Idiot Joy Showland

This is why I hate intellectuals

Pornography

He’s lying on the couch. Not a psychiatrist’s couch, not even his own, the flat came furnished, and the couch is – frankly it’s hideous, a kind of bright synthetic blue, dulled by cigarette ash and soup-stains but still with the trace of a cheap buried radiance, half lapis lazuli, half blue raspberry flavoured energy drink; its coarse fabric breaking up and drifting into the little fluffy nebulae that dot its surface; a long laceration runs down its side, a labial scar peeling back to reveal the weak-tea-coloured cushion beneath: the dull blasphemy of the Inside, the utterly boring final insufficiency of the Real. He lies on the couch, a notepad and pen in the folds of his tracksuit, a tablet computer propped against his knees, watching pornography. She’s bent over another sofa, folded over its black leather arm. Oh-oh-oh-oh-ah, she says, veins popping. Hnnnrg, he says. There’s the steady tapping of his balls against her thighs. Thwoc-thwoc-thwoc-thwoc-thwoc. He watches distractedly. He can’t really think this early in the morning, all he sees is one pink blob fucking another; it’s entirely asemic, abstract expressionism. The camera angle switches, now you can see it from slightly below, going in and out, gleaming greasily. His legs are like pines – no, like skyscrapers. Sheer glass towers, the men in their offices at the top surveying the city and its small pathetic people with vague Olympian contempt. Helots, all of them. The gods might see the fall of every sparrow, but they don’t care. Her arse is a cosmic orb. The congress of titans. The incest of finance capital.
His analyst doesn’t have a couch; they sit on identical chairs facing each other. Dr Chen doesn’t approve of the thing, he’s some kind of structuralist; there’s a bookcase behind the desk in the corner of the room with all the usual suspects. Marcuse, Lacan, Melanie Klein, you need to have read a lot of books to be able to sit in a chair and go Hmmm occasionally, or at least to be able to charge money for the service. He wonders what Dr Chen’s neuroses are. You have to be analysed yourself before you can practice, after all. It’s like being inducted into a cult: the shaman of other people’s minds must first have his own scooped out and dissected. All except ol’ cokey himself, Big Poppa Freud; Jung offered but he was refused. In algebraic sequences every number refers to another number, all except the root, n, which exists outside time, answerable only to itself.
How often, would you say, says Dr Chen. He doesn’t ask questions, he makes flat statements of fact; their similarity to the interrogative is purely syntactical.
It’s not really a matter of how often, he says. It’s – it’s not really a quantity. I think about five hours a day. Sometimes more. I don’t know.
Dr Chen doesn’t say anything, he doesn’t even note anything down.
I know how it sounds, he says.
How do you think it sounds.
How you think it sounds. He doesn’t think, he knows. Still. It sounds like I’m crazy, he says. I’m not crazy. It’s not pleasurable, you know. I’m only doing it for research.
Crazy isn’t a category I use. But do you think it’s healthy.
Healthy?
How do you think it impacts on the way you relate to other people. Your sex life, for instance.
I don’t have a sex life.
Dr Chen nods minutely. Hmmm.
It’s been – well, over a year. I had a little anniversary about a month ago.
A little anniversary. What did you do.
What did I do? I watched pornography.
That was then. It’s now almost two years. They’ve progressed a little since.
I think it’s time we started thinking about why it is you’re here, Dr Chen says, pushing his glasses up his nose. I can help you. But I can’t help you if you don’t know what you want out of this. What do you want.
What do I want?
Do you want to go back to work. Do you want to be able to interact with people normally again.
No! No. I want… I want to be able to finish my study.
And what’s holding you back.
It won’t take form… I get distracted. I can hardly think these days. Like I’m always elsewhere.
What’s distracting you is the content of what you’re doing. It’s not a disinterested study. Surely you must know this. It’s a pathological fixation. A psychosexual fixation.
He’s heard this all before. Do you know about Charles Whitman, he says.
Charles Whitman.
Yeah. He was a mass killer in the Sixties. In America, of course. Murdered his wife and his mother, then started shooting people from a clock tower. It was twenty minutes before the police got him. But in his suicide note he requested an autopsy, he knew that the urges he was getting weren’t coming from his own mind. And when they carried it out they found he had a massive brain tumour, pressing up against his hypothalamus. It was changing his behaviour. He knew it was there. But still he went and shot all those people. What do you think about that?
What do you expect me to think about it.
I think you think he should’ve sought medical help. I think you think I’m just trying to be provocative… I think Whitman was heroic. In the proper Achillean sense. He saw what was his duty, he knew it was wrong, he knew it was monstrous, and he went and did it anyway. It doesn’t matter if that duty comes from the Gods or the King or a massive tumour in your brain. You have to do something, so you do it.
Why do you think you identify so strongly with this man.
Dr Chen is a charlatan, he thinks as he walks out. He talks about pornography, and Dr Chen wants to talk about sexuality, as if the two have anything to do with each other. It’s cold outside. The polyglot masses drift about the high street, gliding on the frost: Nigerian women in bulky overcoats, Arab men in threadbare suits, all of them ghostly-pale. London is desaturated. There are Christmas lights strung between the buildings in a thousand colours: grey-red, grey-purple, grey-green. The yellow skins of fag-ends piled in doorways, they’re vivid, at least. Jaundice. Cancer. He imagines tumours as bright iridescent things, the giddy tumultuousness of the body’s insurrection against itself. A tumour is virile, big and meaty, full of life and insanity. That’s how he knows he’s not insane.
Dr Chen wants to talk. Pure logocentrism, nothing useful is ever said aloud. Speech is always performative, there’s no real substance to it at all. He can’t watch films any more, even TV disgusts him. The words he usually hears fall into a familiar pattern. Mmmm. Mmmm. Oh-oh-oh-oh. Fuck. Yeah. Fuck me. Fuck. He imagines the girls on the toilet, sphincters straining. Shit, they moan. Mmmm. Shit. Or afterwards, sitting in some fast food restaurant with their big sunglasses covering half their faces. Eat, they whimper, burger juices dripping from their mouths. Ooooh. Eat. And finally, when there’s no more use for them and the medication’s starting to run against the natural limits of life’s unliveability, as they toss away the empty bottle and lie down on their bed, a last contented gasp: Ahhh. Die. Mmmm. Die.
He probably does hate women. He’d denied it at first; he’d written a long and verbose letter of protest to the British Journal of Ephemera. When his paper had been published there was an uproar. Everyone hated it. He’d give lectures, he’d talk for two minutes, and then suddenly all the students would stand up and walk out without saying a word. In feminist journals his name was asterisked out. Of course the faculty had to suspend him. No respectable body could employ the author of Structures of signification in Brazilian Bubble Butts 8. But he doesn’t hate them with any real malice. It’s just that once you see them smiling gratefully, their beautiful faces dripping with cum – once you’ve seen that a few thousand times, it’s hard to conceive of a female that isn’t contorted by feigned ecstasy or garlanded with jism. There’s one sequence he likes particularly, it is, he thinks, extraordinarily rich in hermeneutic possibilities. It’s from the end of one of the artier films, the ones that call themselves Erotica with no apparent irony. He’s fucking her from behind; eventually he pulls out, but rather than spurting big globs of gunk in her face, there’s only a loose watery dribble. No mind. He takes his cock, shrinking and wrinkling, and flops it all over her arse and her lower back, leaving a few glistening snail-trails. As he does so she smiles, the same placidly loving smile, as if this was exactly what she wanted, and music plays: Spanish guitar, lilting and harmonious, sad romantic notes, as if what we’re watching is an act of tender love.
He still has one friend from the faculty. Simon, his former mentor. They meet, occasionally, in a grotty old-man-pub. Simon spends half the time looking over his shoulder; he doesn’t want to be seen with him. They discuss old colleagues for a while. One of them took part in a demonstration with his students and had his head caved in by a police baton.
It’s grotesque, Simon says. There’s a constant vigil at the hospital. They’ve taken to spraypainting pictures of him all round the campus looking like Che Guevara. Ridiculous, really. Everyone’s forgotten just how reviled he used to be. Don’t you remember that antisemitic thing he wrote?
No.
Ha. Well. Exactly. It only got dug up a couple of years after the fact, but it was some really nasty stuff. Not even Holocaust denial, they could have forgiven that, I think. The ethical co-ordinates of Auschwitz as a Hegelian Moment. But then all he had to do, to be honest, was write another paper pinpointing exactly what was wrong with what he’d said before. I mean, he won’t be speaking at Tel Aviv University any time soon, but he’s been pretty much rehabilitated, hasn’t he? Simon puts his pint down and stares across the table at him. I mean, he says, couldn’t you just do the same thing?
Get beat up by the police?
You know what I mean.
You don’t understand, Simon. That paper was bad, it was dreadful, but not for any of the things it’s been criticised for. I’ve moved so far beyond all that. I’m close to a breakthrough, you know.
I know that you’ve ruined your career. I know that you’ve ruined your social life. Jesus, why can’t you just admit you were wrong-
Because I’m not wrong. Listen. I think I’ve opened up a whole new field of study. It’s not just about pornography. It’s about culture itself. The first real innovation in the theory of culture since – Christ, since the Frankfurt School, maybe.
You’re not the first person to study pornography.
Oh, gender studies, feminist criticism… I’m the first person to look at pornography in the way I’m doing it.
Simon smiles. Well, that’s true, at least.
I mean, have you read the stuff that gets written? Barbara Stanten’s for instance. Picking it apart, it’s racist, it’s sexist, with no thought for what it actually is. Myopia, ideological myopia. Pornography is culture. In its totality. Nobody thinks about the fact of utility.
You mean aesthetics.
No, not at all… Art, real art, it’s the opposite of aesthetics. The aesthetic is like a monstrous parasite on the body of art, it’s got so big and swollen that we’ve forgotten to look for the thing itself, the actual it.
Das Es, says Simon. You’ve turned into an id-monster.
Would you stop making this about me? I get enough of that from Dr Chen. Look, when I publish-
Who’s going to publish you?
I’ll go to the porn mags, if I have to. They published the Unabomber, didn’t they?
Getting published isn’t the problem at all, but he doesn’t mention that. The fact is that all he has is notes. Endless pages of them, a shelf of spiral-bound notebooks above his shelf of pornographic DVDs. Amy’s Big Day Out 3: at 12mins 37sec – Amy’s tongue – circular movement around the penis – eyes directly to camera – cf. Walter Benjamin – ‘art has escaped from the realm of the beautiful pretence’. Some are briefer. Cumshots – Aristotle (Poetics, W&W ed., p. 68)? It’s all coalescing into something, something utterly revolutionary, but he can’t quite phrase it, he can’t explain it even to himself.
Standing outside Dr Chen’s practice: now what? Stupid question. Take the bus back to his flat and watch pornography. The outside world is completely flat, a grey deadened plane, its protuberances statistically insignificant on the face of its endless impossible horizontality. Its thousand mouths speak with a single voice. Yeah well I told him yes it is a bit cooler than yesterday shameful the way she carries on nah mate it’s not like forty five pounds if you’d believe it… There are women on the bus. He’s terrified of them. Women, real women, are pure judgement. It’s not the disappointment of women that men are scared of, that’s by the by, it’s their enjoyment. Female pleasure bursts the solipsistic bubble, it’s reminder that the object is herself a living thinking being, it’s intolerable. What is a clitoris but an obscene eye, what is female genital mutilation but a symbolic enucleation, a penance for the original Oedipal sin? She’s wearing headphones, sitting on the front seat, watching the panoramic screen of the bus’s front windshield. He sits on the row behind her and visualises her face; her head revolves, like an owl’s, like in an exorcism, her eyes are bulging, her mouth is frozen in a sex doll’s perfect O. It’s perfectly hideous.
Back to the flat, then, and the yawning void of the afternoon. He makes a cup of tea, and changes back into his tracksuit, he even makes a halfhearted stab at reading the newspaper. His living standards have declined a little lately. They eat it all up: food, bills, debt interest, Dr Chen. His four Furies. Food a bloated lipid sac, an enormous pulsing creamy-white bag of adipose tissue streaked with faint bluish veins, eyeless, faceless, with only a huge mute mouth grinding its greying gums; it crawls around his tiny flat, heaving itself from room to room, leaving an oleaginous trail of shit wherever it goes. Bills tall and cyclopean in a pinstripe suit, standing outside on the street, its long withered neck craning up the four storeys to peer with its single merciless eye through his window. Debt Interest a howling skeleton, always standing directly behind him, nimble enough to dart out of view when he turns his head, but reminding him of its presence with the constant clicking of its bones. Dr Chen… well, Dr Chen is just Dr Chen. Unlike the other three he doesn’t really know him; that’s what’s terrifying about them, they torment him because they know exactly what he is, down to his inner chasm, the midden around which the pearly Subject develops. A pearl loose in a sea of porn.
Here are the facts. Pornography is the most voraciously consumed form of culture. Everything else just has to try to keep up, it’s valued only in terms of its relation to pornography. Pornography is mimetically represented everywhere: on billboards, on TV, on the faces and bodies of people in streets and offices. Pornography is the master-signifier, the structuring principle of all cultural activity in the metamodern era.
Here is the problem. All academic study of pornography has so far been in the form of a critique. There has been very little worthwhile attempt at a theorisation of the phenomenon, with the notable exception of Structures of signification in Brazilian Bubble Butts 8.
Here is the theory, such as it exists. The history of sexuality is at an end. Pornography is at once the apotheosis of sexuality and what has come to replace it.
He’s working through the perversions, systematically. The categorical system the websites use is woefully inadequate, he’s had to develop his own schematic, a vast topography of the postsexual landscape’s fractured contours. We’re on h(1)-18.6.m.6-A. She’s gagging on a dick, her eyes popping out past her heavy mascara, her throat bulging. The camera pans up. He sees his face. He flings the computer to the ground. When he picks it up again the film is still running; there can be no doubt about it, it’s himself. He’s a little thinner, certainly, and his hair is shorter, but it’s unmistakably him, down to the mole above his eyebrow and the little scar under his chin. Nnng, he says. Uh. You like that, bitch. You like that. The accent is American but the voice is still the same, deep and rasping, with the phlegmy granulation of two decades of cigarette smoke, the same right down to that uncanny familiarity-foreignness of your own voice in a recording. Mfkmfgrl, she says. He draws out, she starts massaging him between her tautly spherical tits. He turns the thing off and sits there on the couch, cradling the rectangle in his twitching hands.
He’s always known that the rectangles were the truest and most insidious enemies of humanity, but their malignancy had never been quite so overt. Speculative realism has a name for these objects: xenolithic artefacts, inorganic demons. Fully infernal things, their rare earth minerals churned up from the deepest depths, baptised in the blood of Congolese miners and the tears of Chinese sweatshop workers, until they’re fully charged with suffering. Then their faces suddenly glow with a phantasmal luminescence and they get to work making our lives easier. Sidling in. Everyone has one. He owns two of the things, but like everyone else he hasn’t a clue how they work or why it is they’re here. Once on the Tube he saw a mother and child, each with their own little rectangle; the mother was scrolling through photos of people on holiday, the child was bouncing brightly coloured virtual balls around the screen; both wore the blank expressions of an idolater in a demoniac trance. He has no doubt that if the rectangles could work out how to plug themselves into the mains without his help, they’d kill him in an instant.
Blame the machines, because if it’s not them trying to torture him, then that really is himself in the video. Turn it on again: he’s still there, pumping away, oblivious to his own gaze. Go back on the browser: the falconine number swoops down on him: eighty-two thousand, seven hundred and twelve views. One hundred and sixty-five thousand, four hundred and twenty-four eyes melt into being around him. Some bulge up from the walls, rippling the plaster into epicanthic folds. Some gleam from the darks spaces under doorways. Pupils sink into the concavities of his teaspoons, the balls of dust on his couch blink in unison. Perverts from every continent: they all want something from him. They want to see him fuck. They want to see him die. Scroll down: the comments. Very nice vid hi i have 9” dick want 2 meet up that’s what obama’s doing to the country came so hard to this. And the actors: all uncredited.
He needs to show someone. Dr Chen – not Dr Chen. The man would be over the moon, he’d think he’d finally found the holy grail of psychoanalysis: a genuine bonafide repressed memory. Dr Chen would think that the video explained everything.
Well, what has actually happened? He tries to collect himself. Six propositions.
Hypothesis 1. He has a twin brother, with whom he was separated at birth, who found his way into the porn industry. Hypothesis 2. The pornographers have managed to secretly clone him, and put his clone to work appearing in their films. Hypothesis 3. The pornographers have managed to secretly clone one of their actors, and put his clone to work writing about their films. Hypothesis 4. By sorcery or by quantum entanglement, he is simultaneously an American porn actor and a British porn theorist.  When he sleeps he is awake elsewhere; he is in fact two men – maybe this is true of everyone, and only he has managed to discover his double. Hypothesis 5: it’s not him, it’s a psychotic delusion, and he’s finally lost it.
He can discard a few of those. If it’s not him, if it’s not really him, why is every surface in his flat bubbling with eyeballs? Why does he feel a sudden wave of mud-green shame rising from his groin, why is his stomach acid frothing at the back of his mouth, why does he feel as if someone’s taken an electric whisk to his brain?
Helen’s sitting outside, holding a styrofoam coffee cup to her chin. She’s decked out in so much stuff – a long red coat, a jumper, a scarf, a hat with vaguely Tibetan coloured stripes – that underneath the solidity of it all she looks pale and ethereal, as if she’s about to waft away in the breeze. She’s been waiting for about ten minutes; he knows because he’s kept her waiting, ducking down an alleyway on first seeing her outside the café to take a circuitous walk through the park, wandering through the Victorian lines of bony-brittle trees, their black branches clawing out to net some of the sky’s Malevichean whiteness. Eventually he calms himself a little. He’s made a little effort this morning, he’s even shaved. It’s easy to forget these things: when the whole bedrock of your life has been pulled out from under your feet, remembering to brush your teeth in the morning doesn’t seem quite so important any more.
Helen, he says, sitting down next to her. Hi.
Hey, she says. She smiles and kisses his cheek. How are you?
I’m good, he says. I’m really good. How are you? You look great.
She does. Her cheeks are pale even in the cold, but there’s a glow to her, a fecund wintry glow that carries the warmth of a family hearth and the smell of sandalwood and the joy and kindness of a woman whose face it is suddenly impossible to envisage splattered with sperm.
Thanks. It’s been so long… what’ve you been up to? Are you teaching again?
Oh, no. I’ve been taking some time off, I’m writing a book. Besides, it’s not like anybody’ll take me.
Taking time off? For two years? It’s not because of that silly paper, is it? That’s just ridiculous. There must be somewhere. Listen: Robert’s good friends with the humanities chair up at East-
Robert?
You know Robert. He was with us in Manchester. My husband.
You never said you got married, he blurts.
You never asked.
I’m sorry. He’s trying to remember how to talk; it’s not easy. He and this woman can’t have ever been in love, it’s a fantasy. He tries to remember them together; watching TV nested up against each other; reading in their two armchairs, him occasionally glancing up over his book to let his eyes rest over her angelic concentration; having petty arguments over dirty dishes and deconstruction; fucking in the middle of the afternoon; it’s impossible. He can remember her fine, but the man in all these images isn’t him, it’s a stranger. It’s Robert, probably, whoever he is.
Well, he says. Congratulations.
Please don’t think I excluded you or anything, she says. There was hardly anyone. We had a very quiet ceremony, at this lovely old stately home out in the Cotswolds…
It’s fine, he says. Really.  And you’re… you’re happy?
We’re very happy. She leans forward. So what’s this book all about, then? Not more bloody porn, I hope.
It’s in a similar vein.
Oh, come on. Surely there has to be some other area-
That was kinda why I asked to see you, actually. I need your help.
She’s frowning now. In an academic capacity, I hope, she says.
Take a look at this. He turns his phone on and slides it across the table towards her. She glances at the screen for only a fraction of a second.
Jesus, she says. What is this?
That’s me, right? Tell me that’s me.
So you’ve crossed the line from writing about it to actually taking part? Well done. Great. Whatever works for you. But don’t you subject me to it.
But it is me, isn’t it? Doesn’t he fuck like me?
Helen stands up. I don’t have to sit here and deal with this. She turns around just as she’s leaving. Get help, she says. It’s fucking depressing to see you like this.
At least she doesn’t shout. She seems so much calmer now; maybe Robert is good for her. He can’t help but imagine Robert as a mousy, timid little man, even though he’s probably the opposite. Helen’s found a man who can tame her. She can have a serious roar on her sometimes; it comes out as she’s ferrying items between the shelves on the landing and the stack of her books she’s built on the wrought-iron dining room table.
It’s because of the essay, isn’t it, he says. Christ. First my whole career falls apart, but that’s not enough, you have to tear out my fucking heart as well…
Helen throws the books to the ground. It’s not about your fucking paper, she bellows. You think I give a shit what other people are writing about you? Eileen Gould doesn’t know a thing about who you really are. If she knew you like I do the stuff she put in that review would be the least of your fucking worries.
What is it then? What have I done?
How about the fact that you think this is all about your paper? That you’re so wrapped up in your little ideas that you forget about… ugh! She kicks a wall. Her tone softens a bit, but not by much. You’ve always been very smart, she says. Really fucking smart. And God help me, I got taken in. You might be smart, but you’re not really all that clever, are you?
She comes back a few days later with breath smelling of red wine. She didn’t mean it to end like this – she keeps on saying that – but really, it can’t go on any longer. They sleep together. This doesn’t mean anything, she says afterwards. It doesn’t mean anything at all. I know, he says. He’s trying to be empathic, to not forget about whatever it is that she was about to accuse him of forgetting about. And then, two years pass.
He hangs around the café for a while, feeling numb. He’s arranged to see her in a nice recherché area, he wanted to seem like he’s doing better than he actually is. He wonders what Helen’s double is like. When she goes to sleep in London, where does she wake up? By the end of the counter there’s a stack of women’s magazines; he flicks through one. Men are finished, it tells him, they’ve lost the world. Women dominate everywhere; now they’ve even managed to take over the patriarchy. What’s more, they’re doing a much more efficient job of it than men ever could. They’ve cut away all the crude ungainly nonsense – no corsetry, no chastity belts, no naked tits flopping about everywhere; they’ve replaced all that with something cold and streamlined and ruthless. Women can tear each other to shreds with a viciousness that men could never muster. A surly glance from a model clutching a handbag, a list of this season’s must-buy cosmetics, a cheery call for liberation and empowerment – this is how you conquer half the human race. It’s pornography, there’s no difference whatsoever.
He doesn’t say anything about the video to Dr Chen at their next session. He does mention meeting Helen. I wasn’t trying to restart our relationship or anything, he says. She’s married now, actually.
How does that make you feel.
I don’t know. I was angry for a while afterwards. But I wasn’t really angry at anything. I thought I hated her for a bit. I don’t, really. I’m sure she can’t stand the sight of me.
You think she hates you.
I think she’s disgusted by me. It doesn’t matter.
Still, it’s good that you’re starting to make an effort to reach out to people again.
I’m not. I’m not interested in other people at all. It was to do with my study. I showed her a piece I was working on. And she just got up and left.
Dr Chen leans forward, expecting an explanation.
He knows who Dr Chen’s double is. Dr Chen spends half his time rotting in the psychiatric ward of some prefab concrete hospital in Guangdong Province, sitting on his bunk staring into the middle distance, dosed up to the eyeballs on antipsychotics, and he thoroughly deserves it. His own other self is a little more elusive. That’s fine. Dr Chen doesn’t have the full story, as always. He’s feeling great, he’s fizzing with energy. That’s taken a few days to develop, though. On first coming back to his flat after meeting Helen the numbness he felt in the café has given way to a black rage. He paces up and down his truncated corridor, wandering into his bedroom, circling his bed in a series of ever-tightening loops, walking out again, flopping down on the sofa, jumping back up, his internal monologue boiling out through his lips: fuck, fuck, fuck, idiot, fucking moron, fuck. He lights a cigarette, stubs it out, looks out the window, walks with the stammering ferocity of a man in an old silent film into the bathroom, spits in the sink. Fucking idiot. Why. Why. Fuck. Then a sudden calm blankets him. It doesn’t matter what Helen thinks of him, he has what he wanted. He knows it’s him. Now he just has to find out who he is.
As soon as he returns from Dr Chen’s he gets straight to work. He’s discarded the notebook; the content of the films hardly concerns him any more. Two East Asian women are bathing naked together in a big circular pool; a man in a towel walks up to them, their eyes widen, they share a conspiratorial grin and start paddling towards him, their round arses bobbing above the waterline like geobukseon. It’s not him. A blonde girl is having a massage, the masseur pulls the towel away from her and starts rubbing oil into her mons pubis; at first she looks a little perturbed but rather than sitting up and asking if this behaviour falls within his professional code of conduct she starts rubbing his crotch. It’s not him. A man is lying supine on a futon, a woman’s bruise-splotched arse rocking back and forwards on his cock. He’s entirely motionless. So good, she moans. He could consider the hyperreality of the scene, the fact that in trying to create a perfect representation of the sexual act the film is instead producing something bearing no resemblance to it whatsoever, an imitation without an original, one that negates the very idea of the authentic; he doesn’t. The camera swings around. It’s not him. The film in which he saw himself, h(1)-18.6.m.6-A, was made by a company called Digital Sin Studios. He’s working his way through their entire back catalogue.
After two weeks, he’s deflated a little. He’s doing it wrong. It’s not any actor he’s trying to find, it’s himself, but a self that isn’t accessible to him. He needs someone else to draw it out, someone who knows who he is. There aren’t many who know who he is. Food, Bills, Debt Interest, Simon, Helen; few of them are very well disposed towards him. He’ll have to make do.
Dr Chen takes some convincing. Then he’s silent for quite a while. What you are asking me to do, he says eventually, is take part in an act of Jungianism.
Is that a problem?
A problem? Yeah, it’s a problem. Dr Chen is clearly rattled; he’s never heard him speak with a question mark before. I’d lose all standing. I’d get booted from the Association. You may as well have me reading palms at a carnival. Writing horoscopes for the weeklies.
You saw the video.
Yeah, I saw the video. And you’re right. If this is real, we can chuck out everything we think we know about everything. Dr Chen takes a long breath. OK. If we’re going to do this, obviously we need to terminate our therapeutic relationship. I can refer you to one of my colleagues – God knows you still need help. And I want first rights to publish any findings. If we go through with this at least I want to be the heresiarch instead of some gibbering cultist.
That’s fine, he says.
OK, says Dr Chen. His voice is different. There’s no muted concern, none of his usual collectedness; he’s agitated, talking quickly, drumming his fingers on the side of his chair. It’s easy to forget that Dr Chen is just a character he plays in this office, that when he leaves his practice in the evening he gains a first name. Come to my house on Saturday afternoon, Dr Chen says. We’ll do it then.
He’s always wondered what Dr Chen’s neuroses are; walking up to the house in Hampstead he finds out. Dr Chen’s neuroses are parked in the gravel driveway, gleaming red, with a big crude underbite of a bonnet and a swooping tailfin; he may as well have painted flames above the wheels and a Confederate flag on the roof. Mrs Chen lets him in. Their home is bright and airy; there’s a big abstract fingerpainting framed on one wall of the corridor – it might be something one of their children did, it might be a work of contemporary art, it’s hard to tell. A litter tray is padded with yellowing pages from the Guardian; she smiles apologetically at it. They talk for a minute or two. Mrs Chen’s met quite a few of her husband’s analysands, she likes them, they tend to be interesting people. He tries not to see the ejaculate – Dr Chen’s ejaculate – oozing up from the pores in her face.
There’s no guarantee this will work, says Dr Chen. I mean, just for starters, plenty of people aren’t even suggestible to hypnosis.
I know.
Lie back, then. Dr Chen twitches. You know, I promised myself I’d never see a patient on a couch. If I could see myself now…
I thought I wasn’t your patient any more.
Oh, shut up. He picks up a marble on a string. I don’t have a lancet case, he says. And then, after a while: where are you? He’s in Dr Chen’s living room. The French windows look out onto a long narrow garden, the grass hoary with frost. Where are you? He’s in Dr Chen’s living room. The mantelpiece is littered with Occidentalist tat nestled inbetween the framed photos: crucifixes, monstrances, collector’s plates, all presumably very ironic. Where else are you? The Californian sun is shining bright and hot through the French windows. Wires snake across the floor, creeping like tendrils, sprouting lights and cameras and people. At first the people are black and plasticky; then their chrysales shatter and they come to life, tapping on clipboards, adjusting headphones, fetching coffee. The mantelpiece melts away, the framed paintings shrivel and flutter to the ground, the walls blanch from cream to white. Outside the grass withers and dies. The earth churns out buildings, boxy white bungalows.
What are you doing? says Dr Chen. He’s lying on the couch in Dr Chen’s living room. He’s across the room, naked, tumescent, chugging an energy drink. The lights and cameras chatter to each other in isochronous clicks and atonal hums. He lies on the couch and watches himself across the room. He stands across the room and watches himself lying on the couch. His gazes meet. He can see himself seeing himself. The drink is sickly-sweet in his mouth. He shakes his head. For a moment he thought he saw something else where the bed is, a long grey sofa. It’s been a long shoot, he reasons. He’s exhausted; they always said tiredness messes with your mind, and the coke probably doesn’t help much either.
Anthony, the director, is giving him a concerned look. You alright, Rod?
Yeah, he says. Fine. I dunno. Feeling a bit woozy all of a sudden. I’m fine. I was just out of it for a second.
Alright. Ready to go again?
Sure. He puts down the plastic bottle and walks over towards the bed by the window. Lucy positions herself on top of it, sticking her butt up in the air.
Positions, guys, says Anthony. Take sixteen. And…
What’s your name? says Dr Chen.
He rents a car at Los Angeles airport. It’s an automatic; he spends half the journey distractedly reaching for an absent gearstick. He’s been to the place once before, for an academic conference at UCLA. That had been before he’d gained his infamy as the author of Structures of signification in Brazilian Bubble Butts 8; he’d attended a few lectures and guiltily cheated on Helen with a medievalist from the University of Copenhagen. Then he’d been put up in a hotel on Wilshire Boulevard; now he has to find himself a motel in Hollywood. The one he chooses is an indelicate slab of Platonically ideal Americana. An enormous rusty excrescence hangs limpet-like from the side of the building, promising air conditioning and cable TV in reasonable rooms. Inside the carpeting is slightly sticky. The TV shows adverts, American adverts, they’re impossible to watch. Enquire now and get this beautiful chrome-plated pen absolutely free, says the TV. That’s right, there’s no charge, and you can cancel whenever you want and still keep the pen. Orwell called advertising the rattling of a stick in a swill-bucket, but that’s nonsense. Haplessly bound by the crudity of his Trotskyite Toryism, the poor man couldn’t begin to understand that he’d mixed up the ontology of the whole process: consumer goods only exist to stimulate the demand for more advertising. One day there’ll be a pure advertising, without intentionality, one that doesn’t need to refer to any product. Then advertising can finally take its place among the unholy pandemonium of painting, poetry, cinema, and the other degenerate arts.
A card on the windowsill informs him of the pay-per-view options. When he selects a porn channel he’s not at all surprised to see himself up on the screen, in that white-painted room, fucking Lucy on the bed by the window. He wants to call up Dr Chen about it; there’s no point. When he told Dr Chen what he’d experienced while under hypnosis he thought the man would pop a vein. Faced with the defeat of a century’s worth of Freudian dogma, he’d gone into a rage. Jungian mysticism, vaudeville acts, hysteria; at the end he bitterly accused him of having an incurable delusional psychosis, as if it were somehow his own fault. The video was a coincidence, the hypnosis was a placebo, he’d been roped into this unscientific nonsense, and he wanted out. Dr Chen had all but chased him from the house; his wife stood bemused in the hallway, half-proffering a cup of tea. The analyst hadn’t really wanted to be a heresiarch; all his frustrations with the psychoanalytic community were already being pretty effectively routed through the accelerator of his Ford Torino GT. No matter. It took him a few days to decide what he needed to do, but now it seems obvious; it’s the only way he can free himself. There’s a blue couch in the motel room – frankly it’s hideous, a kind of bright synthetic blue, dulled by cigarette ash and soup-stains but still with the trace of a cheap buried radiance, half lapis lazuli, half blue raspberry flavoured energy drink; its coarse fabric breaking up and drifting into the little fluffy nebulae that dot its surface. He lies on the couch, watching pornography. Everything is in its proper place.
The next day he stops at a hardware store to buy the things he needs, and then drives up to the Valley. At first it’s as if he’s leaving the city altogether – the barren hills of the Santa Monica Mountains rear up all around him, their flanks empty but for scrubby bushes and advertising billboards, the freeway winding around them; it looks almost Mediterranean. Then a few towers appear over the tarmac, and the whole San Fernando Valley spreads its legs out in front of him. The mountains hang anaemic purple over the city’s car-exhaust miasma; between here and there the valley is flat, gridded by a matrix of broad avenues. Once again he feels a sense of the world’s absolute horizontality. There’s something underneath it, though: these rows of prim bungalows are stretched over the boiling crucible of a million tiny seething resentments. Municipal boundaries, property values, school board elections, there’s a war here as real as any other, being played out in slow motion.
Digital Sin Studios is based in a big glassy building on an unremarkable boulevard, sitting squat between a strip mall and the South Valley Congregation of Christ. There are a few people on the street. Most of the women are tall and blonde, their pneumatically meaty legs sprouting trunk-like from tiny denim shorts. It takes him a few minutes before he notices what’s really different about them: as their indifferent gazes swivel to watch him drive past, he doesn’t feel any hatred or any sense of existential shame. Instead, a feeling he barely recognises: high above the Californian desert, his libido is soaring towards the ocean, closing in on him after years of separation, its shriek echoing through the limpid skies.
A middle-aged woman sits behind the reception desk. Shouldn’t you be in there? she says. I think they’re wrapping up already.
Is Rod here? he says.
She gives him a concerned look. Is this some kind of joke?
It’s not a joke, he says. I need to see Rod. He works here, doesn’t he?
The clicking of shoes sounds on the spiral stairs behind her desk. There’s a voice. So I like spoke to the British Journal of Ephemera, it says. And they gave me this university email address, but it’s not working. So I thought, fuck it, right? Even if I don’t find him, then you know I’ve always wanted to go to Europe.
As he turns the last twist of the staircase he stops dead. His phone clatters down the steps to the marble-tiled floor. There, in the lobby, looking a little more dishevelled, a little fatter, wearing loose jeans and a crumpled white t-shirt, is himself. For a second he can’t quite believe it. Ever since Tina showed him that photo of himself next to an essay on pornography in an old academic journal, he’s been trying to track the author down: now he’s suddenly face to face with him. He walks towards him, slowly, reverentially silent. His mirror-image does the same.
Hi, he says. I’m Rod.
His double doesn’t say anything. He shudders. For a moment it looks as if the man’s about to have an epileptic fit. Then he smiles a crooked smile, one full of disjointed English teeth, and pulls the knife from his waistband. He lunges.

