laptop-tethering bench, and answered it, the Neo awkward against his ear. How are you? Seven-thirty out of St. I just ran into him.
He was. As he was finishing this, someone called CyndiBrown32 asked whether he was willing to have her follow him. He closed Twitter and logged out of webmail. Closed the MacBook. Or was he simply more afraid of Winnie than he was of Bigend? Or was it that he was afraid of the possibility of the absence of Bigend? This succession of rooms, in hotels he never chose. Simple missions, involving travel. Urine tests. Always another bubble-pack. Reminded of his medication, he calculated.
He had enough for two nights away. Whatever it was. The door opened on the third-floor hallway. Take your medicine. Clean your teeth. Pack for Paris. When had he last been in Paris? It felt as though he never had. Someone else had been, in his early twenties. A younger, hypothetical self. As much of the time as possible. Nothing since the start of his recovery, really. Reading, his therapist had suggested, had likely been his first drug.
She zipped the makeup bag. Checked her hair in the mirror. A voice with a BBC register was flowing smoothly, meaninglessly, from the ornate wall-grid. Out past the steamy glass slabs and nickel-plate bumpers of the H. Wells shower, multiply towel-draped now. Glancing around Number Four in hope of finding something she might have forgotten to pack, she saw the three unopened cartons of the British edition of her book.
Bigend, of course, had brought it up. She should take him one, she decided. Releasing a bookstore smell as she opened the carton, but not a good one. Dry, chemical. And there they were, square and individually shrink-wrapped, Presences, by Hollis Surrender - Silverlake (3) - Nothing In Between (CD.
She took one off the top, slid it into the side pocket of her roll-aboard. He wore a waxed cotton motorcycle jacket. Been picked up. Ready for Paris? Then Gloucester Place. Though perhaps game was afoot in Paris, she thought, and now merely a rather long subway ride from here. In the traffic of Marylebone Road, stopping and starting, she kept noticing a dispatch rider, armored in samurai plastics, the back of his yellow helmet scarred as if something feline and huge had swatted him and almost missed, his clumsy-looking fiberglass fairing mended with peeling silver tape.
He seemed to keep passing them, somehow, rolling forward between lanes. Towering volume of sound. Pigeons looking unconfused, about their pigeon business.
Faith in infrastructure, coupled with a necessity-driven gift for retrofitting. One of the wheels of her roll-aboard began to click as she headed in their direction. Something clothbound, black, no jacket. They were somewhere under the Channel now, seated in Business Premier, which had wifi and a croissant breakfast.
Though now they were in the tunnel, there was no phone either. Which she did have, he supposed, with Bigend. The cover was a color photograph of tall nude statues of several very slender, small-breasted women, with identical helmet-like haircuts and matching bracelets, rising out of what seemed to be a rather small flower bed.
They were made of something like solidified mercury, perfectly mirroring everything around them. To see it, you have to go there, use augmented reality. People were building their own. Lots of work, back then, trying to render the pieces effectively. We had to take high-rez photographs of the site, from as many angles as you can, then marry them to whatever that exact angle on the construct would look like, then choose from those. That Newton memorial is one of his own pieces, but he rendered all of the others.
I decided to stick to American artists. Less to bite off, but also because it all has some peculiarly literal sense of place. I thought I had a marginally better chance of understanding it there. I stumbled on this stuff. Though at the time I had no idea it was him doing the suggesting.
Geoffrey Household. Third act all seems Surrender - Silverlake (3) - Nothing In Between (CD take place inside a hedgerow, down a badger hole. Like people were able to freeze their dreams, leave them places, and you could go there and see them, if you knew how. It was the first I saw. I never went back. Never saw it again. It made such a powerful impression. He put it on the table, opposite Rogue Male.
Studied at Cordwainers, shoe design, leather. She lives in Melbourne. Or did. Do you know them? Clammy met her in Melbourne. She was wearing Hounds, he wanted Hounds. She knew of Hounds locally. Some would be sold at a sort of art fair. He went with her and bought jeans. Says there was an American man there, selling them. Why do you think Bigend does? Often they cost next to nothing to make.
Replaced it. And while they were doing that, they were reducing the dose. And cognitive therapy. He could feel his passport against his chest, tucked safely into its Faraday pouch.
She turned. Same man, just walked in. He looked as though he were sniffing the air. She closed the door and the cab pulled away, leaving them on the sidewalk.
You go in. He tucked it under his arm, like a clipboard. She saw that vagueness returning, the blinking mildness. Was Milgrim imagining things? Exactly what Milgrim claimed to be about to do. She looked back, expecting to see him, but he was gone. She paid an entrance fee of five euros to a Japanese girl and was asked to check her bag. A cobbled courtyard was visible through arches. Young women there were smoking cigarettes, making it look at once natural and profoundly attractive.
Every second or third person in her field of vision was Japanese, and many were moving in approximately one direction. She went with them, up a minimalist stairway of pale Scandinavian wood, emerging into the first of two very large bright rooms, chandeliers glittering above carefully arranged racks of clothing, glass-topped display tables and pieces of period furniture. It made her wonder whether she was living through another one, and if so, what it would be called.
Seeing relatively recent period clothing, particularly, gave her an odd feeling. It was never quite as she remembered it. Shoulders tended to be peculiar, hems and waistlines not where she expected them to be.
She checked the handwritten price tag on a mulberry wool Mugler jacket. Anachronism, she thought. Not even her era. Turning away, she brought out her iPhone. Bigend seemed to pick up before his phone had had a chance to ring. Would you like some company? Just checking. Just got here. Some very considerable part of the gestural language of public places, that had once belonged to cigarettes, now belonged to phones.
Human figures, a block down the street, in postures utterly familiar, were no longer smoking. The number Clammy had given her the night before rang several times before it was answered. We met at Cabinet, when Reg was still there. Tokyo dealers. Taken her out to lunch. Left me minding the shop.
Loves your music. Where are you? Not far from the stairs. All of it older than its dealer, she guessed, and she judged him to be in his forties.
Keepin The Blues Alive - Blues Company - From Daybreak To Heartbreak (SACD, Album), Le Bulletin Municipal de la Ville de Paris - Pierre-Jean Vaillard - Histoires De Rire Avec... (Vinyl, Black Widow - Insomniac Folklore - Everything Will Burn (Vinyl, LP, Album), Biaus MEst Estez (Raynaud 1006) - Studio Der Frühen Musik - Chansons Der Trouvères (Lieder Des 13. J, A War Within, Wer Die Rose Ehrt - Various - Die DDR-Hits Volume 3 * Die Rock-Klassiker Des Ostens (CD), Sonata - Victor Davies (2), Irmgard Baerg, The London Symphony Orchestra, Boris Brott - The Mennonit, Jai Perdu LAmerique - Pierre Rapsat - Jai Perdu LAmerique (Vinyl), I Think I`m Gonna Like It Here - Elvis Presley - Fun In Acapulco (Vinyl, LP, Album), Close To Heaven (Ian Carey Remix) - Various - Essential Electro House Selection 04 (CD), Shined On Me - Various - Ibiza Fever (CD)