Monday 31 October 2011

EPISODE 26; IN WHICH THE STRUGGLING AUTHOR SLAGS OFF HIS BETTERS


Welcome to my blog which will be surprised to see you.

I’ve been reading some of the Booker Short List, three so far. I’m not a generous critic, nor a fair one; that’s what envy does to you.

On Wednesday I read the winning novel, Julian Barnes’s ‘A Sense of Ending’ as my grandson constructed lego Star War figures and occasionally threatened to imprison me. (At one point we had a fulsome discussion about whether the word ‘imprison’ could apply to venues that weren’t prisons or whether using that verb meant that wherever the imprisoning takes place then becomes a prison.) In view of my responsibility at the time and of the interruptions, I am willing to admit I may have missed some essential elements of the story for which I apologize to all concerned. I shall reread it, for it is very short, before publishing this response.

The first two books I read, Snowdrops and Half-Blood Blues, had been about people, places and characters that I have no personal knowledge of or, outside of the novel, any particular interest in. ‘A Sense of Ending’ is a very different proposition for the main character is about my age, has lived in times and places I know and is reflecting on issues I often reflect upon. Because of these things, together with its brevity and its essentially dull plot, this book reads more like a series of meditations and reflections rather than a novel.

All three books are first person narratives by people who have done some wrong that they are now reflecting on. The fact that I didn’t like any of these characters isn’t because of the actions they took but because of the sort of people they seem to be anyway, trudgers who write themselves off and then both glamorize and loathe those that don’t.

Reviewing a book is much harder than I expected. Especially one by an author as well-respected as Julian Barnes. If I’d never heard of him, I’d think this the work of a man who had missed out on life, apart perhaps from one evening by the River Severn. But obviously the character in the story is not the author but someone invented by Julian to express something. What and why, I haven’t worked out.

Rather than review the book as such, it is some of the statements in it and attitudes expressed that I will respond to.

Undoubtedly one theme is how we reconstruct past events, history. ‘History is that certainty produced at the point where the imperfections of memory meet the inadequacies of documentation.’  This statement is made by the adolescent Adrian.

The book is adolescent all the way through because the narrator never grows up. But thinks he does. Maybe that is why I found the book both annoying and provocative. Throughout the book there is the inference that adolescent emotions are more powerful, more consuming, than adult ones. This is not my experience. And I’m saying that despite being a teenager who twice tried to kill himself and, much like Adrian in the book, believed in the application of thought to life and hated the English way of not being serious about being serious. None of this begins to compare to the emotional profundities of child-rearing or, for that matter, of ever nearing towards the end. No wonder this guy was divorced, no wonder he’s still dumb enough to think there’s two kinds of women; he’s emotionally stunted.

Or is that the point?

Maybe it is. I’m quite away of how much of my character was formed by and is still stuck in adolescence. Maybe it is the mirror I don’t like.

The author does generalise. ‘…This may be one of the differences between youth and age: when we are young, we invent different futures for ourselves; when we are old we invent different pasts for others.

No. On both counts.

Here’s another one. “We thought we were being mature when we were only being safe. We imagined we were being responsible but we were only being cowardly. What we called realism turned out to be a way of avoiding things than facing them.”

Again, not me. Maybe if capitalism continues to wobble, more like this narrator will emerge from the woodwork of employment with their ‘mea culpas’. Too fucking late, mate.

Rereading the book, I see that the narrator admits he’s a boring tosser. At the same time he’s eulogizing his friend for his suicide which wasn’t the intellectual choice that Tony was assuming it to be. This is why he can write rubbish like this:” When you are in your twenties, even if you’re confused and uncertain about your aims and purposes, you have a strong sense of what life itself is, and of what you in life are, and might become.”

Once more, not for me.

“Sometimes I think the purpose of life is to reconcile us to its eventual loss, by proving, however long it takes, that life isn’t all it’s cracked up to be.”  Which is all very well if you’re a privileged middle-class boy who never had to grow-up but for most of the world there isn’t even the luxury of disappointment.

I do recognize the narrator’s experience of memory, of how much we experience ourselves as not being able to recall things, only to be staggered by a sudden memory in which tiny details are remembered. My dreams have shown me that somewhere in my brain everything is recorded. It is frightening actually because I’d hate to find the memories taking over, especially as there is no part of the past I’d like to go back to – for more than a few moments – and none I could bear to be stuck in. There’s a Paul Simon song, Bookends, with the lines
Preserve your memories
They’re all that’s left you.
How dark is that! And darker, perhaps, for this book which shows the unreliability and phantasmorgoric nature of memory. If all you have are your memories and they turn out to be false…then you have nothing.

“You get towards the end of life – no, not life itself, but of something else: the end of any likelihood of change in that life. You are allowed a long moment of pause, time enough to ask the question: what else have I done wrong.”
Okay, it’s a story, the guy can say anything he likes and I don’t have to respond but he does write ‘you’ and often refers to ‘we’ (i.e. other 60s children of a male middle-class persuasion) so…the idea that there is an end to the likelihood of change in that life is delusion, the same comfortable delusion he has always had. Anything can happen at any time and unless he’s very lucky the biggest challenges are still ahead. As for that long moment of pause in which he asks, what else have I done wrong, well, in my experience most people are asking themselves that every day of their lives. (The answer of course is nothing but that’s another thing altogether.)