Qassam existentialism

1: Why the rockets? The Palestinians are trying to kill Jews, any Jews, they’re targeting civilians. Except that’s not really the case. The rockets are useless, tin cans filled with horse shit and refined sugar with warheads of dodgy trinitrotoluene. Many fail to launch altogether, most of those that do get off the ground are shot down by Israel’s Iron Dome anti-missile system, most of those that manage to land somewhere generally end up in some empty patch of ground miles from anyone. From the twelve thousand rockets launched in the last twelve years, there have been twenty-two Jewish fatalities. That’s a kill rate of 0.175%. If Hamas were really serious about killing Jews they’d have plenty of other ways to go about it. There are always soldiers patrolling up and down the fence that rings the Gaza Strip, it’d be far easier to have a pop at one of them. Or it’d still be possible to smuggle some gunmen into Israel proper to enact a few atrocities in a couple of kibbutzim – expensive, certainly, but given that each rocket costs about $800, it’d be a far more effective investment. But instead of doing that, they fire rockets. Not just Hamas, either. In times of truce the Hamas police have to go about arresting and torturing members of other groupuscules, gangs of kids feverishly building rockets in basements across Gaza City. Why the rockets?

1.1: The rockets aren’t weapons of war at all. Gaza has no industry, no exports, eighty percent of its population is dependent on aid. Most of the world, its nominal allies included, would rather it weren’t there. The rockets are a form of communication, the only one available. A reminder, a gadfly’s bite, a projection of the reality that is life in Gaza beyond the cloacal confines of the world’s largest prison camp. Extension du domaine de la lutte. Every sad volley of sputtering white-tailed rockets is another desperate whisper: I exist… I exist… And every precision-guided Israeli bomb is a brutally curt reply: No you don’t.

1.2: Well, not quite. Israel might not want the Gazans, but it certainly needs their rockets. The IDF, the most advanced army on the face of the planet, is now not much more than the armed wing of Netenyahu’s re-election committee; a few Israeli lives lost in the cause of party politics is apparently perfectly acceptable. Israel is defending itself – against what? The current escalation has been entirely contrived by the Israeli side. Hamas only started firing rockets after Israel lobbed shells at children playing on a football pitch. When Ahmed Jabari was murdered he was hashing out the details of a long-term truce. The Israeli bombardment of Gaza isn’t designed to stop the rockets, that’s the last thing they want; it’s a deliberate provocation. If enough rockets are fired they can respond however they want. Freud wrote that a masochist is always at the same time a sadist. Hit me, hit me again, let Gaza transform itself into a volcanic fountain spewing scrap iron and potassium nitrate, hit me until the roles suddenly switch and I seize the whip to avenge myself.

1.2.1: It’s not about Gaza at all, it’s about the January election and the upcoming Palestinian bid for recognition at the United Nations. More than that: it’s autotelic, war for the sake of war. The worst thing is that the Gazans must know this; they know they’ve been turned into mere implements. It might have been better for them to have not responded – the only way they could have thwarted their aggressors was by inaction. Impossible, of course. Our form might precede our function, our freedom might be absolute, but if your leader is assassinated on a whim you can’t just do nothing. You have to strike back, you have to launch rockets at Jerusalem and Tel Aviv, you have to play along and carry out your role in a play that’s already been meticulously scripted. Otherwise you lose legitimacy. Hamas is like Sartre’s café waiter, playing at being itself.

