Like a lot of people, I first became aware of Ambrosia Parsley and her band Shivaree from movie soundtracks. Goodnight Moon, from Shivaree’s first album in 1999 (I Oughtta Give You A Shot In The Head For Making Me Live In This Dump– one of my favorite album titles ever) has been on a number of soundtracks over the years. The one I saw first was Kill Bill Vol. 2, but it’s also on Silver Linings Playbook and at least a few other films. Someone I saw Kill Bill Vol. 2 with said it was a cover of a Leonard Cohen song.
It isn’t. Speaking as a writer, though, I would be pretty stoked if someone had mistaken my lyrics for Leonard Cohen. And lyricism is a real strength of Ambrosia Parsley. Her lyrics are both very visual and very conversational. Leonard Cohen has gone there before but it’s never really been his central strength. Cohen’s lyrics were extremely conceptual and economic like Allen Ginsberg. Ambrosia Parsley is closer to Jack Kerouac.
I don’t want to imply that Ambrosia Parsley doesn’t have concept-driven material either, and she definitely knows how to let a small collection of words do the work of many. But her writing for her Shivaree body of work definitely emphasized her ability to be explosive and colorful. There are some really cool surreal touches on the first two Shivaree albums, I Oughtta Give You A Shot In The Head For Making Me Live In This Dump and Rough Dreams. The lyrics to Goodnight Moon are suggestive and abstract and Daring Lousy Guy closely pairs the mental image of a flat-in-front (potentially plastic) Ken doll boyfriend getting spanked without pants on. That combination of mental images snuck up on me- her voice is just so rich and her music hugs the complicated edge of simple, straight-laced songwriting. For an example of her more conceptual lyrics, see her recent singles Atlantis and Let a Wolf.
Maybe that’s why her lyrics run such a wide range. She’s actually quite the disciplined musician. Maybe the effusive lyrics counterbalance the economy of the songwriting. David Bowie and Warren Zevon took advantage of that balance often. This actually makes my heart go out to Ambrosia. She exemplifies an aspiration of mine.
I’m a messy writer. And I love other messy writers. I love that Salman Rushdie included a number of vignettes in The Satanic Verses that fleshed out the world of the story but didn’t explicitly move the plot. I love it when Anne Rice (R.I.P), Neil Gaiman and Alan Moore do the same thing. Ambrosia also appears to be a messy writer but she’s a messy writer who understands simplicity. I’ve always aspired to that.
If you’ve never heard of her, Ambrosia Parsley’s music has always been somewhat close to what people think of with the words ‘singer-songwriter.’ The first two Shivaree albums included elements of country, folk and alternative rock. Daring Lousy Guy (Shot In The Head) and After The Prince And The Show Girl (Rough Dreams) are clearly influenced by R&B. Thundercats, John, 2/14 and Reseda Casino could probably do rotations on modern rock forums. All of those are from Rough Dreams, though, which was never released in America. John, 2/14 had a music video that aired on European MTV though, and the album charted in France. Shivaree recorded a rather beautiful concert that can be found on YouTube under the name ‘Rough Dreams in Paris.’ Ambrosia’s more complicated and experimental work make it fun to imagine her touring with bands like The Bridge City Sinners or Hillbilly Moon Explosion.
Her more recent material, though, errs on the side of simplicity. And maybe my radar isn’t the best, but Ambrosia Parsley’s recent offerings under the name Amb. Parsley kinda…flew under the radar. I only became aware of them when I saw her Instagram story almost a year ago advertising the single Over the Overlook. She has released eight singles in the last few years, and some years before then did a solo album called Weeping Cherry.
Over The Overlook and Heavy Metal Stacy both put Ambrosia’s conversational voice front and center. Heavy Metal Stacy could fit in alongside some of Ambrosia’s more whimsical and energetic songs like Reseda Casino, Someday or Thundercats. Mexican Boyfriend from Shivaree is less energetic and whimsical but it has a retrospective attitude that could work well alongside Heavy Metal Stacy, in a concert or something. Skin & Bone from Weeping Cherry would also work well on that setlist. Another quieter Shivaree song it could compliment well would be Five Minutes. Heavy Metal Stacy relates stories of a bygone best friend. It reminds me of a few of the totally unexpected friendships from my childhood. Growing up in a smaller, rural place, you make your own fun and you get used to a lot. The necessities of isolation cause some very unexpected (and sometimes very powerful) connections to form. This was echoed in the next single, The Kindness of Strangers.
On the other end of the spectrum are songs like Beneath the Bird Feeder and It Won’t Be Me. It Won’t Be Me is synthy, melancholy and remote with vampiric metaphors reminiscent of the costume Ambrosia is wearing on the cover. The song would be at home on the soundtrack of a David Lynch movie alongside scoring by Angelo Badalamenti. Beneath the Bird Feeder is simple and atmospheric with poetic lyrics about bird seed and falling snow.
Maybe this is an accident of my retrospective listening, but Beneath the Bird Feeder makes for a neat segue to Weeping Cherry which starts with the same solitary, mental point of view with the first two songs, Empire and Rubble.
There are some superficial connections between Weeping Cherry and other Amb. Parsley and Shivaree material, but not a lot. Weeping Cherry doesn’t really sound like anything else that she’s ever done. Maybe this is because of the material that she wrote for Shivaree, which was the band she broke through with, but when I think of Parsley’s writing I think of an outward-facing point of view. She’s just so good at using conversational delivery which always feels a little outward-facing, even if it doesn’t have to be. Weeping Cherry feels more personal and somehow transient. Empire has a soft rhythm that’s both anxious and resigned, as if some leave-taking is in process. Rubble follows with a less pressured voice but just as isolated with it’s speculations on the thoughts of a loved one and one’s own immediate fate. My Hindenberg takes a similar perspective to a more accepting and empathic place.