Does the fact that the book got into my head and make me think mean it was good? No. Would I recommend this book to anyone else? No, because I couldn’t see what good it could do them.

I have now read, and will add, my daughter’s review of the book which unhindered by a) authorial envy b) taking it all personally c) being like me and the narrator, a male middle-class boy brought up in single-sex schools in the 60s, is much fairer, clearer (yep, the narrator is dense; yep, Veronica was normal) and to the point than mine.

Of course you can ignore that remark if you’re a prospective employer reading with a view to snapping up my talent.

If I don’t hear from that publisher soon I’ll be every bit as miserable as this book was.


My Daughter's Review
I loved this book, it reminded me of Brideshead Revisited (Evelen
Waugh) or The Liar (Stephen Fry) in atmosphere. It had a sort of classic school story feel to it (I always loved The Chalet school when I was young). It had a nice peaceful pace. I thought it was brilliantly well written.
I found it a bit predictable; Adrian arrives they all have crushes on him; he goes to Oxford. The first suicide is followed by another suicide (with a certain predictability). The mother’s strange foray made it almost inevitable that somebody was going to sleep with her. I must admit I expected it to be the protagonist.
The predictableness of the suicide was interesting, I’ve been thinking about suicide (generically) most of the people who I know who have committed suicide were linked to other people who committed suicide. I was listening to the Freakonomics podcast on suicide, which talked about copy-cat suicides. It also talked about suicide as a rational action; I found myself trying to do a cost-benefit analysis on Adrian’s suicide. I couldn’t quite work out when he committed suicide, before or after the baby was born?
That there was some relationship with the special needs group was also obvious and I found myself thinking that the protagonist was being extraordinarily dense. I thought the ‘knowingness’ of Margaret was irritating.
In terms of the questions- I didn’t think there was anything wrong with Veronica. When we first meet her she is simply a young girl at college who is enjoying a relationship that is as new or alien to her as to him. They are both just playing at it. She seems to be marginally more confident than him but not extremely so, I thought he projected a lot onto her.
She didn’t seem to go out with Adrian till after they split up and given how dull the main protagonist was it seemed reasonable. It had also been set up- he was the catch, the cool one. She was supposed to want to date him before she met him.
Later she clearly acted oddly, but who wouldn’t? Her mother had stolen her boyfriend (presumably splitting up the family) and got her pregnant before killing himself. Our protagonist then turned up, stalked her and then started going on about it, whilst apparently being really thick.
I thought he was neither hero nor anti-hero but narrator. The drama had all happened elsewhere and he was telling their story. He just seemed to think it was all about him.

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Monday 24 October 2011

EPISODE 25; IN WHICH DAYS AS A DOUBLE-GLAZING SALESMAN ARE RECALLED


Welcome to my blog which this week would like to offer a dose of optimism to the world…would like to being the operative words. My own mood is unoptimistic. Not pessimistic, unoptimistic. Of course I mean my mood about me. This isn’t weltscherz, merely peevishness at not making any progress in my authorial life. I made the mistake of trying to remind my once enthusiastic potential publisher of the minor fact he’d forgotten to read the book which he’d been so keen for me to finish. Worse, my first witty sally, ‘When is Soon where you live? Here we had it ages ago,’ passed him by and I had to send a second email explaining myself. He then promised to read it. Soon.

Meanwhile I’ve almost created two websites. While the kind man was here explaining everything to me I had a surge of confidence. Without him I am flummoxed and as nice as the sites look, the content is meaningless and in fact show a picture of my web designer’s child.

On Thursday I had a visit from a double-glazing company who quoted me £1700 for two doors and a window (thereby exceeding my budget by about £2000). The man who cam was very pleasant though he couldn’t believe I hadn’t seen his company’s ads on the telly. Two minutes after he went I received a call from his boss who wanted to know every detail of our conversation. I rang off on him. And then remembered my own days as a salesman, some twenty years ago.


DOORKNOCKING
I don't want your love when I come knocking and I don't need your respect. I don't mind it you don't smile and I don't want to be invited in. 1 don’t care who you are or whether you sleep with your dog's best friend. I'm not looking to rape you or rob you. You're totally safe with me. All I want from you is an agreement and statistics show that there is a one in four hundred and eleven chance of my getting it.

 “Will you or won't you agree to see our sales representative so that he may kindly, with no obligation to you, give a highly reasonable quotation regarding such items as doors and windows, not forgetting our speciality, maintenance free fascia boards, soffits and gutters?’

 That's it. That's all I want to know. You don't even have to buy anything, certainly not from me. Personally if I had a thousand quid to spare I wouldn’t buy windows with it. But there again, I've never bought a house either. Just see the sales rep with a look of interest and I get a £5 bonus for creating the lead. This justifies my job for another day and there with it the £4 an hour I receive for canvassing this and many many other streets.