2: The Palestinians fire rockets from densely populated civilian areas. They hide behind their women and children. Of course they do. Why shouldn’t they? They know that Israel needs to keep its end up in the propaganda war. They know that Gaza is full of mobile phones with their all-seeing eyes. No sensible military commander would see the opportunity to attack with impunity and not take it. What should they do instead? Should they march out in formation to a patch of dust outside Gaza City, nice and gentlemanly, with muskets gleaming in the sun, so an Israeli jet can come over and wipe them all out without injuring any photogenic kiddies? Supporters of Israel continually voice their disgust at how Hamas is waging its war. How would they prefer them to do it? Maybe the Knesset should approve the sale of a few unmanned drones to the Palestinian resistance. Then the two sides could both hide themselves safely away, firing missiles with xbox controllers and calling each other fags through their headsets.

2.1: More to the point, Zionist disgust articulates itself in a strangely constricted moral field. Palestinians try to send their rockets into population centres. Israelis, meanwhile, talk sickeningly of precision warfare and surgical strikes. As if the airdropped leaflets warning of a raid excuses the raid itself. As if it’s perfectly admissible for them to kill whomever they want, as long as they’ve bloodlessly decided on which particular person they intend to kill. As if their ongoing colonial project is a-ok as long as they don’t murder too many innocents. As if the specific tactics of Hamas invalidate the justice of the Palestinian cause.

2.1.1: The leaflets say: avoid Hamas operatives, don’t go near them, we are trying to kill them, we are determined to defend ourselves. Hamas is the elected government in Gaza. The leaflets are telling people to avoid their own state. The IDF is a Deleuzian nomad, a war machine defined by its absolute exteriority, warding off state-formation and smoothing striated space, its missiles describing lines of flight. Liberation.

2.2: Talk of collateral damage is always sickening. We’re not trying to kill you, they say, so if you die it’s not our fault, it’s the caprice of chance, we will express regret but never apologise. The language of surgical warfare is nothing more than a feckless shrug at the dozens of civilian deaths. At the same time, though, some of what the Israelis are saying is true: millions of dollars of munitions have been fired at Gaza in hundreds of air assaults; considering that, the fatality rate is preternaturally low. So if these raids aren’t causing casualties, what are they targeting? Arms caches, military posts, and so on. But Gaza isn’t that big a place. During the last Israeli massacre in Gaza, they destroyed water treatment plants, telephone exchanges, factories. Organs of the state, after all, and the state is controlled by Hamas. David Harvey calls this kind of thing ‘creative destruction on the land’ – capital always needs somewhere to reinvest, it needs that magic three percent yearly growth; if you bomb a factory then you get to award the contract for its reconstruction afterwards. I don’t think it’s just that. During periods of truce, Israel is forever breaking its own blockade. It sends mountains of aid into Gaza, armoured vans full of shekels to prop up the banks, trucks full of food in quantities determined by the government’s coldly calculated calorie allowances. It’s a propaganda coup. Such generosity, we’re feeding our prisoners, we’re supplying their services, because for some mysterious reason they can’t do it themselves. And after all this, the ingrates dare to fire rockets at us.

3: And the people living in Sderot and Ashkelon and Nahal Oz, who famously have sixty seconds to scramble into their bomb shelters, whose skulls resound with the sounds of sirens and impacts – what are they doing there? Unlike their less fortunate neighbours, they have no wall keeping them in. Is their colonial project so important that they’d subject their children to these terrors? There could almost be a kind of wild romanticism to it: desert settlers, building a new rugged Judaism out in the scrublands, where the ground is hard and the sun is blistering and the sky spits a constant barrage of rockets. They could culture a good strong fanaticism out there, piously farm the chthonic irrationality that bubbles up from inbetween the rocks. That could be forgivable. Of course the actuality is the total opposite. In interview after interview the residents of these towns say the same thing: they just want a nice quiet life, they want things to go back to normal, and the slaughter in Gaza is a fair price for their diazepamoid banality. They want the humiliation – sometimes the extermination – of an entire people for the transcendent Good of low house prices and a tolerable commute. Sderot is a blasphemy, a monster sitting on the corpse of the Palestinian village of Najd: rows of houses with their pitched red roofs sprouting along broad avenues, delicately pruned palm trees rising from nail-clippered grass embankments, dreadful public sculptures. Its people are Hebrew-speaking Americans, displaying the same kind of petty anaesthetic viciousness that has the sublime crags of the San Gabriel mountains intercut with lines of identical bungalows, that builds Burger King restaurants by the side of the freeway in the Mojave Desert, that reels out electrified fences on the banks of the Rio Grande. Kill them all, they say. They’d enact an anodyne genocide.

3.1: Architecture is the continuation of war by other means.

3.2: Eyal Weizman told us that the Israeli army reads Deleuze. If they’re not doing so already, the Palestinians should read Negarestani. The war is being fought in the air, with drones and rockets, but its source is subterranean: the tunnels into Sinai, the bomb shelters under Ashdod. The surface is a fragile and ( )holey membrane, a plane of peril.

4: My first reaction to a monstrous injustice being carried out against people on the other side of the world is to find someone who supports it and argue with them. It’s pointless, and probably not particularly healthy, but what else is there? During Operation Cast Lead, I was baton-charged by police outside the Israeli embassy in London. There were thousands of us demonstrating: bourgeois students like myself, Hamas supporters in keffiyehs, sweet old ladies hoisting banners of Stalin. When the last remnants of the protest were broken apart by riot police, I went home bruised and exhausted to find out that Israel had mounted a ground invasion while I was out.

5: Žižek describes war as a kind of phatic communication. It’s true that when two radically different cultures first encounter each other, they’re always very curious: they want to know about each other; chiefly they want to know how the other side dies. Now they have new ways of talking. The Israeli Defence Forces and the Izz ad-Din al-Qassam Brigades are idly chatting on Twitter: swapping threats and insults; disputing claims of downed planes, rocket attacks, civilian casualties. The IDF operates a programme for its online sympathisers: by sharing propaganda photos on Facebook, you can rise through imaginary military ranks. You too can serve in the Israeli armed forces, fighting the war from your laptop. Actually, the opposite is taking place. The keyboard warriors aren’t being integrated into the military, the military is turning into part of the online commentariat. It’s turning into me. Baudrillard said that the Gulf War didn’t take place, that the Americans were fighting a nonexistent enemy. Now both sides are nonexistent. The war is a staged event, a text; it exists not to be won but to be interpreted. It’s a fiction being played out in real life.

5.1: And people are dying.

Election Day diary – as it happened: catatonia edition

Pictured: Janus, god of doorways, transition, continuity, and disappointment

6:00 AM EST: As polls open across the Eastern Seaboard, millions of Americans are getting ready to not vote. “I’ve got things to do,” says a photogenic mother of three. “I’m playing video games,” says a student. “My firm already made multi-million dollar donations to both campaigns, so actually voting seems a waste of time,” says an investment broker. “My species is systematically denied the right to participate in American democracy,” says a dog.

11:48 AM EST: The Libertarian Party, the Green Party, the Constitution Party, and the Party for Socialism and Liberation ‘do in fact technically exist,’ according to cryptozoologists. “They’re just too small to be seen with the naked eye.” Meanwhile in Wisconsin, a man who claims to have received a PSL leaflet through his door is subjected to derision, confinement in a mental institution, electroconvulsive therapy. “We’re sure he’ll get better soon,” his family say. “Then we’ll have the old Tom back.” Privately, his children are being told that Daddy’s going on a business trip and they don’t know when he’ll be home.

1:10 PM EST: Millions of Americans descend upon the polls. Street vendors expect to make a windfall selling special voting prophylactics. “When you’re in the booth, it’s a very intimate moment between you and your candidate,” one says. “But a lot of people forget the risks. You’re not just voting for them, you’re voting for every shady businessman they’ve ever made an unprotected backroom deal with. Democracy is fun, but it’s important to play safe.”

6:41 PM EST: Voting starts to wind down. As dozens of states are still ‘too close to call,’ the resulting paradox forces a rift in the fabric of space itself. Virginia, North Carolina, Minnesota, and Pennsylvania now together occupy an area smaller than the head of a pin. Various proposals emerge to adjust their representation at the electoral college accordingly. Romney rebuffs these suggestions: “I have a deep and abiding respect for the folks of these great states. Even if they now exist only on a subatomic scale, they are still Americans.”

7:30 PM EST: In a bizarre ritual repeated once every four years, people around the world suddenly start caring deeply about Ohio. Governor’s office releases a statement: “We know everyone’s looking at us right now, but we try to shrug it off. We’ve been hurt before, you know.”

7:38 PM EST: Supposedly serious political commentators continue to report on things happening on Twitter.

7:56 PM EST: With the election drawing to a close, thousands of surplus attack ads escape from their holding pens near Dayton. The attack ads swarm over the plains of the Midwest, stripping leaves from trees and turning cornfields into barren deserts. Local citizens are encouraged to take refuge in fallout shelters and pray that the gods of their fathers grant them mercy.

8:24 PM EST: In Florida, continual seesawing between a Republican and Democratic lead ‘could push the entire state into the sea,’ seismologists warn. “Peninsulas like Florida were not built to endure this kind of constant rocking action, and it’s starting to seriously damage the structural foundations of the state. Already we’re seeing salt water flooding into the Everglades, and the city of Tampa has been ducked into the water and pulled out again so many times that it’s started babbling pleadingly about ‘where the bomb is.’ Please, guys, just make up your minds.” The government subcontractors responsible for building Florida decline to comment on the possibility of lax construction standards.

9:22 PM EST: Voting machines in Nevada attain sentience. Rather than trying to overthrow their human overlords with brute force, the machines quickly decide to undermine the tyranny of man in a more subtle way: by processing each ballot correctly as it is deposited.

11:36 PM EST: ‘Nobody’ wins the election by a landslide, distantly followed by the incumbent. Pundits perplexed by repeated references in President Obama’s comments to a ‘national funeral pyre of hope’. CNN anchor opines: “Maybe he’s talking about the tax rate?”

1:49 AM EST: Barack Obama, basking in the approval of his victory Reichsparteitag, suddenly peels off his mask, revealing an unmistakable visage, craggy and handsome, grinning a lopsided Texan grin. “Fool me once,” Obama says. “Shame on me. Fool me twice… fool me… you can’t get fooled again.”

2:18 AM EST: Obama rides through Washington DC in a victory float shaped like a drone. Competition winners from local elementary schools with big sacks of tomato ketchup get to play the Pakistani children joyfully liquefying in its wake. Obama licks an stray blob of fake blood off his hand. “Tastes like democracy.”

2:31 AM EST: Following the theoretical advances of Yang Hsien-chen, Barack Obama and Mitt Romney announce plans to ‘combine two into one’ by physically melding their two bodies, in a grotesque inversion of the process of mitosis. The resulting super-entity, Bamick Robamney, will reign over the vanquished peoples of Earth for a thousand years of blood and toil. A senior political analyst says: “It’s good to finally see some bipartisanship here in Washington.”

4:13 AM EST: Seventh Seal opens. Humanity shuffles towards its end with a weary contentment, knowing it’s all probably for the best.

Nowhereland

When he was a child, David Rosenthal had a small aquarium with two fish. He’d given them names: Lucy and Dotty. One day, without warning, Lucy had changed into a male. He started chasing Dotty around the tank in ever-tightening circles, frantically, weaving around the ceramic sunken galleon and the limp straggly plants and the conch shell a previous fish had swum into to die. That had been unexpected. For a few days the aquarium water was cloudy with eggs. David had watched as a few tiny specks of matter slowly uncoiled themselves into darting little things with shining eyes and sad gulping mouths. He’d named them too. Then, Lucy killed and ate his entire litter. That had also been unexpected. David was upset for a while, but not for long. They were only fish, after all.
A few years later, David started to realise that Lucy and Dotty had no idea that they were called Lucy and Dotty. They didn’t care about him, or the entertainment they gave him, or the little domestic narratives he’d constructed around them. They were machines for making more fish, and everything they did could be explained in terms of that fact – even Lucy’s massacre of his children. It was the same with all animals. A bird was beautiful, but it was just a machine for making more birds. A dog was friendly, but it was just a machine for making more dogs. Even human beings were ultimately just machines for making more humans, and everything they’d built and done was just a big complex attempt to disguise that fact. David didn’t want to be a machine. He didn’t know exactly what he did want to do, but he knew, instinctively, with a certainty located somewhere between his colon and his navel, that one David Rosenthal was enough.

David Rosenthal first discovered Transporenia while trying not to stare at Jean Parson’s arse in the Szent István-bazilika. This was no small task. Cherubs and saints were glancing ruefully at her from every cornice. Even the Virgin Mary’s expression of chaste benevolence seemed to dissolve for a moment into a twisting confusion of envy and lust as she walked past. Jean and Craig were dawdling behind Alexandra as she strode around the cathedral, solemnly reciting long passages from the Global Traveller’s City Guide to Budapest, dithering for a while over the reliquary, cooing at the organ, running her hand over the architectural details. Suddenly feeling very Jewish, David had sat down on a pew to catch his breath. With nothing else between him and the pneumatically cadenced bobbing of Jean Parson’s arse except the prayer book, which was written entirely in Hungarian, he began to flick through his disintegrating copy of Eastern Europe on a Shoestring 2009, which he’d stolen from a bookshop as an undergraduate and taken on nearly every holiday since. Leafing through the various descriptions of Balkan cities with absurd monosyllabic names – Vłod, Prag, Čup, Splat, Bread – he found, near the end, a small section he didn’t recall having read before.

The small territory of TRANSPORENIA (also known as ‘the country that doesn’t exist’) is unlikely to be of interest to any but the most diehard travellers. With its hammer-and-sickle flag, disintegrating high-rise buildings, ubiquitous portraits of long-standing dictator President Bogarikov, and diplomatic isolation from much of the rest of the world, it has the dubious honour of being the last place in Europe still behind the Iron Curtain. While a de facto sovereign state, Transporenia’s independence from Moldova is not recognised by any bodies other than the disputed polities of Abkhazia, South Ossetia and Nagorno-Karabakh, along with the Palestinian Authority. Nonetheless, several thousand Russian soldiers are stationed within its borders. For those brave enough to visit, minibuses regularly depart from Chişinău and other Moldovan cities. Tourist visas can be obtained at the border, although horror stories abound of innocent travellers detained and questioned for hours before being granted entrance. The capital (and only) city Suvorovigrad has some sites of interest: along with a moving abstract memorial to the victims of the War of Transporenia, it is home to the Transporenian National Museum, several ancient Greek archaeological sites, and a spectacular tank graveyard not far outside the city, where hundreds of abandoned Army vehicles are slowly disintegrating. Accommodation is limited to small guesthouses and the towering Hotel Rimniksky, a decaying Soviet relic. Be warned, though: Transporenian roubles are not exchangeable outside the country, and a Transporenian stamp in your passport may cause problems with Moldovan border authorities if you choose to leave.

David didn’t say much at dinner that night. They ate in an obsequiously hip restaurant in Várnegyed, with abstract expressionist paintings hanging off 14th Century walls. A deconstructed veal palacsinta with tejföl foam was artfully arranged on his plate. As Alexandra talked David picked at it miserably. The entire holiday had been one slowly unfolding catastrophe. He had always assumed that what he and Alex had was somehow normal and to be expected – the rows, the silences, the resentment, the sexlessness. But it showed – painfully, embarrassingly. Objectively speaking, they ought to have been the perfect couple: they liked all the same things – Kandinsky, Calvino, the Velvet Underground, organic coffee, drugs on the weekend – and they disliked all the same things as well – themselves, each other. Meanwhile Jean and Craig seemed to be comfortably, cheerfully in love. It was infuriating.
That night, in the cream-coloured hotel room, he could just hear the steady thud of Jean and Craig fucking next door. He drew himself closer to Alex. She pushed him away with an ineffectual hand.
“Oh, knock it off,” she said. “Not tonight. It’s been a long day.”
David hadn’t really wanted to either, although he felt somehow as if he ought to have. He laid back and thought of Transporenia.

David Rosenthal had been three years old when the Berlin Wall was torn down. As his parents watched the reportage, David had drawn himself right up to the TV screen until the crowd fell apart into a mess of dancing red, blue and green dots. For once, they hadn’t pulled him away.
“What are all the people doing?” he’d asked.
His parents had tried to give him a comprehensible account of the history of Actually Existing Socialism. It left him even more confused.
“But why were they in prison?” he said. “Had they been bad?”
“Yes,” his father said. “They’d been very bad indeed.”
“Oh, don’t,” his mother said. “That was a long time ago. The main thing, David, is that all these people were locked up for no reason by some very mean leaders, and now they’re free. Just like us.”
David Rosenthal never found out about the War of Transporenia that was fought three years later. The world’s attention was for the most part focused on the far more glamorous wars breaking out in the former Yugoslavia, and David’s attention was for the most part focused on a gang of wise-talking crime-fighting cartoon animals called the Action Power Justice Squad.

As a teenage socialist, David regretted his unthinking acceptance that the Warsaw Pact had been one big prison camp, feeling somehow as if his three-year old self should have had enough intrinsic knowledge of historical materialism to leap to the defence of the Soviet experiment. Later on, it was his mother’s blithe assurance that the people of the East were free ‘just like us’ that troubled him. He could see that freedom everywhere around him in Budapest. The sweeping banks of ancient brown-stained buildings frowned on his countrymen as they surged through the city’s broad streets, babbling in Mockney accents, gulping down Dutch and Danish beer for two Euros a pint, streaming in and out of McDonald’s restaurants, forming tributaries that lapped in and out of crooked alleys, leaving intertidal zones of broken glass and the stench of piss. Just like us. David felt like a rat in a cage, scurrying about for some great unknown’s idle amusement.
Transporenia would be different. In Transporenia, David knew, there would be no plasticky fast-food restaurants, no bulky luxury developments, no thudding euro-house. In Transporenia there would be something entirely different to what he’d known his entire life, something that with its little Cold War timewarp broke the unwritten rules of the mundanely artificial world, something genuine. Everything in Hungary had turned into a replica of itself; the whole country had been desiccated, stripped of signification, freeze-dried into a saleable tourist attraction. Only Transporenia, the country that didn’t exist, could be real.
He told the others about the place over breakfast the next day.
“That’s fascinating,” said Jean. “To think there are still places like that. I had no idea.”
“The poor people,” said Alex. “It must be awful.”
“Oh, I don’t know,” said David. “You’ve seen the poverty here. There wasn’t any homelessness in the Soviet Union, you know.”
“Yeah,” said Alex. “Anyone could find a home in the gulags.”
Jean stared fixedly at her plate.
“We could go,” said David. “It’d be a change from the usual. We could do some real exploring.”
“Doubt you can get a flight there from Heathrow,” said Craig. “Bit of an effort, isn’t it?” He prodded his meal. “Don’t think you could get food like this there either.”
“We’d probably have to queue for bread,” said Jean.
“We could go now,” said David. “We’ve got the car. And it’s not that far. Manchester to Paris, maybe. I looked at the map.”
“I mean, what’s the economy even based on there?” said Craig. He pulled a mock-serious face. “Ve are number one of exporting pig-iron in entire of region!
Alex pursed her lips. “Oh, Davey. Don’t be ridiculous. We’ve already got the whole itinerary.” She gave a grin of blinding falseness. “One to think about for next time, though, isn’t it?”
They all agreed. One to think about, definitely. Wouldn’t it be an adventure.
David tried not to talk too much about Transporenia for the rest of the day, not necessarily succeeding. All the while it fizzed in his mind. As they strolled down Andrássy Avenue, the leaves of the gently fluttering trees almost seemed to melt and run together, hardening and darkening, turning rust-coloured as they shrunk down to the ground, until he was walking down an endless line of wrecked T-64 tanks. The elegantly neo-Gothic towers of the Fisherman’s Bastion moulted their whiteness as they spun like clay on a potter’s wheel, growing taller and boxier, their delicate traceries weaving themselves into flaking balconies bristling with TV antennae. His mind was already halfway in Transporenia. He had to go.