 Despite my total indifference to you I'm not unfriendly. I’m told I have a nice smile. Have a look at it while I'm here. It won’t go away until I jump back in the car, never mind I'm cold and depressed, that these smart shoes are at war with my red raw big toes and I’ m dying for a piss. But I won't lay this on you. After all you never asked me to come knocking, did you?
 Sometimes I think you're an illicit lover, on the job so to speak, suddenly interrupted by my knock on the door. I'm surprised you don't swear at me more often. If I could I’d shout out, 'Don't bother. I'll just stick a leaflet in." But it’s too late, there you are and here am I, speaking already.

"Good morning. I'm sorry if I'm disturbing you." I'm telling you the truth now. I'd much rather not be doing this. When you hear what I've got to say next you'll definitely be disappointed. Even if you are at all interested, which as I daily prove is unlikely, you're going to be disappointed because no way on earth, whoever you are, will you have been upstairs saying to yourself, ‘I do hope a double-glazing salesman will call and tell me, untruthfully as it happens, that his company are offering special pre-winter prices on windows, patio doors and conservatories.’

Anyway I say my little piece as quickly and effectively as I can. Well, usually I do. Sometimes if you're pretty or if you shake your head pityingly before I've finished the second sentence or if you're patently terrified or if you slam the door in my face, then I stumble in my words, blush a bit, wave a leaflet at you and disappear back up the path.

Having pitched I stop speaking. If you say nothing I'll say, "Are you planning any home maintenance?” I won't say this if your house and garden look like mine, derelict. I sometimes wish I hadn't said it, especially when I see a look of hurt on your face. I realIy have no opinion about your house; if I wasn't doing this job I wouldn't even have noticed the bedroom window that isn't double-glazed or the guttering that will fal1 away from the wall if it snows this winter. But if you are thinking about it, why not say so? And why not see our salesman and have my paymasters pleased with me and my self-confidence boosted.

In theory I don’t take any of this personaIly. It's all fluke; statistics as I said. After all it counts as a lead if you ring in from the leaflet without even talking to me. I know it isn't me that you reject. My being isn't at your mercy. On the other hand when my girlfriend makes more leads than me I begin to think such things as "It's because she's a woman, because she's friendlier than me, because she's luckier than me, because she's… better… than me.’

  My smile becomes a grimace and then a dog tries to savage my fingers as I force a leaflet into one of those peculiar letter-boxes that are actually trying to eject what you put in. At the same time someone answers the door, the smile returns and my words start speaking because you never know which will be the one and if I don't ask who can say yes?

  I don’t hate the job. I like walking. I like being places I haven't been before. I like my boss being twenty miles away in an office not knowing what I'm doing or, more pertinently, not doing. Damned if I'm going to do this five hours a day, three is quite enough. And I like sitting in cafes, sipping tea, reading the newspaper and being paid for it. Oddly enough, I even like wearing this unaccustomed suit which my mother bought me some years ago when she got it into her head that I was, at last, going to be a professional something, a someone. If she could see me now. Still, I never asked her to dream for me.

This wasn't in my dreams either, actually. Yet I must admit I've often said to myself things like, "Well, if you really wanted to get out of this financial mess you'd do anything. You'd put yourself out there, you'd even doorknock." That was the lowest thing I could imagine. I'm supposed to be a hippy after all. Whoever heard of a hippy sel1ing double-glazing?
I don't blame anyone for the situation I'm in. Except myself of course. Who knows, with hindsight I might be saying this is the best thing I ever did. I hope not. My new age spiritual friends approve of what I' m doing, taking action, exposing my  personality to rejection, open, to whatever life brings me. My old age spiritual friends think I'm a greedy fool, selling my soul for money. Mind you, you can have my soul for a damn sight less than £4 an hour and a monthly bonus. You can have my soul for love.

I think I've been standing here too long. You’re not going to answer are you? I know you are in because I can hear the stereo blaring and a kettle whistling. If I just stick a leaflet through the letter-box we need trouble one another no further. Remember though, I get £5 extra even if you just ring in. Maybe you would like a   bit more time to think it over…

Monday 17 October 2011

EPISODE 24: ON GIVING ENTHEOGENS TO CANCER PATIENTS




Welcome to my blog which on a weekly basis either updates my envious readers on my authorial life or, as is this case this week, admits there has been no evident activity on the publishing front (Chris! I’m beginning to hate you) and instead drifts on to other matters of parochial concern. Having spent 2 weeks on spirituality, I mean religion, I was intending to abjure that topic for the day but I haven’t quite managed owing to that report on magic mushrooms in last week’s Oberver.


Somewhere in a field near here on this overcast but not too cold morning, various people will be walking around with their eyes looking down in search of the psilocibin mushroom. I’ve done it myself – though not for forty years. At first it can be difficult to spot them and you find yourself picking ones which are similarly coloured but not quite the right shape. What you need then is someone more experienced to shake their head and save your stomach. After a while the mushies just pop up and offer themselves and you can’t quite believe that you missed them before and if you’ve just been reading your Carlos Castenada you are already half-way into a liminal state.

I don’t suppose the fifty of so roomies who took psilocybin under the guidance of John Hopkins University in 2002 culled their own mushrooms one sunny early morning in some dew-soaked cow-padded sacred site, nevertheless, judging by their reports, they certainly got to experience some extraordinary states of mind. The university are now looking for (depressed) cancer suffering volunteers on whom to experiment although the terms of inclusion are so exclusive I’m not sure how successful they’ll be in finding people.