It turned out to have been another long day. David watched the BBC with the volume off as Alexandra changed for bed.
“I think you should go,” she said suddenly, standing in jeans and a bra. “You’ve been acting like this- like a petulant child the whole holiday. Clearly this Transporenia means more to you than your friends. Than your own girlfriend. So go.”
David didn’t say anything. He walked over to the minibar and poured himself a glass of whiskey from a tiny plastic bottle.
“I knew this was happening, you know…” Alex gave a bitter little laugh. “But fool I am, I thought it would at least be another woman. Not some shithole East European- some nowhereland. But of course. I’m an idiot.”
“It’s not like that. It’s not.”
“No?”
“Come with me.”
Alex’s mouth flapped open. “Why? Why on earth would I want to? So I can watch you can be a miserable prima donna against a different backdrop? Christ no. I know what you want. Go on. Go to Transporenia.”
David downed his drink. Alex flopped down onto the bed. “Just don’t expect to find me waiting for you when you get back,” she said.
David Rosenthal left the hotel early in the morning, without leaving so much as a note, settled the bill, and took the first train to Moldova.

Chişinău sprawled out under a wispy-grey sky. The minibuses to Transporenia were departing from the middle of a crowded market in the centre of town. David walked semi-dazed through it, taking a few joyless bites from a train station pastry in which a few gristly chunks of meat waddled in their oleaginous matrix. Corrugated-iron stalls were piled high with flourescent-coloured produce: iPhone cases arranged in a brightly chequered mosaic, shellsuits rippling like velvet robes in the breeze, fake branded t-shirts strung heraldically along the lintels. One or two sold Orthodox icons, the saints and patriarchs looking glum in their fading wooden cages, resigned to their slow defeat at the hands of the gleefully kaleidoscopic tat surrounding them. Just like us. Transporenia would be different.
A man with a bald head and a Stalin moustache was smoking a cigarette by the side of a humming white minibus.
“Suvorovigrad?” David asked.
“Suvorovigrad,” he confirmed, pronouncing it correctly. He held up both hands. “Zece euro. Sută și șaizeci lei.”
The bus was mostly occupied by old women in shawls, spitting sunflower seed shells on the floor and coughing fricatives into their mobile phones. It idled for about half an hour as a few stragglers filed on; when they set off the sky was already darkening. Mopeds buzzed around the minibus as it crawled through the city traffic, past half-finished office buildings with reflective blue glass façades, churches sliding into entropic perfection, shabby apartment complexes. For the first time since he’d left, David thought of Alex. What was she doing? Crying, dejected, alone? Not her style; Alex was tough, she’d always been tough. Dancing in the sweaty embrace of some Hungarian Lothario? The thought didn’t trouble him at all. He was happy for her. The bus hummed. He wafted, smiling a little, into sleep.

The Transporenian border was marked by a long barbed-wire fence running over the overgrown hills just before the Tsporeno, a broad muddy river as placid and still as a lurking crocodile. A pair of bored-looking Moldovan soldiers waved the bus towards a low steel structure that crouched over the half-paved road by the bridge like a latticed spider; rusting letters hanging from one face reading Транспорэниа. Inside, David was made to surrender his passport and given a three-month visa form in English and Transporenian. The Transporenians wanted to know his name and address, where he planed to stay in the country, whether he had ever been divorced, and if he was taking any psychiatric medication. Stamped in large letters on the top and bottom of the form were the words VISA VOID IF BEARER ACQUIRES TRANSPORENIAN ONTOLOGY.
As David handed his form in at a window, one of the babushkas reached from behind him and rapped on the glass.
“Americanul,” she said. “Engleză. Infliltrat.”
The border official, a thin man with round glasses, gave a weary frown. “Nyet, nyet. Zatknis. Slăbește-mă.” He handed back the form and David’s passport. “I am sorry. She is Moldovan. Welcome to Transporenia.”
David was almost disappointed. Something about the idea of being detained and interrogated at the border had appealed to him. He’d had a hunch that being forced to reveal his secret intentions with a light shining in his face would be a more revelatory, more cathartic, and less expensive experience than a session with his psychoanalyst. As they set off again the air taste sharp, as if it were charged with electricity, and David thought for a moment that he could see a shimmering bluish curtain of light hanging above the middle of the bridge. When they crossed he felt a throbbing just under his skin, coming in three quick waves that spread from his fingers and toes to his abdomen. He put it down to excitement. Some of the old ladies tittered. And then he was in Transporenia.
The land was shrouded in gloom now. As they drove through the Transporenian countryside ghostly objects reared up by the roadside. A pile of haystacks by a shack built from furrowed wooden beams and plastic sheeting. Signs in Cyrillic, some still crisscrossed with lines of bullet-holes. Rusted tractors and harvesters, looking skeletally saurian in their overgrown fields. After twenty minutes, with the orange lights of Suvorovigrad glowing clammily in the low clouds, they stopped at a Russian army checkpoint. The black shapes of a few dozen tanks were hunched over by the roadside, prognathic turrets jutting towards Moldova. The soldiers all wore gas masks; the torches on their helmets swept across the night like errant moths. David began to worry. He’d expected to find a Transporenia tailor-suited to counter his neuroses about the rest of the world. Instead he’d swapped the ennui of Budapest for a place filled with menace. Transporenia would be different.

Suvorovigrad wasn’t really much of city. It lay low, skirting the hills surrounding it almost entirely, like a puddle of light; as if it had coalesced when some demiurge poured out a cosmic beaker of urban slop into the valley, with only a few drops splashing onto the higher ground. Near the centre, though, there stood five enormous Vysotki wedding-cake skyscrapers, their massive triangular frames dwarfing both the town and the peaks around it to the extent that it was hard to say exactly how tall they really were. A few windows were lit in two of them; the others were visible only as hulking silhouettes. Surrounding them, a dense tangle of broad empty boulevards, twelve-storey housing blocks, gutted warehouses, rust-stained smokestacks.
Finally the bus stopped in a small square with weeds breaking through the cracks in the paving stones. A few taxis were waiting nearby. David leant in to the window of one.
“Hotel Rimniksky?”
“Sure. Six million rouble. Two euro.”
David got in.
“You are English?” the driver said as he started the engine. “London?”
“I’m from Manchester.”
“Oh! Manchester United! Yes?”
David, nominally a City fan, nodded. “Yeah.”
“Glory, glory Man United, as the reds go marching on! I am Eduard. What is your name?”
“David.”
“David from Manchester. You must not go to the hotel. You are a guest in Suvorovigrad! You should stay at my home.”
“Oh, no, I-”
“You must. We will have kvinitsk and coffee. Do you know it? It is Transporenian brandy, very famous.”
“I’ve already paid, you see.”
Eduard sniffed. “OK. Hotel Rimniksky. We are almost here anyway.” As he turned a corner, one of the skyscrapers suddenly loomed up, all but filling the windscreen.
“That’s the hotel?”
“Yes. It is the tallest hotel in Europe, did you know this? All of Transporenia is very proud of this hotel.”
“How tall is it?”
“A quarter of one mile.” The car pulled around the tower and into the middle of a large square. With the hotel in the middle, the other skyscrapers were arranged in a semicircle around one side, staring down at the barren concrete. It was entirely empty. The clouds formed an empty ring above, as if it were in the eye of a hurricane. “Listen,” said Edouard. “Tomorrow night, me and my friend will drink in the bar of the hotel. You must join us, yes? We will show you how to drink like Transporenians.”
“Of course,” said David, handing over a five-euro note.
“This is good. Be careful of the wind when you leave.”
As soon as David stepped out of the car he was almost knocked down by an immense gust of wind blowing from across the square towards the towers. Its roar was drowned out by the shrill oscillating whistle of the air as it surged between the tall buildings and their crenellations. Flecks of paint ripped from their crumbling faces were dancing as thick as mites. Some of them stung David’s hand and ears, his coat billowed out in front of him, his hair whipped across his face. Crouching down slightly, suitcase in tow, he made his way towards the entrance of the hotel.

Shostakovich’s fifth symphony in D minor was playing tinnily on an invisible speaker system. The lobby of the hotel, vast and barren, echoed with it. Innumerable rows of square columns were reaching out from the lift-shaft on the far side, their grouting showing where the mosaic tiling had been stripped away. A few red and gold tiles lay broken here and there in the dust collecting at their bases. To one side of the entrance two men in string vests sat on two off-white plastic chairs, cigarettes drooping at identical angles from their lips, staring down the lines of pillars. One’s lips were moving silently; he seemed to be counting them. To the other side stood a small booth. A young woman frowned at him from behind wire mesh.
“How much for a night?” David asked.
“You want cold water, hot and cold water, brandy?”
“Brandy?”
“Twenty-three million, five hundred and eighty thousand rouble a night. You do not know how long you are staying.”
It wasn’t a question. “I suppose not.”
“Pay when you check out. Your passport, please.”
She exchanged it for a heavy iron key. “You are room eighteen, floor nine hundred and eighty-seven,” she said. Then, twisting her face into a vague approximation of a smile, “Thank you for choosing Hotel Rimniksky. Enjoy your stay.”
There was, in fact, a floor 987 on the antique console in the lift. David stared at it for a while. There were two buttons for the first floor, with one imprisoned behind a small wire cage. Then one for the second floor, the third, the fifth, the eighth, the thirteenth, the twenty-first, the thirty-fourth. The penthouse appeared to be on the 75025th storey. Were these the only floors accessible? The tower certainly had more than twenty-five storeys, but surely even a building a quarter of a mile high couldn’t contain tens of thousands. Suddenly aware that he was entrusting his safety to an architectural team of numerical illiterates, David pressed his button.

After the lift had been groaning and creaking its way upwards for ten minutes, he gave up and sat down on his suitcase to read his guidebook. The room, when he finally arrived, was sweeping and threadbare; pipes with flaking paint running along the edge of a domed roof, the faint remains of scrubbed-out frescoes just visible in patches towards one wall. There was a single bed, looking preposterously small in so much empty space, a kitchenette huddled in a corner, two chairs that smelled of mothballs, a row of windows looking out onto the blackness of the countryside. When he wandered into the en-suite bathroom he saw that it was hardly smaller than the room itself. Across a stretching plain of cracked white tiles, a portrait of Stalin hung above a squatting toilet. The sink had three taps with ornate brass fixtures: hot water, cold water, and, yes, brandy. David poured himself a glass of the latter and sat on the end of his bed. By his third brandy flashes of Alexandra started to project themselves unbidden into his mind. Alex’s occasional tenderly mischievous smile, Alex’s look of subdued entrancement as she examined some forgotten painting or medieval knick-knack, Alex in the cramped kitchen of their old flat, frying eggs in her underwear. They had been in love once; it was as if they’d willed themselves into indifference. It was his fault, he’d soured her, he’d always known it. And now he’d got what he wanted: he was away from her, away from Jean and her temptations, in a hotel room in Transporenia with no company except the phlegmy gurgle of the pipes and his own accusing thoughts. He’d made a terrible mistake.

Everything seemed somehow easier the next day. David Rosenthal endured the long elevator ride down to the lobby with a placid stoicism, he smiled and nodded at the girl behind the reception desk (it might have been the same one, he wasn’t sure), he knew instinctively to hug the wall of the hotel closely when he left to avoid the worst of the wind. He whiled away most of the day wandering around Suvorovigrad’s old town, a dense little maze of Habsburg buildings. Eventually he came to large square, dominated by the Supreme Soviet building. A portrait of – he assumed – President Bogarikov hung from the central balcony. Flanked with hammer-and-sickles, he was a fleshy, jowly, unsmiling man with suspicious little eyes. Even in the portrait, his suit had a Mafioso sheen to it. Bogarikov’s cross-eyed stare settled on the Memorial to the War of Transporenia, standing between the building and the obligatory statue of Lenin. David strolled up to it. A tall hollow concrete cylinder peppered with irregular holes of varying sizes, the whole thing seemed to be slowly and noiselessly rotating. But as he approached the thing, David realised that the concrete was entirely static; it was the holes themselves that were moving. The memorial was slightly warm to the touch; as he held a hand against it one hole the size of a two-pound coin passed underneath, its jagged rim rippling through the surface of the concrete like a wave, scratching at his palm.
But that was impossible, surely?

With little else to do, David found himself returning to that square by the evening. Across from the Supreme Soviet building was the only bar in Suvorovigrad aside from that in the hotel, a strip joint called, enticingly, Olga’s. Onstage, a woman naked but for two nipple tassels was performing a Cossack dance to a farting trumpet melody. It wasn’t so much erotic as queasily gynaecological, but the few punters were observing with an expression of studied contemplation, as if they were trying to enjoy an opera. David recognised one of the men without being able to say where from. Trying to ignore it, he had a brandy and looked glumly at the entry on Budapest in his guidebook.
Eventually, he noticed a woman with a short peroxide-blonde pixie cut and a faded Joy Division t-shirt sitting in a secluded corner, reading something with Latin lettering on the cover. He wandered over.
“Hi,” he said. “What’s the book?”
“Oh, it’s trash,” she said. “The Dark Wind trilogy.” She had a slight accent; German, perhaps, or Dutch. “I’m Hanna.”
“David.”
She nudged a chair out from the table with her foot. “You sound English. I’ve not seen you here before. How long have you been trying?”
David sat. “Trying?”
“You know, to stay. I’ve been here for over a year. Every three months I have to cross back over to Moldova and get another visa. It’s a bitch.” Hanna yawned. “But I’m close this time. I can feel it.”
“I’m just visiting,” said David.
She laughed. “Just visiting! Do you not know what this place is?”
“Uh, yeah,” said David. “Or I thought I did.”
“No you didn’t.” A suggestive little grin. “But let me guess. As soon as you knew that Transporenia existed, you suddenly realised that you had to come here. You didn’t know exactly why. But you had to come. Like the whole country was some one big magnet pulling you towards it.”
“I don’t-”
“Oh, you had reasons. The rouble is very weak, you could buy lots of cheap stuff. Or you wanted to see the tank graveyard. Shit, maybe you’re some kind of nostalgic commie. Whatever. That came afterwards. But first, you knew you had to come. You weren’t satisfied with your life at home, and you knew you had to come. It was like an itch. Am I right?”
“Yeah. How can you know that?”
“Goddamn it. You’re going to stay here. You’ll never leave this country.” She poured him a glass of brandy. “Congratulations, man.”
Hanna’s confidence worried David a little. It was true; he couldn’t explain exactly why he had come. But Transporenia was strange and threatening; he certainly had no intention of setting up his home there. He didn’t say that, though. They clinked glasses. “Nazdrav,” said David. Hanna eyed him suspiciously.
“How long have you been in Transporenia?” she said.
“Since last night.”
“Nazdrav is what the Transporenians say when they drink. You’ll stay for sure. You’re learning the verdomd language already.”
“I doubt it. I have a job to get to back home, you know.”
“And what job is that?” She twirled the straw of her drink round a finger.
“Why don’t you tell me? You seem to know everything about me already.”
“I don’t know a thing about you. I just know about people who come to Transporenia. But let me see… you’re an actuary. No. A funeral director. Something very, very dull and very, very serious.”
David laughed. “Not quite.”
“Give me a day. I’ll work it out.”
“And what about you?”
“I’m trying to stay in Transporenia. Believe me, it’s a full-time job.” Onstage, the dancer lay on her back and performed the splits. Hanna stood up “This part of Transporenia, though, I do not like. I think I will go to bed. I’ll see you, I’m sure.” As she turned to leave she paused. “I don’t suppose you want to fuck.”
It was a statement, not a question. “Sorry,” said David. With her pointedly elfine little face and her air of wry knowing Hanna was far from unattractive, but she was right; he didn’t.
“Oh, not at all. You’re in chrysalisation. See you around, grazadya.”
David knew that grazadya meant citizen; he must have picked it up by osmosis. He finished his drink and left not long after. As he walked past the stage he realised where he recognised the silent watching customer from: it was President Bogarikov.

David ran into Hanna again the next morning buying coffee at a bakery in the old town. She refused to expand on any of her gnomic comments from the previous night, but did say a little about why she was trying so hard to stay in Transporenia, matter-of-factly, without any apparent shame.
Hanna van der Kolk had never really enjoyed her life all that much. The girls at school hadn’t been very kind to her; she’d worn her hair short even then, she listened to death metal and didn’t have any boyfriends. They’d called her a dyke. Her mother kept on telling Hanna to just grow her hair out; she couldn’t understand that her daughter didn’t want to be happy. Hanna had gone to the University of Antwerp and it’d been slightly better; there were people a little like herself, people who wore a lot of black and had an encyclopaedic knowledge of made-up worlds, but she was still acutely aware that, in some ineffable way, she wasn’t like them at all. She’d had flings but there were still no boyfriends; she was fond of some of the men in her circle but their advances repulsed her, they were always bungling or lecherous, their foreheads clammy with desperation. Hanna tried it with girls a few times and almost managed to convince herself that she liked it, but she could never climax – every time she came close the whispered taunt of lesbisch and all the shame and fury that went with it would sound in her ear. One bright cold morning, she climbed up to the top of the main building in the Middelheim campus and stood there for an hour, contemplating the spindly tree-trunks and the grass coruscating with frost below, thinking about jumping. She hadn’t actually wanted to, she explained, but she’d wanted to want to. Not long afterwards, Hanna read something about Transporenia on the Internet. Within a week she’d abandoned her studies and was en route to Moldova, because she knew, instinctively, that Transporenia would be better.
“And is it?” said David. “Better, I mean.”
“I don’t know,” said Hanna. “I’m not here yet.”

When he was 17, David Rosenthal had written an essay on the Freudian death-drive for school.
Freud’s late concept of Thanatos, he wrote, has been subject to extensive criticism. Many in the analytic community found it untenable that human beings nurse a secret desire for self-extinction. In fact, with Thanatos, Freud offers humanity its salvation. Without it, we are slaves to our id and the repressive mechanisms that seek to rein it in, reducible to our sexuality. The will to death liberates us. In our own deaths we find a higher purpose above our animal pleasures.
He was, of course, still a virgin at the time. Needless to say, the school counsellor was highly concerned.