The recent press reports focussed on the personality changes in the subjects and how they had become ‘more open’ despite being of an age, i.e. my age, where openness wasn’t to be expected (sic). The greatest changes came in those who had had ‘mystical’ experiences, those carrying the characteristics I mentioned a couple of chapters ago as identified by William James and the great Walter Pahnke, the originator of the Good Friday experiment which gave LSD to Divinity Students, namely:


1. Sense of Unity
2. Transcendence of Time and Space
3. Deeply felt positive mood
4. Sense of awe and reverence
5. Meaningfulness of psychological and or philosophical insights
6. Paradoxicality
7. Ineffability
8. Transiency
9. Persisting positive changes in attitude and behaviour.

Before I go on…is it or is it not strange that the hoped for benefits of this trial is (as put forward by the press) that it will somehow ameliorate the sufferings of cancer rather than produce a soma that delivers divinity? Does this not show the preferences of our culture?

Valentina Pavalovca Wasson
In 1955 a Russian woman called Valentina Pavalovca Wasson ate magic mushrooms with a Mexican Witch of the Mazatek tribe and it was she who first suggested, in 1957, that hallucinogenic experience could ease the pains of dying and that the mystical experience could cause entirely new understandings of religion and death. Her husband, also an anthropologist, coined the word ‘entheogenic’ for plant substances that promote the experience of ‘the divinity within’. Out of this, and the works of Jung, Campbell etc, came the trans-cultural theory of religion that claimed the foundation of religion was a non-ordinary state of consciousness inspired by entheogens or other practises designed to produce mystical states, eg, fasting, ritual, music, chanting.

In 1964 Eric Kast of the Chicago Medical School gave LSD to 128 patients with metastic cancer. There was no therapeutic intervention and the patients weren’t even told they were on LSD. Kast noted significance decreases in pain and less concern with imminent death. The patients’ carers also showed significant decreases in anxiety.

In Maryland another set of experiments took place at the Spring Grove Hospital beginning in the mid 60s, this time undertaken by doctors who had personal experience of LSD. A program applying LSD to alcoholics was amazingly successful with something like two thirds of those who had a ‘mystical’ or ‘peak’ experience renouncing the drink. (A study giving ketamine to alcoholics in Russia has had similar results.) From this it was theorized that alcoholism is a search for transcendence.

Next the doctors turned to the terminally ill cancer patients and provided a program for 60 of them with a view to measuring the effects on pain relief, levels of emotional distress, acceptance of death and fear of death, hierarchy of basic values and philosophic/religious  orientation. A third showed great improvement in all these measures, a third some improvement and a third no obvious change.


As predicted the greatest change came in those who had mystical, or peak, experiences. In 1973 Grof wrote:

The phenomenology of the individual sessions covered a very wide range from aesthetic experience of an abstract nature through reliving of traumatic or positive childhood memories to profound transcendental experiences of a mystical and religious nature. It has been our impression that most dramatic therapeutic changes followed sessions in which the patient achieved an intense psychedelic experience – an experience of unity, most frequently preceded by profound experiences of agony, death and rebirth.’ 

Stanislav Grof, who conducted much of this program, was very struck by this last point and noted, ‘That these changes’, (i.e. in values, depression and fear of death) ‘did not come from an ontological or religious belief about life after death but as the direct experience of experiencing death in their own psyche.’ He also noted that family and partners of a dying person who had taken the phantasticum was often so impressed that they asked to take the drug themselves.

Remember that these patients were so seriously ill and terminal that a few of them signed the consent forms even though they were too ill to take the personality tests.

In 1973 psychedelic therapy was ended owing to political idiocy.

Forty years pass and where have we got to? Nowhere. So good luck to John Hopkins.

Monday 10 October 2011

EPISODE 23: CONTAINING MORE ON SPIRITUALITY AND THE 1976 PILGRIMAGE OF AN EMBARRASSINGLY NAIVE YOUNG MAN

Welcome to my blog which begins with good news for humanity. The granite faced woman across the road and I have made peace!! We’ve smiled at one another. We’ve apologized. We’ve both taken the blame. Northern Ireland, Palestine, here we come.
 
 One of these days I’ll ask her her name. I bet she knows mine.


Not much done this week. Had a word of praise on Monday and promptly ground to a halt. Here are further thoughts on the Emperor’s new clothes.

In my last piece on spirituality I was objecting to the multi-headed Typhon that spirituality has become and saying that my disquiet about this arose when I discovered that spirituality and its progeny, eg spiritual needs, had swanned their way into a supposed bastion of scientific orthodoxy, something that religion which for so many years held sway, now only manages to do, ironically, by being regarded as some sort of spirituality subset. Spirituality, I have declared, is a johnny-come-lately version of cultural Christianity that has adopted pseudo-universal values and costumed itself in old clothes to make itself look ancient whereas in fact it is less than fifty years old. To confirm this, turn to your fifty year old shorter oxford dictionaries and look up both the words spiritual and spirituality. Here are the first meanings of both:

SPIRITUAL: Of, pertaining to, affecting or concerning, the spirit or highest moral qualities, esp, as regarded in a religious aspect.

SPIRITUALITY: The body of spiritual or ecclesiastical persons; the clergy.

SPIRITUALITY. (Catholic dictionary) Positive immateriality; the property of being intrinsically independent of matter at least in essence and in some activities.

SPIRIT: The animating or vital principle in man (and animals); that which gives life to the physical organism, in contrast to its purely material elements

The Catholic encyclopaedia defines SPIRIT:- Used in several different but allied senses: (1) as signifying a living, intelligent, incorporeal being, such as the soul; (2) as the fiery essence or breath (the Stoic pneuma) which was supposed to be the universal vital force; (3) as signifying some refined form of bodily substance, a fluid believed to act as a medium between mind and the grosser matter of the body.


So how is the word spirituality used now? How isn’t it? Remember, if you want to follow me, that in my opinion the word spirituality was used to define against religious Christians who the people defining against them, people like me that is, thought were narrow minded and literal in their understanding of non-material matters. In the same way that Dawkins now picks on particular beliefs that are clearly ridiculous or disprovable and mocks both the people that hold these beliefs and the religion that gave rise to them, we reacted against the dogmas that had lithified in Christianity and assumed that all religious people were equally incapable of separating useful myth from fact. This was both youthful hubris and a catalyst for change which now has removed nearly all the dogmas out of Christianity. Unlike Dawkins, however, the reformers remained desirous of religious experience which they then renamed spiritual. 
And therein lies the problem. Renaming something doesn’t make it different and having two names for the same thing can lead to confusion, especially if the names suggest that the named things are actually different from one another. Say we called religion, ‘chocolate’. Spirituality would then be called ‘Not-chocolate though may contain chocolate’. Someone may then ask, ‘So what’s in the non-chocolate that isn’t in the chocolate?’ or ‘what isn’t in the not-chocolate that is in the chocolate?’ The manufacturer might then have to answer, ‘Well actually they’re the same, just that some folks like one name and some folks the other.’

Which would be fine if that’s all there was to it. But it isn’t because there’s a whole array of people out there who know perfectly well what chocolate is and how to cater for a person’s needs for chocolate. What they don’t know is what ‘not-chocolate that may contain chocolate is’ or how to deal with someone’s needs for such a substance. To help NHS staff to do this task which only has semantic reality, trainings are initiated, studies made, books read, consultants consulted and chaplaincies trans-ethnically transmogrified.

Stop! You’re going the wrong way. It’s an epidemic of unreasoned reasonableness which is treatable by surgery. Slice the throat of spirituality. It’s done, had its time; we’ve all grown-up now, we no longer need to pretend that spirituality isn’t religion and if you doubt it for one moment please study the Harvard Human Rights Journal, ‘The Complexity of Religion and the Definition of “Religion” in International Law’ and tell me if after reading that you can think of anything which isn’t religion and anything that spirituality could be that isn’t covered in the definitions of religion therein.

Before I move on to looking at the chaos caused by the unnecessary rebranding of religion, I feel impelled to point out that this disavowal of spirituality in favour of religion isn’t entirely comfortable for me. I don’t like to feel I’m sticking up for religions; lord only knows how happy I’ll be when the priests of the world simultaneously defrock but I don’t see why nurses, doctors, cleaners, whatever, in our hospitals should be bothering themselves trying to sort out the spiritual, i.e. the religious, needs of their patients when -if the needs were couched as religious- individual staff members would not be expected, nor expect of themselves, to feel responsible for dealing with these needs beyond finding an appropriate religious authority – should there be one. Because these needs are defined humanistically, by the use of the word spiritual, individuals who are actually there to do other things, such as nursing, are put into an unnecessary stressful situations and asked, effectively, to act as priests and gurus and take upon themselves responsibility for someone’s spirit or soul. Surely this is too much. No-one doubts we all have some inner wisdom on our better days but in any religious tradition, in any learning situation in fact, the teaching and the guiding is usually left to those reckoned to have attained some knowledge themselves.

Once we’ve got spirituality off the agenda, we can ask why spiritual and religious needs can’t just be called psycho/emotional needs or plain human needs. One step at a time.

Oh, was just reading a piece advising consultants on how to address spiritual needs of their patients. It is suggested they ask:' Does your trust in God lead you to think about cardiopulmonry
resuscitation in a particular way?'That is funny isn't it?

And, for those who read my piece on Sativex, may I point you to yesterday's Observer which carried a report on magic mushrooms and cancer patients. Why has it taken fifty years?


EXTRACT 2 FROM PILGRIMAGE TO INDIA 1976 

‘A warrior takes his lot, whatever it may be, and accepts it in ultimate humbleness.
He accepts in humbleness what he is, not as grounds for regret but as a living challenge. A warrior is impeccable.’ – Don Juan

  
Exalted truth imposes upon us
Heat and cold, grief and pain,
Terror and weakness of wealth and body
Together, so that the coin of our innermost being
Becomes evident. –Jalaludin Rumi


Monday September 20th
Hitching not very far with Stefan. Long waits. Great joy in the evening when got stoned and was momentarily in the here and now. Words in my head saying, I am not my voice or my photographer.’ The night was not so bad. A NIGHT OF SEEING.