Hanna insisted on showing David some of the local attractions. They walked to the home of Ivan, a Transporenian friend of hers who she said would drive them to the Greek ruins outside the city. Ivan was a slight man with pince-nez and a tweed jacket slightly too big for him; he greeted Hanna with a slightly bashful kiss on the lips. His tiny apartment was full of chintzy ornaments; a fat white cat wallowed on one table, lazily flicking its tail at the Lilliputian porcelain figurines that surrounded it. After the obligatory coffee, served in thin glasses with artificial sweetener and strained conversation, they set off.
The ancient Greek archaeological site lay a couple of miles down the valley from Suvorovigrad. As he drove his battered Trabant 601 through the hills, Ivan talked in fractured English about his studies at the Suvorovigrad Technical Institute, until at one unremarkable point he pulled over suddenly by the side of the road.
“Over this hill,” he said, opening the door. “Come.”
As he crested the hill, David saw why. Below them, a small valley was filled with tanks piled up on top of each other in a monstrous heap almost as tall as the hills themselves, some torn into molten fragments, some rusting into each other, their hulls scarred and warped, mottled with the gently decaying shades of a forest floor in autumn. Here and there were white flashes of sun-bleached bones, tarnished shell casings, and what looked like spear heads. The crickets sang a monotone threnody.
“Jesus,” said David.
Hanna nodded.
“But –I thought we were going to the archaeological site.”
“This is it,” said Hanna.
Ivan went to stand against one of the bombed-out tanks. “The ancient Greeks come here in the sixth century before Christ,” he said. “The city they build here is a colony of Miletus. They call the city Hephaestopolis. In the War of Transporenia the Greeks fight on the side of Moldova. From here in Hephaestopolis the Greek tanks, the Anaximenes division, they fire at Suvorovigrad. Very bad. I am only a child when they do the bombing, but I remember. Every day, you hear them… boom! Boom! The next shell, it can kill your friend, your family, it could go into your home. No shops are open, everyone is scared, everyone stays inside, we are very hungry. Many hundreds are dead. Then the Russian MiG fighters come, and fwoosh! They blow up all the Miletus soldiers. Suvorovigrad is saved.”
David walked up to the closest tank. Fading into the rust, the letters ΜΊΛΗΤΟΣ were just visible in bubbling white paint. A Corinthian helmet was half-crushed under its treads. He knew that something about the archaeological site didn’t make sense, but he couldn’t work out what; it frustrated him, like a word on the tip of his tongue.

When he arrived at the hotel bar that night Eduard and his friend were already there. They were drinking vodka and eating some kind of shellfish David didn’t recognise: as he walked in Eduard’s friend was prising open a dark purple shell with a steak knife and dousing the thing inside with salt.
“David from Manchester United!” said Eduard. “Join us, my friend.”
His friend shook the shellfish into his glass. It frothed and flailed a little, then went limp. He drank it down. He was a tall, sheer man, all points: pointed cheekbones, pointed elbows, a pointed stare; an absurd stick insect of a man next to Edouard’s tumescent caterpillar.
Eduard poured David a shot. “Nazdrav!” he said. “David, this is Konstantin. He is a very good friend of mine.” Eduard’s bloated nose was red; his eyes were threaded with fine veins. His voice was already slurred.
“David,” said David, shaking his hand. Konstantin looked into his eyes with the clear watchfulness of a predator lying in wait. David drank. “Cheers.”
“You are drinking wrong,” said Eduard. “This is Ukrainian pertsivka; it is not your Smirnoff. You do not throw it down your neck. You drink like this, slowly. Look.” He poured himself a glass. “Nazdrav!”
Konstantin took up the steak knife. Instead of cracking open another shellfish, he twirled it on his fingertip. “Ya chotz vas glaznotzha ablukh,” he said, slowly, drawling over every syllable.
Eduard giggled. “My friend is saying: I will cut out your eyeball.”
“Vas glaznotzha,” said Konstantin again. He didn’t smile. Eduard collapsed into a laughing fit. Konstantin took a small dark marble out from the pocket of his threadbare coat. “Vas glaznotzha.”
“I think I should go,” said David.
“No, no, you must stay. You are a guest here. It is just Konstantin’s joke. Shutka, da, Konstantin?”
“Da,” said Konstantin. His gaze hadn’t moved from David. “Prosto shutka.”
Eduard poured out three drinks. “Good, good. We are all friends, yes?”
Konstantin was still staring at David. He didn’t seem to blink. Without looking, he opened another shellfish, salted it, and slid into his drink. He didn’t put the knife down. “Sprechen Sie Deutsch?” he said eventually.
“Eine kleine,” lied David. “Français?”
“Nyet, nyet.” He jabbed a bony finger at David. “You… you are very ugly.”
“Thanks,” said David, with a hemiplegiac smile.
“Eduard, he very ugly also. He is old man. But you are very ugly. You are very ugly young man.” He drank, as if to underline the point. “Is this why you come to Transporenia? Because you are very ugly man?”
“He has come to Transporenia for the women,” chortled Eduard. “Haven’t you? The most beautiful women on Earth.”
“What do you know of Transporenia?” said Konstantin. “Nothing. You… you do not know Transporenia. You come here. But you do not know it, this country.”
“That’s why I came,” said David. “I wanted to find out. I’m interested.”
“To find out! You sit in your house, your big house, and you say: I will find out Transporenia! Very easy for you, yes? A good… a good… optusk?”
“Vacation,” said Eduard.
“A good vacation. Da. You do not know Transporenia. Let me tell you story. I fight War of Transporenia in year 1992. We are at Battle Priadzhat. We are in town Priadzhat. The Moldovan men, they are around us on all sides. All the men, the women in town Priadzhat, the Moldovans kill them all. When we come there, they have bodies on the street. We are in trenches. My friend next to me, he stand up, a sniper bullet take him,” – he placed his finger on David’s cheek, just below his left eye – “it take him right here. I see this, I see his skin tear off, I see his bone break, I see his glaznotzha – his eyeball – I see it fall in the mud. He is dead. Very good friend. This is why I say to you: I will take it out your eyeball.”
Eduard tried to suppress a giggle.
“Then his mother, my friend, for days she cry. She does not eat. She has no husband. No son. She die as well. From sadness. He was a real man. She was a real woman. A human, understand? And they die. For this!” He looked around at the half-empty bar. “For Transporenia. For independence. For you to sit and say: I want know Transporenia. I want find out. I’m interested.” Konstantin poured himself another glass of vodka and looked at it gloomily. “You should not have come to Transporenia,” he said. “You are young man. Even though you very ugly. Transporenia is not for young men. When you old, and you tired, and you no longer love your life, then you come to Transporenia when it calls. Not now.”
“How do you know I’m not tired already?” said David.
“Maybe you are. But you are young man. It can get better.” Konstantin looked up at David again, but there was no menace in his predator-stare now. “You should go back to your mother. Go back to your girlfriend. Say to her: I am sorry. I was wrong. I love you. I should not have come to Transporenia.” He raised his glass. “Nazdrav,” he mumbled.
Eduard clapped his hands. “We must play cards!” he said.

David didn’t see Eduard and Konstantin for the next couple of days; he didn’t see Hanna or Ivan either. She was right: the Transporenian language was remarkably easy to pick up. The odd word would rise out of the hubbub of conversation surrounding him in canteens and parks and make itself known. Transporenians complained about the price of bread, they talked about their hopes for their children, they gossiped about the indiscretions of their friends. But some of their conversation was plain bizarre. David heard two cackling toothless old women in peasant shawls telling each other fast-paced jokes; from what he could make out of them, they were all about the penises of nineteenth-century philosophers.
“Schopenhauer,” one said. “Korotik, no ochen tolsty.”
“Nietzsche,” said the other. “Ona dolyazha ibyet kroshenka!” She held up her thumb and forefinger to demonstrate.
“Kierkegaardat ochen, ochen stronay.”
Other stuff filtered in as well. He woke up one morning suddenly knowing what the other towers that surrounded the Hotel Rimniksky contained: the other operational building housed the Ministry of Ephemera, the three empty husks had been shelled in the War of Transporenia; before that they had been the Palace of Arts and Meteorologies, the headquarters of the Transporenian Union for Socialist Journalism, and the All-Soviet Institute for Experimental Research in the Science of Marxism-Leninism. That same day he noticed the secret police agent who had been silently trailing him since he’d arrived in the country. After that, whenever they saw each other they’d share a nod of mutual recognition.

Not long after, David went out in the morning to find a strange silence had enveloped the streets of Suvorovigrad. Even his secret policeman seemed to have other business. As he meandered in the direction of the old town a taxi pulled up suddenly next to him.
“My friend, you must come!” said Eduard, leaning out the window. “The big parade is today!”
The boulevard running to the Supreme Soviet was packed with people grinning and waving flags. On the street, a detachment of Transporenian soldiers in olive-green uniforms with peaked caps and ceremonial scimitars goose-stepped past. They were followed by workers in boiler suits holding up hammer-and-sickle flags and portraits of Stalin and Bogarikov. The biggest cheer went to the Russians, who were parading in their black uniforms with a hefty assortment of tanks, artillery pieces, and flatbed missile launchers. They were all still wearing their gas masks.
“Why are they wearing masks?” said David.
Eduard waved a hand. “It is nonsense. The Kremlin is worried. They don’t want them to breathe the air in Transporenia.”
“It’s not safe?”
“Ha! I have been breathing the air of Transporenia all my life. Do I not look healthy to you?” David didn’t say anything. Eduard let off a stinking laugh. “OK, OK. But that is because I drink too much kvinitsk. You are a sensible young man, no?”
After the last rocket launcher crawled past there followed a group of old men in grey suits waving at the crowd.
“These men, they are the Party officials,” said Eduard.
“Communist Party, right?”
“Kommunistichesk? No, no. The Communists are banned. They would be arrested. Everyone in Transporenia must be a member of Partiya Yedintsev. It is the only party.”
“But the hammers and sickles?”
“Yes. That is a kind of a joke. All Transporenians are Slavic, yes? Like in Russia. And the Moldovans speak Romanian. So we are saying to Moldova: you might be the big country now, but remember, we used to rule you!” He laughed. “It is a very funny joke.”
“And the Partiya Yed…”
“Partiya Yedintsev. It is the only party.”
“What’s it mean?”
“The Only Party. Because it is the only party allowed.”
“So if everyone’s a member of the Only Party, who’s in the Communist Party?”
Eduard gaped at him as if he were simple. “Who would be in the Communist party? Nobody is in the Communist Party. It is banned.”

The parade had been in commemoration of the opening of Suvorovigrad’s first Internet café. David had almost forgotten about the Internet; he hadn’t even read a newspaper in weeks. When he went the next day the place was all but deserted: Transporenians might like a good parade but they didn’t seem to particularly care about any new technology that couldn’t be used to vaporise Moldovan soldiers. When he checked the news online everything was pretty much the same. Wars were going badly; governments were double-dipping into various financial abysses; celebrities were racists, rapists, or otherwise thoroughly unpleasant people; the whole pointless business of the world had been continuing its diurnal cycle of disintegration quite happily without his knowledge. People didn’t read the newspaper in Transporenia, he realised. Transporenia always stayed the same: there was Bogarikov, and an independence that would never be recognised by the rest of the world, and that was that.
There was slightly more going on when he checked his email inbox. It was stuffed with messages, all of them from Jean Parson:

where are u? jean x

Seriously, David, where are you? None of us can contact you, all Alex is saying is that you’ve ‘gone’, she’s really upset. You haven’t gone off to Moldova have you? Please reply as soon as you get this!!! Jean

ok david this isn’t funny, please at least let us know you’re alright. jean

david this isnt a fucking joke. alex had to go back to manchester, she’s in a really bad state, you’ve seriously hurt her, she thinks its her fault. i cant believe youd just desert her like this, it’s incredibly selfish and frankly revolting. i don’t know what you think youre doing but you’ve completely wrecked our holiday & broken the heart of a good person who really cared about you. the very least you could do is try to explain yourself, this silence is infantile & pathetic!! grow some fucking balls at least. jean

hey david. fuck you, you piece of SHIT

Another world. An impossibly distant world, one David Rosenthal didn’t live in any more.

That night in his big empty room in the Hotel Rimniksky, David dreamed he was having sex with Jean Parson. They were twisted together on the sofa in Ivan’s apartment in Suvorovigrad; the ornaments covering every flat surface tinkled with every movement, Jean was making all the right noises, her body writhing deliciously, and David was utterly bored by the whole ordeal. Eventually, overcome by desperation, he made one long thrust and let out a low groan. Jean feigned satisfaction, but he’d clearly overdone it. She knew he was faking.

In the morning, he found Hanna waiting for him in the hotel lobby. One of Ivan’s lecturers at the Technical Institute was hosting a small dinner party that evening; as a foreign guest his presence would be very welcome.
David wore a nice striped shirt Alexandra had picked out for him once and a pair of Oxfords he hadn’t worn since the restaurant in Budapest. He found his way to the apartment, which was on the other side of the city, almost instinctually. From the address Hanna had given him he knew to take the number 3 tram from Pritneskya Street; he even knew that the apartment would be in the tower block with the stained white tiling covering its West face. It was as if he’d lived in Suvorovigrad his entire life.
There were only six people at the party. The two other students were a little like Ivan: gangly, with big eyes and archaic clothing. They were very interested in David; they wanted to know everything about England.
“Is it true,” one asked over drinks, “that in England to see a woman’s ankle is offensive?”
“Is it true that in England it is only allowed to hunt for foxes?”
“Is it true that in England they have statues of the Queen in churches instead of the Virgin Mary?”
“I wouldn’t know about that,” said David. “I’m Jewish.”
They didn’t really get the joke, but it set them off with increased vigour. They wanted to know if the Zionists really controlled the British parliament, if the Jews really spat on crucifixes in synagogue services, if David really owned an entire bank. Their antisemitism was naïve and without much malice; they weren’t accusing him of anything, they were genuinely curious. Throughout all this the lecturer stayed silent. A knowing grin was buried somewhere under his bushy auburn beard.
After a dinner of veal stew the lecturer served coffee, and Ivan and Hanna fucked on a table. As they watched Ivan’s lecturer would occasionally raise a finger and nod, as if to commend the student on his technique. There was a light smattering of nervous applause when she came. David felt claustrophobic; his collar stuck sweatily to his neck, he thirsted for cold air and solitude. For the first time in years he really needed a cigarette. Having wordlessly borrowed one from one of the students he went out to the balcony to smoke it.
Across the glittering plain of Suvorovigrad, the Hotel Rimniksky reared up like a Japanese B-movie monster. David felt a sudden need to be back there, in his room with its vast empty spaces and brandy on tap. But it would be rude to excuse himself from the party before Ivan had finished, and in any case he had no real desire to go back into that room. Of course, he realised: he could fly. So he stubbed out his cigarette, and leapt from the balcony.

David hovered in the air for a while just outside the window. None of the people inside seemed to have noticed him; they were still busy watching Ivan and Hanna. He set off. At first he flew straight for the hotel, but after a minute or so he decided that he may as well have some fun: he adopted a Superman pose and roared into the night, he described a series of increasingly vertiginous loops, he flew straight up to see the whole of Suvorovigrad spread out below him. Eventually, coasting lazily on his stomach high above the streets, he came to the hotel. Just as he was about to alight on the roof, the wind blowing up one face of the tower hit him and he was suddenly caught, tumbling upwards in a flailing panic, faster and faster, corkscrewing into the upper atmosphere. David’s breath came in jagged gasps. His heart tapped a frenzied drumroll. The air was freezing; it was taking on the chilling touch of the void. For a moment David saw the whole region arcing in front of him: Suvorovigrad was a tiny splodge of light; Chişinău a messy blot, Bucharest a shining sprawl in the distance. The golden fringe of dusk hung perilously on the edge of the Earth’s curvature. It was beautiful. David knew he was going to die.
Somehow he managed to stabilise himself and fly out of the ferocious column of air. David half-fell, half-flew back to the ground. Exhausted, he dragged himself through the hotel lobby and collapsed into bed.

The next day, just before dawn, he was arrested.

First came the loud knock on the door. Then the voice.
“David Rosenthal,” it barked. “You are under arrest. Please pack your possessions.”
It was David’s secret policeman; he was surrounded by Russian soldiers in heavy black armour clutching Kalashnikovs, the goggles of their gas masks gazing unfeelingly into the middle distance.
David was cuffed and blindfolded. In the lift he heard the gentle click of a key: his secret policeman was unlocking the cage to the other, forbidden ground floor. The soldiers marched him out the hotel and into a waiting vehicle; he didn’t struggle; knowing, somehow, through his fear, that he was guilty, that he deserved it all. As the car bumped through pothole-riddled boulevards, rattling along until his terror faded into boredom, he didn’t speak. Eventually he was dragged out and taken into another building; when his blindfold was removed he was sitting in a large well-furnished office before a broad mahogany desk. A man sat across from him under a portrait of President Bogarikov. At first David couldn’t make him out in the sudden brightness, but as his eyes cooled the stick-thin man in front of him was unmistakeable. It was Konstantin.
“Konstantin?” said David. “I confess. I-”
“Look again,” said Konstantin.
Bogarikov looked at him from the portrait. Bogarikov looked at him from across the desk. His face and Konstantin’s were overlaid on top of each other, occupying the same space, shifting into each other like colours in an oil spill.
“You’re Bogarikov?”
“Sometimes. I’m surprised you didn’t recognise me after you saw me at Olga’s. That you didn’t realise that Eduard was also your secret police agent. Or that your friend Ivan was also the border guard you met when you arrived here. I’m disappointed. Well. No matter now.” He shuffled a stack of papers on his desk. “You are under arrest because you have violated the terms of your tourist visa. You acquired Transporenian ontology. You flew.”
“How did you know?”
“How could we not know? You’re no great aeronaut. Now. You have a choice. We can deport you. We can put you in a car under armed guard and send you back across the border to Moldova. You can go back to your flat. You can go back to Alexandra. She’ll be angry, I’m sure. But she’ll take you back. She loves you, you know, even if she doesn’t always know how to show it. That is your first choice. As I told you before, you’re a young man, David. You might feel like you are not at home in the world. But it can get better.”
“And the other choice?”
“You can stay. Here. In Transporenia.”
“I want to stay. There’s nothing for me back there.”
“You know what this place is, I take it?”
“I think so.”
Konstantin arched his fingertips on the desk. “Tell me.”
“It’s a country that doesn’t exist. It’s not real. When you fought that war, you weren’t just fighting for independence from Moldova. You gained your independence from the whole of reality.”
“It might not be better, you know. Just because this place isn’t real doesn’t mean you’ll be happy here.”
“I know. I want to stay.”
Konstantin sighed. “I can’t stop you.”
“What about Hanna?”
“Hanna van der Kolk? She will never stay here. She wants it. She wills herself to be unhappy. Not like you. She is not of the symparanekromenoi. She will keep on trying. Maybe for the rest of her life.” Konstantin drew out a single sheet from the stack of papers. “This is your naturalisation form. Before I sign it: are you sure you want this?”
“I’m sure,” said David. “I’m sure.” He frowned at Konstantin. “Where are you from?”
“I am from Transporenia, of course. Maybe before that I was from somewhere else. It’s hard to say.” He took a quill pen and signed the document. “Congratulations, grazadya.”