Berne
Tuesday September 21st
Slow hitching. A cold night out in Berne by the side of the road in my sleepingbag.. Sent postcard to R.
THE DAY I ARRIVED IN SWITZERLAND.

Wednesday September 22nd
Finally arrived by train from Lausanne to a sunny place. I pay the fares and buy the food, spending money in advance and now discover there is to be no work. All that money spent, none to come, on a fruitless journey. Don’t know what to do now.
-Am thinking thoughts now merely because I have the time and warmth to write. No plan has formulated yet. I’ll be here another day or two with or without work. My head is much better but I’ve developed a cold and bad cough. The cough reacts badly to the cold clear Swiss air. If no work comes I’ll aim for Chur.
-Seen that I have developed an attachment to my money. I must be careful of that. I have prayed less today. Do I have to be down and out before praying?
-Am much admiring of the german (physique?). Am very pleased to have Stefan as a guide to this part of the journey. Still thinking and dreaming of R.  THE DAY THERE WAS NO WORK IN NYON.

Thursday September 23rd.
NYON
Was just thinking that if I go to Chur I’ll try and borrow some money to have my beard (?)shaved off. Today has been relaxed and easy, messing about Nyon, looking at the lake and flashing on being by Galilee. Tried to go to Geneva but couldn’t get a lift. Pirette gave us money so I bought an envelope and stamp so I can at long last post my letter to Steve and Calla. No news of work yet, maybe on the road again tomorrow. No meditation yet. These are social days (which is, I guess, a poor excuse). Tried to visit a Sufi place mentioned in my book but couldn’t find them. My cold continues, runny nose etc. THE DAY I LOOKED DOWN ON LAKE GENEVA.

Friday September 24th
So it goes. An early morning telephone call & we’re off to work picking grapes high above Lake Geneva. Very hot. Enjoyed every minute of it – except when I got paranoid about the speed of my work. Was really good. And as much food as you can eat every 2 and a half hours. Have never seen people eat so much. Not that I starved myself. And wine all the time. A good day. In the evening we stayed out at the farm, penniless, bookless, diaryless. Went to bed where I dreamed of the war in Lebanon, Aleister Crowley, Idi Amin and other strange things. THE DAY I WENT TO WORK ON THE GRAPES.
Swiss Hippies


Saturday September 25th
Much the same as yesterday except we finished at 6p.m. 80 Swiss francs richer. Back to Pirette and (?) who has packed in his job. Someone else’s story and not so happy. Tomorrow maybe I go somewhere, maybe I don’t. What I really need is rope for my bag but tomorrow is Sunday and I imagine the shops will be shut. Must post my letter to Steve and Calla. THE DAY I EARNED 80 FRANCS.

Sunday September 26th
More strange dreams; one about Christmas in which Steve and Calla had given me a history book but I just couldn’t see the magic in it. Anyway soon after waking Stefan and I conferred and decided we should leave. Pirette and Rato (?) were really nice. I owe them karma and like always I feel that all I have to offer is my prayers. Stefan and I parted at Nyon. I felt like visiting Geneva, maybe sussing out the Sufis before aiming for Chur tomorrow. To my surprise I was almost immediately spirited to Genf (?) & for a bonus a pipe of nice smoke. Then a bottle of wine opposite the lake. Felt very high. The guy went & I set off in the direction of the Sufis and the old cathedral. I’ve really been feeling the desire to visit a church. Thereupon I was met by a Malaysian guy who against my conscious will took me down back to the lake. Only later did I come to the conclusion he had been sent by the Sufis. He is a traveller – been on the road 18 months. At first I thought the message was to go to Fribourg and work but then he recommended me to speed up, wanted me going right around the world! Then he said I could stay in his room overnight. He has fed me. I have a headache but that could be no glasses, or my diet, or my head, just no telling.
-Has been really nice with this guy Mike: I’ve been as open as I’ve ever been with anyone. Been able to tell of my trip, even to talk of christ who I felt danced with Stefan. Went to bed but was woken up by a late visitor whose presence made my free room cost six francs. THE DAY I MET MIKE.
















Monday 3 October 2011

EPISODE 22: IN WHICH SPIRITUALITY IS CHALLENGED AND PILGRIMAGE TO INDIA 1976 BEGINS

Oh my, there was I with the music on, the sun shining through the window, dancing my oldening bones around the room with a heart full of joy when the phone rang. On the other end a man in tears, his life breaking. So it goes.

Last night I went to visit a friend to do some business. She’d had a row with her daughter, an exceptionally horrendous one. She thinks she may never be allowed to see her grand-daughter again. She cried and cried, breaking apart before my eyes.  So it goes.

What it is to be human…


Welcome to my blog. I’d like to begin, ‘I welcome you all with great love and respect’ which is how my guru used to begin back in the day but coming from me it sounds a bit cheesy and while I approve of the sentiment wholeheartedly it’s in a theoretical idealistic sort of way and if you actually knocked on my door you would probably find me as elusively unavailable to actually communicate with or seek help from as most of my friends do.

If you are very bored please put some more commas in the above paragraph.