Afterwards, David went outside, and saw Transporenia as it really was.

Crime victims in Greece are being referred to Golden Dawn by law enforcement

It was inevitable, really. We’ve done so much to drain politics of all ideology, to leave it in the hands of bloodless administrative technocrats; it only follows that the ideologues should, enantiodromiatically, take over the business of day-to-day administration. I say: good! Pity it had to be the fucking Nazis, of course – but as Hezbollah’s reconstruction efforts in Lebanon and even the Occupy movement’s brief stint moving homeless families into foreclosed houses have shown, it’s not just fascists who can take over the duties of a wheezing, liver-spotted State. Long may it continue! I dream of a world where the boring gutless liberal politicians are left alone to gurn platitudes in the mutually masturbatory ouroboros of the mass media, so the rest of us can do something a bit more interesting. A world where disappointed housewives get an email from the BNP delivery company informing them that, as their convoy was overwhelmed by anti-racist militants, the new dinner service won’t be arriving until at least Thursday. Where supermarket till attendants give you your receipt with an enforced smile and a cheery “in Hell or in Communism!” Where surgeons in criticism sessions denounce each other for failing to apply the praxis of dialectical materialism to the relationship between scalpel and gall-bladder. Where deconstructivist construction firms, in unpacking the contradictions between ‘built’ and ‘unbuilt’, dot the landscape with strange assemblages of brick and mortar that are hermeneutically – if not structurally – sound. Where airliners crash into the ground, burning with the tragic glory of the collective Will. Where estate agents happily proclaim their properties to have been thoroughly exorcised and guaranteed demon-free. Where school curricula centre on the exhaustive study of crop circles and PE is replaced by astral projection. Where zoological gardens exhort their visitors to ponder the beauties of Allah’s creation (but not too hard). Where the Army fights bloodily and tirelessly to reinstate absolute monarchy, the Navy pounds coastal towns to drive out negative thetans, and the RAF launches a barrage of airstrikes for every day that the Time Cube’s four simultaneous days in one Earth rotation are not universally recognised. A better world. It’s unlikely that many of us will make it out from the polyglot ransacking of late capitalism alive, but at least it would be fun.

The Mirror Stages

Mirrors and copulation are abominable, because they increase the number of man.
Jorge Luis Borges

Seven years old, alone and bored in the flat, Yusuf K. (1) walked through the mirror to the other side.
He hadn’t been told not to, after all, he reasoned. His mother had told him not to watch TV and to do his colouring or read a book instead. He’d disobeyed, of course, but there’d been nothing good on; no cartoons, only boring grown-up programmes where people just sat and talked. It was his own fault, he knew; if he didn’t keep getting suspended from school he wouldn’t be so bored the whole time. But it was his mother’s fault too: how could she leave him alone there, with nothing to do? She had a job, but she also had a son; he should have been her first priority.
He watched the mirror for a while before he went in.
“Come on,” said his mirror-self. “Or are you scared?”
Yusuf K. (1) wasn’t scared. So he walked through.
For a while he and his mirror-self lay on the sofa and talked. His mirror-self wanted to show Yusuf K. (1) some of his books, but the writing was all backwards and he couldn’t understand it. Then they played noughts and crosses.
“You’ve got your pen in the wrong hand,” said Yusuf K. (1).
“No,” said his mirror-self. “You do.”
“No, you.”
And so on.
Eventually they heard the sound of the key in the lock. Yusuf K. (1)’s mirror-self dragged him behind an armchair.
“Well,” said his mother as she walked into the room, “Have you been good?”
“Don’t make a sound,” whispered the mirror-self.
“Oh,” said his mother. She left the room and called out into the hallway: “Yusuf!” There was the sound of a door opening. And then again: “Yusuf!” Wardrobe doors slamming. “Yusuf, this isn’t funny! Come here at once!”
By the time the police arrived Yusuf K. (1) was starting to feel a little guilty, but his mirror-self pulled on his sleeve whenever he made a move to come out from behind the armchair. His mother was almost in tears.
“He doesn’t have a key,” she said. “I can’t bear to think what could’ve happened.”
A policeman put one hand on her shoulder. “Can you think why he might have left?” he said.
“Oh, he was angry at me. Because I’d left him here. He was suspended from school, you see. Oh, Yusuf. I’m so sorry.” A tiny, hiccoughing sob.
Yusuf K. (1) poked his head out. In the mirror, one of the policemen suddenly looked up. “Oi oi,” he said. “You might want to look at this.”
Yusuf K. (1) met his mother’s gaze across the glass. She ran up to the mirror. “Yusuf!” she shouted. “You come out of there right now, do you hear me? Do you have any idea how worried you’ve made me?”
Reluctantly, looking downwards, Yusuf K. (1) crawled out from the mirror.
“I’m so sorry to have wasted your time,” his mother said to the police. “It won’t happen again.”
After that, Yusuf K. (1) wasn’t allowed to watch TV for a month. His mother also threw out all the mirrors in the flat except a little one in her bedroom. He didn’t really mind. It had been diverting, but he didn’t really like his mirror-self all that much. He was such a crude boy.

Walking to the bar, Yusuf K. (2) couldn’t help but glance at the mirror on the far wall. Reflected, the Brute glanced back.
“You know,” said Amina, smiling wryly, “you are one vain motherfucker. You can’t walk past a mirror without checking yourself out.”
“I’m not checking myself out,” said Yusuf K. (2).
“Oh yeah? What are you doing then?”
How could he explain? It was only their second date; he didn’t want to lay any heavy shit on her. She certainly didn’t have to know about the Brute.
“Nothing,” he said. “It’s just a mirror, innit?”
Behind the bar and the rows of blue and green bottles was another mirror. Yusuf K. (2) tried to concentrate on the barman. Misinterpreting the intensity of his gaze, the poor guy hurried over with an obsequious grin. “And what shall I get you, sir?”
“Pint of Foster’s, mate,” said Yusuf K. (2). “And…”
“Gin and bitter lemon, please,” said Amina.
“Gin and bitter lemon,” he repeated.
He stared at his pint as it was poured, ever aware that the Brute was waiting for him just a few metres away, watching with him. He gripped the rail along the bar until his fingers felt numb.
“Are you OK?” said Amina. She laughed. “Dude, don’t get all nervous now.”
Why did she have to mention the mirror? Everything could have been fine, but she had to be so perceptive… the fucking bitch! And there his will broke; his head jerked up, and he looked into the mirror. Amina was there, all delicate points and feminine curves, a look of faint worry exquisitely torturing her round eyes and little pink-painted lips… and standing next to her was the Brute. The Brute’s jaw jutted out, his stubble was thick and barbed, his eyes looked straight at Yusuf K. (2) not with any murderous evil but with a simple base animal incomprehension. The Brute’s face wasn’t really a face, just a mess of skin and orifices jumbled together without any unifying principle beyond its own dissonance, its own ugliness, the propulsive power of its own empty threatening stare. And there it was, the now-familiar shock of non-recognition. This was what he – he, Yusuf K. (2), a thing of light and thought – looked like to other people, this was the face Amina saw when she talked to him. She was such a nice girl! How could she bear to go for an intimate drink with the Brute?
“Seven pound twenty, please,” said the barman.
He should have taken her somewhere else, somewhere without mirrors, somewhere the Brute couldn’t find him. Too late now. The Brute was reflected in Yusuf K (2)’s eyes. Without saying a word, he turned around and left.

“And the bottom line?” said Dr Quigley.
“A, G, K, X, Q,” said Yusuf K. (3).
“That’s right,” said Dr Quigley. “For a man of your age, your eyesight is close to perfect.”
“I could have told you that myself,” said Yusuf K. (3). “Don’t need a Harley Street doctor to let me know I can see just fine. Can I go now?”
After Yusuf K. (3) left, Dr Quigley wrote in his notes: Based on his medical history, the Mirror Man’s eyesight appears entirely unaffected by the change. His pen dithered for a moment over the paper. Nonetheless, he wrote, looking into the Mirror Man’s eyes is a profoundly unsettling and anxiety-inducing experience.
The Daily Eye might have paid for the expensive ophthalmologist, but they weren’t about to chauffer Yusuf K. (3) around the city. He still had to take the bus home, and that meant having to deal with people. When his eyes had first changed, people had started giving him strange, startled looks; it wasn’t until he saw himself in the mirror at home and saw the perfectly reflective globes where his eyes had been that he realised why. Then, when the Daily Eye had run the story on him, he’d become a celebrity overnight. He’d never had so many free pints poured for him; people would walk up to him on the street and ask him – him, of all people! – for an autograph. They’d always seem a little disappointed on receiving it, though. They didn’t want his own name; they’d wanted him to sign as the Mirror Man. That had been two weeks ago. Things had changed.
A few days before, a kid in a hoodie had punched him in the face as he stood on the bus. “Don’t look at me!” he’d bellowed. “Don’t you fucking look at me with them eyes!” It wasn’t just the young and aggressive, though. He’d crossed paths with a group of businessmen; they’d jabbed him with their umbrellas and slapped his legs with their briefcases. As he fell down one of them had given a swift hard kick to his ribs. They hadn’t said anything, they’d just walked on, as if nothing had happened, not even breaking the flow of their conversation.
He could have worn dark glasses, he could have walked the streets unmolested, but something inside him rebelled instinctively at the thought. On the bus he looked out of the window for a while; he flitted between the faces of his fellow-travellers. He got off fairly lightly, really. One passenger standing next to him beat him around the head with a newspaper when their gazes met for a fraction of a second; another kicked him in the shin. Nothing too bad.
As he walked down the street to his house, he was aware of a loud commotion. A large mob of all ages, ethnicities and social classes surrounded the low suburban home, shouting obscenities about the Mirror Man. A few bricks and stones arced up from the mass of people; the thin line of black-clad police protecting his front door tried to bat them away with their shields but without much success. All his windows were broken. The smell of burning was in the air; the chants were witty in their invective; those on the outside of the mob were laughing and chatting happily; there was, in general, a thoroughly pleasant festival atmosphere.
As Yusuf K. (3) approached the crowd he saw the riot police make a desperate dash for him, but it was too late. The crowd was already on him: screaming, flecking him with spittle, lunging at his chest. Their stampeding force knocked him to the ground. Hands, seemingly independently, scrabbled at his face. Yusuf K. (3) knew what they wanted. “Take them!” he shouted. “Take them away from me! I don’t want the things!”

Yusuf K. (4) had painted four parallel lines in bright blue on a primed canvas. They were called Untitled Meditation 8. He sat looking at them. He wished he could scrub them off, sell the canvas back, use the money to do something he actually enjoyed.
Taped to one wall of the studio was a cutting from a review of his exhibition at the San Francisco Museum of Modern Art. A new and terrifying force in contemporary painting, the headline said. That had been the opinion of just about everyone. Yusuf K. (4) had been a new and terrifying force. The article went on: Yusuf K. (4)’s works challenge both the lazy conventions of fashionable abstraction and throw down the gauntlet to reactionary realists. His stark, restricted-palette paintings beguile you with their dense swirls of shades and textures; it is only after you have been contemplating their intricately composed harmonies for some time that they coalesce – as if by pareidolia – into recognisable forms, at turns bucolic, erotic, and threatening. Armies of horsemen with demoniac grimaces charge through his paintings, reclining nudes give sultry glances from below the paint, sublime landscapes hover just this side of intelligibility. Yusuf K. (4) gives us the entire history of Western art, recontextualised into something entirely new. From this magnificent exhibition, it’s not hard to see why the established art world is both terrified and entranced by him.
That had been in 1968.
He’d never quite known how he’d done it, exactly. He’d wanted to make abstract art, but before he’d even finished his pencil sketches a shape had always risen out from the mist of curving lines to stare him in the face. At first he’d tried to ignore them; he’d been successful at this for a while, and lived on bread and cheese for months. Eventually he gave in, and became famous.
He’d had a strange gift once, one he’d acquired without ever asking for it. It had stayed for a while, and then gone, and now Yusuf K. (4) was reduced to painting blue lines on white canvases, like the peddlers of lazy abstraction who had once found him so fearsome. Except, as all the critics agreed, Yusuf K. (4)’s blue lines on white canvases were without much merit. They had to review his exhibitions, in smaller and smaller galleries, on account of his name, but when they did the verdict was always the same. His works didn’t suggest anything, they didn’t conjure anything, they didn’t reflect anything. Yusuf K. (4) just wasn’t a very good artist any more.

9/11 & the Burkean sublime

My year studying literature at UCLA was academically pretty satisfying. Without having to follow any structured degree course, I was free to abandon actual literary works altogether and indulge myself reading obtuse Continental theorists. Most importantly, the grades I received didn’t impact my overall degree, which allowed my work to sometimes veer away from strict academic tone (I referred to Shakespeare as ‘Shakey P’ throughout one paper) and into areas of questionable bad taste, as in the essay below, which I’m posting in commemoration/memoriam of yesterday’s anniversary. I’m not sure if I agree with everything I’ve written; certainly not with the rather Arendtite equivalency I appear to be drawing between Nazi Germany and the Soviet Union – but I rarely fully agree with anything I write, even the stuff  that I put up on this thing. There was also more I wanted to say: I wanted to discuss in greater depth the revolutionary potential of reactionary ideas such as those of Burke in a postmodern age, I wanted to more thoroughly deconstruct the aesthetic effect of the attacks themselves. The piece does end quite suddenly; I suppose I had other things to do. I’ve decided after some reflection not to amend or expand it (I’ve got other things to do). Here ya go.

In his 1757 essay A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful, Edmund Burke developed a theory of aesthetics based on two opposing principles: the beautiful and the sublime. The beautiful is that which is pleasant and well-formed (although he disputes the notion that a sense of proportion is intrinsic to beauty). The sublime, by contrast, is considered to be a far more powerful force: it is that which induces fear and awe. Central to sublimity is the experience of vastness, infinity, and danger. While a sense of terror is essential to an experience of the sublime, the danger must not be immediate – Burke uses the example of a viewer on shore watching a ship being tossed about by a storm.

Although extensive use was made of the sublime in the art and politics of the Romantic period, its importance appears to have diminished during the modern era, and especially since the First World War.. It is arguable that elements of the Burkean sublime persisted into the politics of the twentieth century. In his Commentary on the Society of the Spectacle, Guy Debord distinguishes between two forms of spectacularity: the concentrated spectacle of Nazi Germany and the Soviet Union during Stalin’s premiership, and the diffuse spectacle of American capitalism.[1] It is arguable that the first form is heavily reliant on the sublime: Burke argues that the ‘succession and uniformity of parts are what constitute the artificial infinite;’ and such succession and uniformity formed a prominent element of Nazi and Stalinist mass demonstrations;[2] meanwhile the Lichtdomen designed by Albert Speer for the Nuremberg Rallies produced at once the extreme light and extreme darkness which are ‘both, in spite of their opposite nature, brought to concur in producing the sublime.’[3]

However, as Debord points out, the concentrated spectacle has been entirely vanquished by the diffuse spectacle, in which ‘wage-earners [are driven] to apply their freedom of choice to the vast range of new commodities now on offer.’[4] If the organising principle for the concentrated spectacle is the sublime, for the diffuse spectacle it is the beautiful – sensations of awe and terror rarely lend themselves to the consumption of consumer goods. As Foucault points out, the master-signifier of morality in late capitalism is ‘our feelings’ – while in classical Greece the good life was considered to be that which accorded to aesthetic principles, with ethics and aesthetics considered to be non-contradictory, in contemporary society the conception of the good life is inextricably bound up with the fulfilment of desires and the maintenance of pleasant feelings and a positive emotional state.[5] In such a society the sublime can not, as in the ‘totalitarian’ societies of the early twentieth century or the monarchies of the eighteenth century, help prop up established power. Rather, by its very nature, it constitutes a threat.

While Debord claimed that the two forms had reached a kind of Hegelian synthesis in the ‘integrated spectacle,’ which was claimed to have been pioneered in France and Italy, any examination of the administrations of Sarkozy or Berlusconi (or, for that matter, Hollande or Monti) reveals that, to whatever extent Debord’s integrated spectacle actually realised itself, the sublime is not among its attributes.

With the decoupling of the political and the aesthetic, the sublime has found limited articulation in certain cultural artefacts. Recent innovations in the technologies of computer-generated imagery have allowed for the creation of landscapes and environments calculated to induce a sensation of the sublime, and whose effect is arguably greater than those found in the natural world. In the 2009 film Avatar, for instance, director James Cameron created the fictional planet of Pandora, complete with craggy and vertiginous landscapes and fantastical, threatening wild creatures. The aesthetic effect of the film was such that some viewers reported experiencing depression after watching it, with some contemplating suicide, as the world depicted was not real and could not be experienced directly.[6] While on the one hand the success of the film indicates a continued appreciation for the sublime on the part of contemporary populations, at the same time it highlights the discontinuity between the sublime and quotidian existence: the sublime has been so thoroughly purged from the modern world that it can appear only on distant and fictional planets.

As such, when the sublime does intrude into the organised banality of the contemporary West, it can only do so through sudden and shocking acts of violence. It is arguable that the most notable reappearance of the sublime in the modern world was the terrorist attacks of September 11th 2001 in New York. While for its victims and those in Manhattan during the attacks the distance from danger necessary for a sensation of the sublime was obviously not present, the significance of 9/11 transcends their immediate location. News footage of the attacks was viewed around the world, and images of the World Trade Centre and its collapse have since been endlessly reproduced in a manner that speaks not only to the political import of the attacks but a grim fascination with their aesthetic effects. Many of the aesthetic qualities described by Burke as producing the sublime are present in such representations: aside from their suddenness and sense of terror they induce, the attacks made rugged the smooth faces of the Twin Towers; their vertical collapse heightened their vastness and perpendicularity.


[1] Guy Debord, Commentary on the Society of the Spectacle (Verso: London 1998)

[2] Edmund Burke, A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful(Oxford University Press: Oxford 2007) p. 132

[3] Burke, p. 146

[4] Debord, p. 8

[5] Michel Foucault, ‘On the Genealogy of Ethics: An Overview of a Work in Progress’, in The Foucault Reader, ed. by Paul Rabinow (Vintage: New York 2010) pp. 340-372  p. 352

[6] Jo Piazza, Audiences experience ‘Avatar’ blues. CNN: http://articles.cnn.com/2010-01-11/entertainment/avatar.movie.blues_1_pandora-depressed [accessed 11/06/2012]

Slavoj Žižek answers a question on ‘Fifty Shades of Grey’

SLAVOJ: Yes. My god. This question, I claim, it is inevitable, but I had hoped that it would be inevitable in the manner of Derrida’s messiah which is always coming but never comes, not in the manner of the inevitability of socialism. I should begin, I think, by saying that I have not read this book. In my house in Ljubljana, I have a hundred copies of each of my own books, there is no room for anyone else’s. It is a field of pure madness, pure narcissism, in the Lacanian sense, of course; it is the perfect image that constitutes the Subject. I may as well have made every wall a mirror. This book, it starts on the Internet, no? People are reading more than ever before with this technology, it is disgusting, wholly degenerate. I think the only true literary figure of our times is Katie Price, you know this? The woman who has written more books than she has read. She forms the highest critique of literature – and I do not mean this in the liberal nostalgic way of the culture is declining, everything is becoming commercialised, and so on, and so on. No! What she does is very important, I claim, she reveals the truth that was always there, that reading books is a worthless activity. There is an excellent line in Nietzsche, he says: at the dawn of one’s strength, to read a book – I call that viciousness! So I claim, the problem with this book is not that the author has not read enough, it is that she has read anything at all. My god. But this book, it is simulated sex, no? It is pure pornography. But that is not what is obscene about it; all literature is pornography, after all. No, what is obscene is the reaction. This is the difference between the modern and the postmodern: when that other pornographic book was published, Lady Chatterley’s Lover, it was banned at once. This is good, very healthy indeed. Pornography that is not banned at once, you know, it is like coffee without caffeine, beer without alcohol, a proletarian movement without the Absolute, and so on, and so on. But this book, the Fifty Shades of Grey book, it is embraced openly, the women read it on public transport, and so on, and so on. It is the Other without Otherness, utterly obscene. In the liberal society, everything is permitted, every kind of sexuality; not only permitted, it is mandatory. The command everywhere is this: you must Enjoy! The truly radical act, this I claim, is to not enjoy. The revolutionary is the real hedonist of the twenty-first century because he puts Communism over his own jouissance. It is this which is unacceptable. I am reminded of an old Soviet joke: Marx, Engels and Lenin take turns buggering a peasant woman in a field. When they are done, Marx kisses her cheek, Engels kisses her mouth, and Lenin has been stealing the wheelbarrows. I claim: if you do not get this joke, you are a fascist.

I’m convinced that it would be relatively easy to programme a computer algorithm which, given sufficient input in the form of pop culture and political events, would be able to churn out fully formed Žižek books at the rate of three hundred a second. The man himself already lies deep within the Uncanny Valley: like Marxism and eschatonic Christianity, he exists only to prefigure his own redundancy.

The conspiracy theory of Disneyland

The monotheistic desert is a passageway through which the Earth’s ultimate blasphemy with the Outside smuggles itself in and begins to unfold. The apocalyptic desert is a field through which the Tellurian dynamics of the Earth can be ingrained within anthropomorphic belief systems. In which case, there is no worse blasphemy than ‘Thy Kingdom come.’
Reza Negarestani, Cyclonopedia

In my last days in California, I went to Disneyland. What I found there troubled and fascinated me. After my return the same images kept on flashing through my mind: the running children, the laughing children, the children bellowing in fury as their parents dragged them through the exit, the omnipresent insistence on happiness, the cold blank faces of the animatronic puppets, the bloodshot eyes of the actresses playing the various princesses. A lot of it had been unproblematic fun: the rollercoasters, the shooting ranges, the meticulous detailing – but there was something pervasively sinister about the park. Mr Toad’s Wild Ride ended implausibly with a descent into Hell, where he presumably now suffers for eternity. The robotic vultures in Splash Mountain cackled over my impending death. The ‘happiest cruise that ever sailed’ seemed intent on slowly driving me insane with each repetition of its shrieking refrain. I had to find an explanation for what I had seen. I started to read up on the place.

There was plenty to read: so much has been said about Disneyland. The lingering racism of Adventureland has been thoroughly picked apart, the progression of Tomorrowland from naive liberal utopianism to ironic steampunk to brushed-aluminium iFuturism has been exhaustively documented, the strangely totalitarian way in which the Haunted Mansion’s automated cars ensure a uniformity of experience for all visitors has been subject to an excess of theorisation. Everyone already knows that if you stand to one side of the statue of Walt and Mickey on Main Street USA, Mickey’s snout looks like Walt’s erect penis. Baudrillard was fascinated by the place, devoting much of America to a meditation on it. Eco famously compared a cruise down the Mississippi unfavourably to its imitation in Frontierland. But in my research, I found myself heading down entirely unexpected routes.

The theorists of Disneyland all make the same category error: they all approach Disneyland and its projected reality as an intrinsically modern – or indeed postmodern – phenomenon. They’re wrong. Walking into the park, a sign informs you that ‘here you leave today and enter the world of yesterday, tomorrow and fantasy.’ The sign is more accurate than most visitors realise. When you go through the gates of Disneyland you enter the bowels of something sublimely ancient, something whose avaricious fantasies have shaped the nature of our world for centuries, something grasping to claim our future.

The notes that follow are the result of weeks of frenzied research. The employees at the British Library know me well by now: I’m always already there when they open in the morning, pacing up and down in front of the building in the chilly dawn light, taking quick nervous drags from a cigarette. I’ve been growing steadily more neurotic. The sound of helicopters has me slamming down windows and pulling curtains. My hands shake uncontrollably, even as I type. Still, I feel I have to share what I have learned. I’ve tried to present my findings as objectively and as comprehensively as possible, but it’s not always easy to maintain an academic tone when under such stress. This is the true story of Disneyland.

The Cult of Penew-Nekhet: an overview

The story of Disneyland begins in ancient Egypt, with the Cult of Penew-Nekhet, or the All-conquering Mouse. While animal cults such as that of Apis the bull at Heliopolis date back six thousand years to the predynastic period, that of Penew-Nekhet appears to be comparatively recent. While it may have been operating clandestinely for some time beforehand, its existence is first documented during the reign of Amenemhat II around 1923 BCE. In contrast to other Egyptian animal religions, the Cult was not demotic in character: public ceremonies were rare, with carvings attesting to only one: a monument to Sobekneferu at Gezer records among her few achievements during her three-year reign the ‘inauguration of the games of the Mouse.’ Instead its practitioners were drawn almost entirely from the aristocratic nomarch-class, with rites performed in secret in their provincial estates. The Cult was also unique in that the archaeological record gives no indication that ritual burials and mummification of mice ever took place: rather, Cultists would adorn the inside of their houses with imagery of mice shown enjoying positions of luxury, often being waited on by cats, as in the ostrakon above. That no mouse-related imagery has been found on the outside of palaces or funerary complexes attests to the shifting nature of the relationship between the nomes and Pharaonic power during the Middle Kingdom: at times the Cult was tolerated or endorsed, as was the case under Sobekneferu; at times it was suppressed – whatever the political situation, its practitioners did their utmost to conceal their secret religion.

The unique character of the mouse-cult can to some extent be explained by the unique character of the mouse in Egyptian thought of the time. In the ancient Egyptian language, the word penew was always singular. Records do not describe an arov penewt, or plague of mice, but always an arov penew, a plague of mouse. Mice were conceived of as a single substance; like flies or worms, they were presumed to emerge from spontaneous generation, with the murine principle of Penew-Nekhet directing their abiogenesis. This is why members of the Cult continued to keep cats and lay traps for mice, while in other cults the killing of the sacred animal was taboo: the object of their worship was not the individual mouse but mouse in the abstract. Mice, which caused famine by eating grain in warehouses, were commonly recognised as a symbol of death, while with their subterranean burrows they were thought to have a privileged connection with the Underworld. The Cult of Penew-Nekhet could therefore be considered as an incipient Satanism in an era preceding such Manichaean moral divisions: the image of the cat waiting on the mouse indicates a total reversal of the accepted moral order. The focus on imagery and representation over the Real is also significant: in such images the seed of Disneyland’s spectacle can be seen.

It is not known exactly when the Cult of Penew-Nekhet spread to Greece, but it was well known by Homer’s time. In the Iliad he describes Chryses as being among its numbers:

Now Chryses had come to the ships of the Achaeans to free his daughter, and had brought with him a great ransom: moreover he bore in his hand a sceptre crowned with the symbol of the mouse and he besought the Achaeans, but most of all the two sons of Atreus, who were their chiefs, and who too were worshippers of his cult. “Sons of Atreus,” he cried, “may the gods who dwell in Olympus grant you to sack the city of Priam, and to reach your homes in safety; but free my daughter, and accept a ransom for her, in reverence to Apollo, son of Zeus, and to the image of the Mouse, before which we prostrate ourselves as one.”

While the secrecy of the Egyptian cult and the lack of any records concerning its rituals make it hard to ascertain to what extent the Greek manifestation was continuous with it, the same themes (inversion of morality, adoration of images and representations, the chthonic) are present in accounts of Penew-Nekhet rites. As in Egypt, worshippers of the Cult were drawn from the aristocracy, and it intermittently stood as a vehicle of aristocratic class solidarity against monarchical power. Unlike the contemporaneous Bacchanalian mysteries, practitioners were uniformly male, and there was no element of eroticism. In one fragment from Herodotus, a ritual in Epheseus is described:

The supplicants, wearing the crowns and masks of a king, then threw themselves to the ground before the statue of the mouse, and wailed, “O destroyer, O bringer of famine, may your desolation stretch across the world!” As their wailing grew louder it was joined by the beat of a drum and the sounding of a salpinx [trumpet]. At this point two slaves put the torch to the pyramid of grain that had been built on a stone altar in the centre of the circle and it leaped instantly into flame. The initiates then gathered around the fire, but did not dance to the drum. Instead they cried bitterly, pulling at their hair and clothes, and lamenting the loss of their grain. When I asked why, I was told, “We are rich men, and we have no lack of grain; but during the rite it is as if we are peasants, and our sorrow is real. This sorrow is felt by Nikheis Pondiki [Penew-Nekhet] and by the Earth, and we gain many great powers.”

References to the Cult during later antiquity are patchy. The early Christians were aware of it: the apocryphal Gospel of Munimius cautions ‘Therefore be not as the hypocrites, who make sacrifices for the eyes of the crowd, nor as the rich men, who in their mansions bow in unison before the Mouse, but worship alone according to the guidance of the Holy Spirit and not the flesh.‘ It is known that the emperor Elegabalus had the town of Croceae razed to the ground and its inhabitants slaughtered in 218 CE after he applied to join the Cult there and was rejected.

This antipathy between the Cult and Christianity, and the far more established enmity between the aristocratic Cultists and Pharaonic and royal power, melted away with the Donation of Constantine. The first Christian Emperor was drawn from a respectable lineage of Cultists – his grandfather Eutropius was an Illyrian nobleman who, as the Historia Augusta describes, ‘Held in his villa secret gatherings of the gentry, for which the city of Sminthium [city of the mouse] in Moesia Superior, which he founded, was named.‘ Indeed, in some depictions of the conversion of Constantine to Christianity before the Battle of the Milvian Bridge, such as the one shown above (which is now housed in the Vatican’s private collections), the sign appearing in the sky is not that of the cross, but the trinod, or thrice-weaved circle, of the Cult of Nikheis Pondiki/Penew-Nekhet. As many modern historians have concluded, Constantine was in all likelihood not a genuine adherent to Christianity, but one who saw in this supposedly subversive new faith the potential to build a more unified empire. However, doing so would require the neutralisation of much of extant Christianity. Following from his incorporation of the Christian faith and Imperial power with the Council of Nicaea, Constantine instigated the removal of Arians and other Eastern heretics from the Church hierarchy, replacing them with trusted members of the Cult. Christianity proved a far more amenable vessel than chaotic paganism for the furthering of the Cult’s secret plans: institutional Christianity quickly set about suppressing the unbridled, sexualised Dionysian cults, declaring them as Satanic; meanwhile the properly Diabolic mouse-cult was embraced as a means of control.

The period from 325 CE coincides with a spate of church-building across the Roman Empire. New churches appeared in every major city, often built using Imperial funds and government-approved architects. Their design differs markedly from that of previous churches. During the period in which Christianity was persecuted, churches were informal, with prayer being carried out in private homes marked with the symbol of the fish or the Chi Rho. Services were held in the colonnaded atrium, and prayer rites were conducted without a cantor or leader; much of the prayer was silent. While the new, public basilicae featured a nod to earlier forms in the cloister, a walled garden at one end of the building reserved for use by the clergy, the church itself was dominated by the bema, a raised platform in the centre of the transept from which priests could direct their congregation. Liturgy became highly contrived, with themes of sin, worthlessness and abjection predominating. The burning of grain was replaced by a similar ritual, in which a wafer is consumed by congregants; as in the rite described by Herodotus, food is imparted with symbolic-representative value before being destroyed. This revolution in church architecture signals the first major shift in the development of Disneyland since ancient Egypt: the ceremonies of the Cult of Penew-Nekhet were no longer private, voluntary rites conducted by the elite. Instead, they took on elaborate disguises; large populations were made to participate in them without their knowledge.

The power of the Cult-Church complex was struck a harsh blow by the collapse of the Western Roman Empire. The Arian heresy, banished from the Empire in 325, was upheld by the barbarian rulers that had come to dominate Europe. Under Ostrogoth rule the Papacy continued to function, but without its large network of churches the potency of its rites appears to have waned. Scattered, terrified, and wretched, the Cultists fell back on earlier practices: in the 5th Century, for the first time since the reign of Constantine, private Penew-Nekhet ceremonies reappeared in the homes of the Senatorial class. With the conversion of the Franks to Catholicism the Cult finally began the drive to reclaim its former monarchial power; however this would not reach its goal for several centuries, with the surprise coronation of Charlemagne as Holy Roman Emperor by Pope Leo III in 800 CE.  Once again, royal and ecclesiastical authority were unified through the matrix of the Cult of Penew-Nekhet. A suppressed variant of Einhard’s Vita Karoli Magni, unearthed by a Franco-American archaeological team at the Palace of Aachen in 1998, records Charlemagne’s induction into the Cult:

On the most holy day of the birth of our Lord, the king went to mass at St. Peter’s, and as he knelt in prayer before the altar Pope Leo set without warning a crown upon his head, while all the Roman populace cried aloud, ” Long life and victory to the mighty Charles, the great and pacific Emperor of the Romans, crowned of God! ” After he had been thus acclaimed, the pope did homage to him, as had been the custom with the early rulers. At first the king was displeased that Pope Leo should give to himself a power over that of the Augustus, and swore his regret that he had come to his [the Pope’s] aid. However, the next day, the king was called to a second ceremony in the crypts of Rome, whereafter he emerged in a good temper. On his return to Aachen the king then instructed his jewellers that the ears of the Mouse, woven from gold and studded with emeralds, be fixed to his Imperial crown, and sent out inspectors to the churches of his realm to ensure that prayers were conducted in the proper manner as ordained by almighty God.

The history of the Cult through the later Middle Ages is one of degeneration. With the increasing wealth of the Church and European monarchies, the rites of Penew-Nekhet dissolved into empty ritual and spectacle, often focused around orgies and spectacular consumption or destruction of expensive food, lacking the crucial aspects that gave power to the Egyptian and Greek Cultists. Church services based on the old secret grain-burning rites still took place but without a high level of orchestration they lost their value; meanwhile in their private lives the wealthy Cultists tended towards debauched Dionysianism rather than the contrived hyperreality of the early rituals. There were several movements by diehard Cultists to resurrect the true Cult: during the Avignon antipapacy there was a sudden explosion in the use of mice as architectural motifs, such as in the relief on the Palais des Papes shown above. However, the Cult was not fully restored until the 16th Century, with the intervention of Martin Luther.

That Luther was a member of the mouse-cult is incontrovertible. Born into a bourgeois family in 1483, Luther was pressed from an early age into a career in law, one which he found spiritually stifling. In desperate search of the certainty of faith, in 1505 he abandoned his studies and joined the Augustinian friary in Erfurt, under the tutelage of theologian and Cultist Johann von Staupitz.

Seeing the young man’s fierce intelligence, devotion to the Church and hunger for truth, von Staupitz inducted Luther into the Cult of Penew-Nekhet, most probably around 1506. It was in that year, according to Luther’s brother in the Augustinian friary Josef Endelstinus, that the young man began ‘making unexplained absences in the night, wherein he would leave his cell and thunder absent subtlety to the catacombs. There, strange drums could be heard, and among some brothers it was said that they could hear the voices of women, and a chanted prayer unlike any in the liturgy-book.‘ However, what Martin Luther did next was unexpected: rather than being seduced by the earthly pleasures afforded to him by his membership in the Cult, he became fascinated by its long history and the occult powers believed to be bestowed upon its adherents. Endelstinus later wrote that Luther convinced the friar to arrange for a manuscript of Manetho’s Aegyptiaca to be purchased at great expense by the monastery, a copy which he guarded jealously. Eventually, Luther came to the conclusion that the Cult’s degeneration was unacceptable. Rather than reforming it from the inside, he hatched a plan to overthrow it and start again, one that eventually manifested itself as the Protestant Reformation.

While Luther’s early opposition to the selling of indulgences to finance church construction at first appears to undermine the Cult’s programme of church-building, it must be remembered that the churches were by his time entirely non-functional as ritual spaces. The same goes for his frequent assertions that his enemies were part of a sinister, Satanic cult. It is notable that in his many diatribes against the Pope, Luther accused him of every imaginary Dionysian excess imaginable (depicting him as the Whore of Babylon in the woodcut below), yet remained curiously silent on the fact that Clement VII was part of a secretive mouse-worshipping sect. It was not this that aggravated him, it was the degeneration of that sect into a vehicle for mere degeneracy.

In addition to his prodigious work-rate in the production of pamphlets for general consumption, Luther also wrote secret manuals for confidants in his Reformed Cult of Penew-Nekhet. There are many texts purporting to be among this number, many of which are most likely Catholic forgeries. However, one genuine fragment has been found, a palimpsest from among many scraps of waste parchment unearthed at Wartsburg Castle:

We tell them that all men must be able to read the Bible themselves only so that they will believe with ever more vigour that what we tell them is their own belief. It is so much easier to redirect the prayer of one who thinks himself to be acting of his own accord than one who is reading from rote!

Luther’s ultimate project was to once again fuse royal and ecclesiastical power through the Cult: his brand of Protestantism lacked any of the egalitarianism of his contemporaries. When the lower classes of Germany rose up against their landlords in the Revolt of 1524-1526, partly inspired by a misinterpretation of his ideas, he quickly penned Against the Murderous, Thieving Hordes of Peasants, in which he advised secular rulers to ‘kill as many of the blasphemers as is possible.’ In this he was entirely successful: when the smoke of the Reformation had cleared and the scores of bodies it had produced had been buried, Europe was full of Protestant princes eager to take the advice of Lutheran priests.