While I wait for the publisher to respond (are you listening Chris!!?), I’ve been thinking about gurus, 1976, and spiritual needs in the National Health Service. I believe them to be related. Consider this from NICE:

Key Recommendation 2: Assessment and discussion of patients’ needs for physical, psychological, social, spiritual and financial support should be undertaken at key points.

The word which most interests me is ‘spiritual’ because in an impossible to explain meme-istic way I feel a little responsible for the word being there.

Remember, if you will, that NICE is the National Institute for Health and Clinical Excellence, an organization that above all must epitomise scientific materialism on the coal front. When our bodies are on the table we rather hope that we will benefit from the most rational, up-to-date evidence based treatment that scientific knowledge can provide for us and only a few of us would really opt for the Mother Wortwurzle’s  stinking rue which may have been all the rage a few centuries ago. So why in this secular society is the Health Service funding and worrying about the spiritual needs of a slab of meat?

In 1976, around this time of year, I set off on a journey to India which I thought of as a pilgrimage. If you read my diary written at the time – the opening extracts which you will find at the end of this piece – you will see it wasn’t something I was particularly enthusiastic about, or cut-out for, but nevertheless I trudged off and found myself a guru. Being a lifelong self-centred self-obsessive, I was only partially aware that I was on a suddenly well-trodden path, both physically and psychologically and that my journey to the East was part of a generational shift in thinking fuelled by LSD.

My own background was Irish Catholicism as installed by brutal Jesuit priests. By the age of 14 I was more than ready to escape the tyranny of the spirituality and their master. God and me had a falling out, religion became the new anti-christ. Then came the drugs, LSD, Herman Hesse, Aldous Huxley and the Perennial Philosophy, Timothy Leary and Baba Ram Dass, and all the rest. Love is all you need. Be here now. Turn on, tune-in, drop out. God isn’t god, god is consciousness, god is source, god is shiva but shiva isn’t god like you understand god, god is love, god is you, god is me. And so on.
                        

Were we religious?

Oh my god, no. Religious people had credos, we had experience; we were mystics and mystics transcend religion.

Mystical experiences are marked by all or some of the following feelings/insights.
A sense of unity or totality
A sense of timelessness
A sense of having encountered ultimate reality
A sense of sacredness
A sense that one can not adequately describe the richness of this experience.


So, to differentiate ourselves from the religionists and to identify ourselves with the mystics, a new word was coined, ‘spirituality.’ Bearing in mind that, in my observation, 99% of the new mystics were from Christian backgrounds, (the others being American-Jewish) this notion of spirituality, though couched in universal terms, is really just a cultural change in christian thinking rather than something new. The fact that during the last 40 years Christianity has shifted position on numerous doctrines would appear to support this view.


The problem, as I perceive it to be, is that spirituality has got out of hand. What has happened is this: rather than defining itself as it was, i.e. religion, (but not the Christian religion as represented by mum and dad and all those sanctimonious hypocritical straight people who wear suits, beat little children, bomb the Vietnamese and go to church on Sunday to show how holy they are), it chose to define itself as ‘not religion’.

You might think that as words and definitions go ‘Not-Religion’ wouldn’t be a star performer. Spirituality, however, has done fantastically well and the more people try to define it, the bigger it grows. Even the religion that it has defined itself as not being, embraces it and sees it as an ally in its attempts to reach out to other religions to establish some bizarre coalition of those ‘with faith’. However, as I said before, it is its appearance in the NHS that astounds me, especially when I discover that NHS staff are supposed to assess the ‘spiritual needs’ of a patient.

What?!!

Of course the gargantualizing of spirituality isn’t all the work of drugged out hippies. Cicely Saunders, who began the hospice movement, was greatly influenced by Frankl’s book, Man’s Search for Meaning and promoted the idea that spirituality was this existentialist ‘search for meaning’. Not surprisingly, when faced with death people will have a tendency to be contemplative, to review their lives and to consider whether they’ve reached the end or not. It’s not for nothing that the Buddhist clergy and others have made a point of working with the dying. Even now Christian chaplaincies are fighting turf wars with the new age death midwives. The search for meaning approach worked well both for culturally christian non-religious christians and for most of the religious ones. For the word spirituality, this was a masterstroke. Because the non-religious culturally christian christians didn’t really believe in any religion but felt obliged to respect them all, they were quite happy for spirituality to mean any religious, or more or less religious, belief. In this way spirituality has become to mean not-religion, (particularly not the christian religion), and all religions, including the christian one.

This word should be charged by the monopolies commission.

To be continued.




PILGRIMAGE TO INDIA 1976. 



Monday September 13th 1976
One o’clock in the morning. Am sitting, cramped, with cigarette in hand, writing by torchlight in an old A30 car, about 30 miles from Paris. My sleeping companion is John, a sixty-year-old Scot escaping tragedy with a fantasy of screwing a lady in gay Paree. He’sbeen really nice. Picked me up in Canterbury where I was getting soaked. My luggage is a problem, nylon rope cutting my shoulder & constantly coming off the sleeping bag. Crazy journey down following fast moving lorries in the night. John has bought me food and drink. Already have gone somewhere I wasn’t meaning to go. Meant to go to Belgium. Didn’t even get time to have spare passport photos done. Would welcome some sleep. Is all very strange. Say a prayer every time I pass a church.
THE DAY I CROSSED THE CHANNEL


Tuesday September 14th
Tonight when I need more than ever to meditate and to draw down the grace of my guru, I quit after a few tired seconds to write this and go to bed. Really it has been a good, magical and fortunate day but I’m sitting here on the verge of crying: bad emotional fear ruling me. I want to go home. Have lost my torch, seems indicative of darkness to come. God help me, Yogananda help me.
Early this morning arrived in Paris with John. At about 5a.m. we parted company. Walking into a café to ask for Paris I was helped by a guy called Giles who took me to his home where I have stayed most of the day. Went into Paris with him; saw some artists painting which was good. Also went into a fabulous church which I felt I’d been missing. Giles is out now. I’m going to have an early night with a prayer in my heart that I can realize the joy of having my guru teach and protect me. I need it tonight. I’m hoping it is the tiredness and with god’s love I’ll feel better when I awake. Hope I find my torch.
THE DAY I WENT TO PARIS

Wednesday Sept 15th
Dana’s birthday. Just awoken, feeling better. Today’s prayer: Divine Mother, teach me to recharge my body, mind and soul with Thine unlimited, all healing light which is within me.
 ..Now 1 a.m. In a motorway café at Mannheim with a Czech guy. It is raining outside. We don’t know what to do. Today I spent 7 cold hours waiting for a lift outside Paris. Happy birthday Dana. Then got two lifts, the second fast and smooth with a man from Sudan and his German girlfriend. Recovered my spirits. They bought me a meal and tea. Ended the day here as Thursday begins. THE DAY I WAITED SEVEN HOURS FOR A LIFT OUTSIDE PARIS.

Thursday September 16th
About midday. Am in the hut by the woods in Stuttgart and my thoughts go back to last year. Can not get of my head the pain of the separation from R. But the story. Spent the night in the café with the Czech guy. Slept a bit. Was warm, contented. Was raining this morning so continued sitting around till it eased off.  (Text unreadable). Then another hitchhiker got me stoned. Was laughing, feeling gay. Almost immediately got a lift to Stuttgart, straight to Botnang! In heavy rain and mist. Exciting and joyful. Felt overrewarded. My prayers haven’t brought this to me. Is grace not karma.
Am about to have a joint with Tommy’s brother. Tommy not here yet. Thinking a lot about Steve and Calla. Their love must be so strong. I had a strange dream last night which I don’t remember very well. It was unusual in that I was in it but not the main character. Two little girls (out of a number of girls all dressed in white) were talking. One was telling the other she was leaving the district. It wasn’t true but the second girl was really unhappy about it. I experienced it from her point of view. Very strange.

{Writing this Saturday.} Well I thought the day was pretty (sussed?) especially when Stefan and Barney reckoned a job would come together in France. B&S went out. I closed my eyes to mediate, then, thinking of food, I looked up to see the hut on fire. Frantic efforts to put it out failed. Recovering my stuff, minus my glasses, I stand and watch the fire with detachment. Then the police arrive, take me and my things, ask me questions and then put me in a cell with an Italian guy. I think I’m there for protective custody while they find my friends whose house has just burned down.
THE DAY OF THE FIRE.

Friday September 17th    

Soon in the morning discover am gaoled with no guarantee of imminent release. A bit freaky. Undrinkable coffee, mouldy bread and fag-ends for breakfast. Photos and fingerprints taken: “We are only the technicians.” Time drags by. I stand up. Next thing I know I’m on the floor, head bleeding, fighting off terror and trying not to freak out. So slowly, it seems, I’m taken to hospital where they put stitches in my head, bed me and say they want to test me for epilepsy. Head hurts. I try to sleep, to keep calm. Wondering if anyone will come to see me. Later the policeman arrives with a translator and releases me from custody. Doesn’t know anything about my friends.
THE DAY I HAD EPILEPSY IN PRISON.

Saturday September 18th
With aching head and having been told to go back to England, the hospital let me go. A doctor gave me 10 marks. I got my things from the police station and came to Botang in the vague hope of finding Tommy. Magically he appeared in five minutes. I’m really pleased to see him. Now we wait in a friend’s home hoping Stefan will appear equally magically and tell me to go to France tomorrow. Otherwise?
My head hurts.
After much smoking and walking and taking care of my body, Stefan turns up and says we hitch to France on Monday. I don’t think it’d be wise to go on to India with my head like this so France is a good place to be while I recover (hopefully). Tommy and friends don’t seem to blame me for the fire and are happy to have me in (freedom?). Really don’t want to go to prison or hospital again. Finally go to sleep in Stuttgart, very late. Saying prayers when I remember but unable to find the space to meditate.
THE DAY I LEFT HOSPITAL AND FOUND TOMMY..

Sunday September 19th
After sleeping at Tommy’s place in Stuttgart spent the day in a group wandering around here and there in the woods getting stoned. Feel that Tommy is in trouble with his vivacious but doubtful girlfriend. My head is becoming more comfortable. Tomorrow I will set off with Stefan to the South of France, the opposite way to India. Have written a letter to Steve and Calla but not posted it yet. There are a few hours left but I guess it is safe to say SUNDAY IN THE FOREST.