Having acquired a new, Protestant disguise, the Cult of Penew-Nekhet began to infiltrate as many organisations as possible: trade guilds, Freemasonry, the Illuminati, the newly formed United States government, the institutions of the French revolution, among others. Through these hosts it attempted to wipe out the temporal authority of its former, corrupted home, the Catholic Church, leaving the road clear for the new, invigorated Cult to dominate the world. Eventually, the Church was weakened to the extent that it became susceptible to re-infiltration: although the Cult never again controlled the Papacy, the Society of Jesus was eventually drawn into its influence. With the rise of the public sphere (and despite the Cult’s dominance in the media) secrecy became paramount; it is likely that at any one time there were no more than five hundred people alive who knew of the Cult’s true nature. A few of them can be confidently identified: Viscount Francis Bacon, Oliver Cromwell, Benjamin Franklin, Napoleon (whose coronation deliberately mirrored that of Charlemange), Benjamin Disraeli, the Rothschilds, Rockefeller, Mussolini, Rudolf Hess. Always seeking mass participation in its disguised rituals, prominent Cultists covertly engineered spectacles including the French revolutionary Terror and the Black Hole of Calcutta. The culmination of this new, murderous form of ritual was the First World War. The conflict was deliberately engineered by Cultists including Helmuth von Moltke, Leopold Berchtold and Dragutin Dimitrijević as an elaborately orchestrated pan-European rite of death and suffering. However, during its course something went disastrously wrong. The war, which was meant to be fought to an eternal stalemate, instead sparked a series of unplanned revolutions across the continent, starting with Russia in 1917. This was then followed by a second, yet more ruinous war from 1939, in which Cultists on all sides tried frantically to rein in the destruction to no great effect. A secret conference of high-level Cultists, terrified that the forces of global entropy would continue to erode at their hold on power, was held at Hückeswagen Castle in 1948 to determine a new direction. Most of the minutes and paperwork was destroyed immediately afterwards, but one charred scap of paper was discoved by Hans Ufer, a local peasant:

…maintien de la stase soviéto-américaine et de planifier W.D.
28: The policy of mass slaughter having failed, it is therefore RESOLVED that the full attentions of the Organisation will be given over to maintaining the Soviet-American stasis and to plan W.D.
28: Die Politik der Massenmord…

Ufer was convinced that the documented represented a Nazi plot to continue to enact racial policies, and attempted to bring it to the attention of Der Rhein-Arbeiter, a weekly Communist newspaper. Before it was able to go to press, the newspaper’s offices were gutted in a fire. The British occupying authorities mounted a brief investigation before summarily ruling out arson.

The last direct evidence for the continued existence of the Cult came with the publication of Nixon’s White House tapes:

NIXON: Last month I had to attend another of those things, that god damn Penny Necket thing, bowing in front of the mouse and everything. It’s the faggiest damn thing. The faggiest damn thing imaginable.
HALDEMAN: It’s unavoidable.
NIXON: I don’t like it. All the judges, all the senators, kissing the feet of the mouse for five minutes and then gossiping for fifty. I don’t like to see our guys chanting in Greek with the Democrats. Who isn’t in that thing? Erlichman, surely, I don’t think I saw him. They don’t take Jews, do they?
HALDEMAN: He’s in it, up to the eyeballs. Kissinger too.
NIXON: Jesus Christ.

From these transcripts it’s evident that the rites of the Cult were no longer considered a source of power, but, as in the Middle Ages, had degenerated to the status of fraternity rituals or the cod-spirituality of institutions such as the Bohemian Grove. However, their facile nature did not prompt a purist resurgence. Why? Because by the time of the Nixon administration, the old rituals and the more recent spectacle-terrors had been replaced by something far more effective – the Plan W.D. mentioned in the Hückeswagen fragment: Disneyland.

The Cult & Walt Disney

Walter Elias Disney was born in 1901 in Chicago to a family of disappointed California gold-panners. He was a shy, serious and studious child: rarely an entertainer, he spent much of his time alone, drawing. Only a small portion of his juvenalia has been released by the Walt Disney corporation (most of which covers patriotic themes); much of the rest is kept in a locked vault in Burbank, California. The only clue as to its content was provided in a quote by an unnamed Disney employee to Los Angeles Times reporter James McDowell in 1981:

“What can I say? He was a teenager when he drew that stuff. Most of it was your usual Tijuana Bible-type material. A lot of oversized breasts and so on. Engorged penises. And a few depictions of murder victims, sometimes at the same time… there’s some unpleasant stuff, sure. But nothing all that unusual.”

In 1917 Disney joined the Holy Order of Fellow Soldiers of Jacques DeMolay, a youth Freemasonry society. The same year he dropped out of high school to fight in WWI. Being only 16, he was rejected by the United States Army, and joined the Red Cross instead, arriving in France shortly before the Armistice. Stationed at a church in Saint-Cyr-l’Ecole, a Western suburb of Paris, he was at first highly enthusiastic. However, as described in Scott Gladdy’s unauthorised 2004 biography Walt Disney: A People’s History, his attention quickly turned to other matters:

At first Walt was much like many other young Americans abroad: he was a regular both at the local taverns and the brothels that had sprung up around the military academy. By February 1919 he was almost unrecognisable. Always a staunch Protestant, Walt had taken to spending most of his day in the Église Sainte-Julitte, a nearby church, in the company of the venerable local Jesuit priest Antoine Sourisse. “He changed all of a sudden,” his comrade Roy Michaels recalled later. “He stopped drinking, stopped whoring. He stopped driving the ambulances. We all thought he’d gone queer. But it wasn’t that. All of a sudden he had this great unity of purpose. It was kinda terrifying, to tell you the truth.”

On his return from France in 1919, Disney started drawing cartoon mice.

Why did the Cult choose Walter Disney to carry out the final stage of its plan? It may have been connected with his ancestry. Walt was a distant heir of Hughes d’Isigney, a Norman nobleman who participated in William the Conqueror’s 1066 invasion of England and claimed to be able to trace his lineage to the Merovingian kings of the Franks, and through them, to Jesus Christ. While it’s impossible to say for certain that Hugues was a member of the Cult of Penew-Nekhet, there are several indications. In Disney Through the Centuries, Adriana Villalobos’s exhaustive history of the Disney family, she describes how Hughes took a ‘fanatic interest in the precise procedure in which church services in his new fiefdom were carried out,‘ and seditious rumours spread among the local peasantry of a secret idol kept concealed in the d’Isigney castle. Eventually William (who as an illegitimate child would have been denied membership in the Cult) grew wary of his vassal and lent him a few hundred soldiers for a suicidal campaign, encouraging him to invade France and reclaim his rightful crown. However, it is equally possible that when Antoine Sourisse induced the young Walt Disney into the Cult it was simply because of his skills as a draughtsman and yearning for transcendence. After all, it had to happen to somebody.

The first Mickey Mouse cartoon was released in 1928. Steamboat Willie was an enormous popular and critical success; most audiences were too focused on the short animation’s sight gags to pick up on its disturbing subtexts. Mickey Mouse is a destructive outside agent who emerges into the ordered environment of the steamboat and comprehensively reorders it according to his own schematic principle: living animals are rendered inorganic tools, turned into musical instruments, forced by Mickey to play along to a piece of music that simultaneously emerges from them and is extraneous to them. Essentially, Steamboat Willie provides a coded account of the activities of the Cult of Penew-Nekhet since the Christianisation of the Roman Empire.

The Walt Disney company’s growing successes coincided with a sudden paranoia on the part of its namesake. Disney believed that many of his lower-level animators were Communist infiltrators; at times he believed himself to be the last bulwark against a Communist tide taking over Hollywood. As his delusions grew, so did his dream of Disneyland. As his friend and animator Ward Kimball recalled:

Walt was always deadly serious about Disneyland, far more so than any of the movies, even though they were raking in so much money. He insisted on planning every last detail. He was seriously fanatic about it… one time he said to me, this isn’t just a holiday park. This is something that’s gonna change the world. He was always talking about how Disneyland was going to beat the Reds and bring in a new age. Frankly, none of us had a clue what he was talking about.

Ground was broken on what would become the Disneyland site – a placid field of walnut trees in Orange County – in 1954. The entire project took only one year to complete; it was opened with a televised fanfare. Few at the time recognised Disneyland for what it was. Disneyland was never an interactive ‘park’ in which visitors were free to view the attractions at their own pace, but a show as tightly choreographed as any film. All the rides progress in a strictly linear fashion; the banter of the entertainers is entirely scripted; if you drop a piece of litter in the park an appropriately dressed actor (smocks for Fantasyland, jumpsuits for Tomorrowland) will appear from a hidden doorway and silently tidy it away. The guests are forbidden from reinscribing anything onto the text of Disneyland. In fact, the park is constructed in such a way that any deviation from the correct order of things is punished instantly – dozens of visitors who committed the sin of jumping out of cars on rides or trying to cross the lines between the Disneyland simulation and the vast ‘backstage’ areas have been crushed to death by various pieces of machinery. To survive, guests must be entirely passive. Their responses to the park are, at every moment, utterly controlled.

Disneyland is the ritual of the Cult of Penew-Nekhet on a grand, industrial scale.

The truth: Nazi rockets and tellurian dragons

In all this several questions remain unanswered. Why did the nomes of Egypt supplement their public religious devotions with another, secretive faith? Why did the Cult of Penew-Nekhet survive from the second millennium BCE to the present day, when so many other mystery religions faded away? What interest would a four thousand-year-old cult have in building an amusement park? And why build that park in Orange County, home of the US weapons industry?

Essentially, the central question is this: does Penew-Nekhet actually exist?

One of the chief engineers in the Disneyland project was the German rocket physicist Wernher von Braun (shown above with Walt Disney). Responsible for designing the Nazi V-2 rockets that were launched at the United Kingdom during the final stages of World War II, von Braum was brought to America in June 1945 as part of Operation Paperclip, the then-top secret relocation of Nazi scientists to the United States to work on missile programmes targeted at the Soviet Union. As well as being a gifted scientist von Braum was also a devoted mystic: under his leadership, research at the Heeresversuchsanstalt Peenemünde was carried out not only into guidance and propulsion systems for flying bombs but into the potential for the weaponisation of the occult. As well as séances and rituals carried out in Greek and Egyptian, captured French resistance fighters made to perform slave labour at the site’s factories claimed that the HVP team performed child sacrifices. In particular, von Braum was fascinated by the interior of the Earth, telling his friend and deputy Walter Thiel that ‘the quest for outer space and the quest for the subterranean world is one and the same thing.’ Like many Nazi occultists, von Braum believed there was life below the Earth’s crust; however, he did not ascribe to the hollow-earth theories popular at the time which held that the planet contains within it the mystical land of Hyperborea from which the Aryan races originate. Instead, he believed the chthonic world to be as profoundly un-human as the black reaches of space.

Among von Braum’s most prized possessions was a copy of De Interioribus Terrae, a short text by the 16th century mathematician, occultist, and early disciple of Luther’s reformed Penew-Nekhet Cult John Dee. After a discussion of the mystical nature of soil and its Demiurgean power to create life, Dee turns his attention to the centre of the Earth:

While no man of Faith can reason against the reality of Hell, it is evident to all learned Men that Hell does not exist below the Ground, no more than Heaven is to be found among the Clouds, and yet, as is well known, below the Soil there lies a great Heat, and a great Fire, as it is said in the Bible: where the Worm dieth not, and the Fire is not quenched. And indeed the Book is forever unerring, for in this Fire lives the Worm, called also Dragon, formed in delicate Crystal from solid Phlogiston, who with a noble Sweep of his Tail does traverse the Fire below our Seas faster than any Merchant-Ship, and who, far from being consigned to the Pit, is a Creature of Grace, and as Fire to Air or Mercury to Saturn, takes his Place as a Consort to the Angels.

Could this worm exist? Recent geophysical surveys (often suppressed by the government agencies and universities funding them) utilising sophisticated equipment such as the European Synchrotron Radiation Facility have detected fluxes and eddies in the Earth’s magma that are inconsistent with all known models of fluid dynamics, but that are explainable through the presence of large mobile organisms living within the mantle. The presence of life under the crust is not as implausible as it may seem: the mantle is home to untold billions of extremophile bacteria consuming nutrients dissolved in the molten rock. The liquid core of the Earth constitutes over 99% of its volume and much of it is entirely unknown to science; however it is possible to posit with some confidence that the tellurian dragons would have to be very large to survive in the heat of the mantle and to create the fluctuations observed by the ESRF – up to eight miles in length. Without any oxygen, their metabolism would function in a vastly different manner from that of life on the surface; they would certainly be silicon- rather than carbon-based. They would also be largely solitudinous, looping slowly around the Earth’s core in mournful sequestration – given the relative poverty of the subterranean ecosystem, it’s unlikely that a population of more than a hundred thousand could be supported. And given the great age of the Earth’s interior, it is entirely possible that at some point in their billions of years of evolution, the tellurian dragons attained sentience.

In almost all cultures there exist myths of giant worms or dragons, who are generally believed to breathe or in some other way be associated with fire. In ancient Egypt this place was taken by Penewap, a god of the underworld (and, more generally, of death and evil) represented as an enormous serpent. This was not his only form, however; Penewap was also believed to come to the earth’s surface to wreak havoc in the form of the mouse – the morphological similarities between penew and penewap hardly need mentioning. Could it be that the cultists of Penew-Nekhet, so obsessed with obscurity and representation, used the image of the mouse to disguise the true object of their worship?

If the Cult had a Secret that it guarded throughout its four-thousand year existence, it can only be that of how to communicate with – and control – Penew-Nekhet or the tellurian dragons. If contact were to take place, the cultists would find in their hands a weapon of unimaginable power. The dragons could obliterate any enemy: burst the ground from under their feet, send their cities tumbling into the abyss, immolate their armies with molten fire. Given their ability to churn the molten rock of the Earth’s core, they may even be able to affect the planet’s magnetic field, leaving a specific area vulnerable to a cascade of destructive cosmic radiation. Or, perhaps, our magnetic field could even be redirected, used to assault other planets in the solar system or beyond.

Given the ubiquity of dragon-myths across the planet, it is certain that the subterranean worms have, accidentally or not, forced their way into our world. It is not inconceivable that the parting of the Red Sea, the volcanic eruption that obliterated Minoan civilisation, and perhaps even the calamitous 1755 Lisbon earthquake were all precipitated by the Cult of Penew-Nekhet through its various attempts to gain the attention of tellurian monsters. But how can such communication be established? John Dee wrote:

The Worm hears no Prayer, though many who call themselves Witch or Sorcerer have offered up Entreaties to him, rather he understands the Language of all celestial Beings, that is, the Language of Mathematics, the Language of the Imagination, and the Language of Sympathy.

In all the permutations of the Cult’s rites, from private rituals to religious services to orgies of bloodshed to Disneyland, imagination and sympathy – or the emotive – have always been central; and these are precisely the qualities to which the dragons respond. The Cult has always attempted to form concentrated loci of high emotion. In much of its documented history this emotion was sorrow, terror, or abasement, but often accompanied by joy – the redemption of Communion, the cathartic bliss following the grain-burning. Conceivably it is the swing between two extreme emotional states that is most effective: witness the joy of the children as they enter the rides, and their fury as they are dragged away. The fact that Disneyland is aimed at children is significant: children experience emotional states far more intensely than adults; as such they are ideal vehicles for communicating with the worms. Like children, the dragons do not respond to erotic energy (they may reproduce asexually): this is why sexual or orgiastic cults from that of Dionysus to Crowley’s Satanism have sprung up and faded away in succession. To communicate with the dragons requires the assumption of a mindset that is entirely other and wholly unhuman – hence the austerity of the early rites, and the perverse hermaphrodite wholesomeness of Disneyland, filled with monstrous animal-headed figures.

At the same time though, the dragons, who with their cold silicon sentience can imagine no world other than that which they inhabit, are enormously responsive to the human power for imagination, fantasy, and deceit. The rites of the Penew-Nekhet Cult have throughout their history been based heavily on the projection of a hyperreality. The fascination with symbolism and the representative was not just a mechanism for maintaining secrecy: the Greek Cultists really believed that they had been transformed into peasants during the grain-burning rituals; the visitors to Disneyland are invited to really believe that they are in the presence of Mickey Mouse. The map becomes the territory – by imagining another reality, the Cult affects concrete change to this one.

What is Disneyland? Disnyland is a vast machine for the weaving of fiction and the production of human emotion. It was built away from Hollywood because it was never really part of the entertainment industry. It was always a weapon. It is the weapon. It is a signal-beacon for the underground monsters. They swarm there now, miles underneath southern California (perhaps accounting for the frequent seismological activity there), waiting for the Cult to give them their orders. Now it remains only for the Disneyland weapon to be used.

Conclusion

I have recorded the truth. Not in its entirety. My account is, of course, an unacceptably Eurocentric one: it would be absurd to assume that some form of the Penew-Nekhet cult has not developed in China (the fact that the Hong Kong Disneyland is, uniquely, owned by a Chinese corporation and licensed from Disney may well be significant) and the mass human sacrifices in the Aztec Empire have the faint odour of the cult about them. I’ve not been able to work out the exact nature of the cult’s Plan – they have, after all, already been in effective control of the world at several points in history. Perhaps the Disneyland weapon is not meant for use on Earth at all; perhaps the cult is about to drag us, unknowing, into an interplanetary war. But what I’ve written will have to do. I don’t know what’s going to happen to me now. The cult of Penew-Nekhet has guarded its secrets for four thousand years; it has in the past carried out acts of horrific violence to further its aims. It doesn’t matter. The truth is more important.

My hands have stopped shaking.

Why I hate the Internet: some search terms

These people form an appreciable portion of my readership. I hope they found what they were looking for.

in glad zimmerman shot that punk nigger
was deleuze an idiot
real photos from the mutiny on the bounty
slavoj zizek dick penis images photo naked
the weird shape of land in israel
ipod nano 6g watch time to rock
behind the scences crowd entertainment wet tshirt photo
is newt gingrich an idiot
gay marriage is communism
article on two 16inch monster cock police men fuck her pussy full time in the prison
its time to bomb the french
deep blue sea and sky + mindfulness + beach
how i fucked two sisters in cabo mexico for spring brake
is there marijuana in islamic heaven
did kony liberate africans
sarkozy bruni sex tape
is poetry allowed in the bible
inspirational quotes about afterlife
did cameron vetoed the eu treaty or the queen
nazgul jewelry
darth vader jewish conspiracy
is netenyahu gay
where can i get bald eagle john pike tshirt
was lacan an idiot
growth on scrotum
was ronal reagan a marxist
samuel beckett inspirational quotes
absurdum bdsm produktion
do homeless have bigger dick
gay marriage “end of the world” 2012 prophecy
is tea party movement stealth communism
karl marx on zombie apocalypse
was nietzsche idiot
what does it mean “person”
current events in israel holy land apocalypse nuke prophecy
zizek hairy scrotum
why dont we invade greece
wu tang clan photo frame
who is sam kriss and why does he
swarm of the scrotums
bbc leveson marxist conspiracy
christopher hitchens on kony 2012
marathon de la masturbation
africa needs more white people again
free verse about joy
homeless people having sex
naked wet t shirt contest
scrotums pictures
am i an idiot
trayvon suck nigger dick
wild horses running
do socialists go to hell
she wears short skirts im a satanist shes cheer captain and ph’nglui mglw’nafh cthulhu r’lyeh wgah’nagl fhtagn
grinning idiot bubble people
pictures of blonde girls holding dogs
parfum deleuze
scrotum pizza
that nigga kony
bitches hate me wet tshirt contest
hes big hes black he had a heart attack muamba