In case I haven’t emphasized this enough: she writes just as well in a solitary voice as she does in a conversational one. Good Shivaree examples of this are New Casablanca, Five Minutes, Mexican Boyfriend, Stealing Home and Arlington Girl.
Speaking of Ambrosia’s more stripped-down moments, with her voice taking the entire foreground, the title track of Weeping Cherry is a good one. She uses the dominance of her voice to focus on multiple characters. It even starts with a loose third-person point of view: “That was no way for a queen to end / what’s under her bed /never used to be a dark thing.” I’d be happy with an opening line like that for a story. More lines I have to mention: “Well, history / unwashed and unsaid / I left my best dress and my shoes on the bed.” That’s from Skin & Bone but it builds expectation in a way that’s similar to Weeping Cherry. Weeping Cherry looks backward at a story, giving the feelings up front but only fleshing it out bit by bit, so the contextualizing emotion goes through a number of changes. Skin & Bone is more rooted in the present but it uses expectation in a similar way.
Among the eight recent singles, Let a Wolf and Atlantis have the most concise and direct language. No Good In The Daytime is a close third and the more personal associations add depth to the philosophical lyrics. Those three songs would go beautifully with the five others on an album.
Upon this, my second total play-through since playing the original back in 2020, the WEAPON motifs in Genesis’s design during the final boss fight stood out more. It lends potential relevance to the theory that the summon monsters are a kind of emanation that expresses itself throughout all of the FF worlds.
That’s close to the definition of the word used for summon monsters in FFIX & XIII: eidolons (also my favorite name for them since it’s possibly the most descriptive). In FFX, summon monsters are called aeons, a word with ties to Gnosticism which describes an emanation of a spiritual being in a separate, physical plane. Like an eidolon, an aeon is one thing with multiple representations in different places.
In particular, there were two design choices deriving from a WEAPON and an eidolon: Ultima and Bahamut. The bladed halos positioned above the wings is a reoccurring trait of Bahamut in Final Fantasy. The Flare attacks and beam sword attacks are another similarity…to say nothing of Genesis summoning Bahamut repeatedly through the game.
Ultima Weapon, in FFVIII and FFXIV has a mouth (or even a face) on their belly, where their human torso emerges from a quadroped body type, like a centaur. FFVII has a little of both. FFVII’s version of Ultima has a round aperture in their chest where beam attacks come from. Similar to Omega in FFX. In the original FFVII, Sephiroth’s first form in his boss fight (Bizarro Sephiroth) has the centaur “transition mouth” between the torso and the equine trunk. Bizarro Sephiroth’s resemblance to Ultima implies something about Genesis’s own Ultima/Bahamut transformation.
The definition of eidolon is a separate simultaneous presence of something elsewhere, or something that represents something else. If you keep having bad dreams about something (let’s say dreams that scare you) over and over again, that something meets the definition of a scary eidolon. Or if you want to be pretentious about it, an eidolon of fear, or whatever it’s subjective relevance is for you, separate from the literal truth of the thing itself.
Each Final Fantasy game is set in it’s own world but with repeating patterns in each of them. The eidolon summon monsters are some of the few things that remain mostly constant. Since the semi-Greek Weapon names (Omega, Ultima…) and the monsters with the gemstone names (Sapphire, Ruby, Diamond, Emerald, etc) also re-occur…those also appear to exist in the same category as the summon monster eidolons.
So. Remember how the main change to the plot in FFVIIRemake was introducing divergent timelines influencing each other?
In the Final Fantasy universe, the difference between one world and another may be comparable to the difference to one timeline and another. Fan theories fly thick and heavy over that possibility. Since both FFVIIR and FFXV include diverging timelines, those theories now appear to be on to something.
Especially considering the appearance of the three clone avatars that Genesis summons during the final boss fight:
The correspondence isn’t one-to-one, but I think there is a distinct resemblance between these clone avatars and the three Whispers summoned by the Whisper Harbinger in FFVIIR. A developer interview in FFVIIR’s Ultimania guide briefly touches on the possibility that the three minions of the Whisper Harbinger are Kadaj, Loz and Yazoo from Advent Children. I wrote another big long post about the possible consequences of that (link below).
But even without getting into all of my thoughts on that…the Advent Children connection also complicates the possible reasons behind Genesis’ boss transformation.
Does this seem like a weird thing to hyperfocus on? Sorry, can’t help it. Square’s been saying things to the press about Crisis Core: Final Fantasy VII Reunion now serving a complimentary function within the developing “remake trilogy.” As a prequel, the original Crisis Core had numerous references to the original FFVII. If Crisis Core: Final Fantasy VII Reunion now represents the prequel to the first remake game, those original reference points take on new meaning.
When the release of this game was first announced, Square used the words ‘more than just a remaster’ in a few different advertisements. At the same time, there is virtually no change in the overall content. Obviously, there’s the graphical upgrade and the streamlined combat system. The DMW slot-machine display no longer takes up the whole screen and pauses combat but rather is constantly going in a smaller section of your HUD. Personally, this made the role of the DMW less apparent this time around. In the original, the full-screen DMW made it easier to notice when, say, there was a number combination that levels up your materia.
At the same time, the quieter DMW in Reunion could reinforce it’s function by fading closer to the background.
A clever dimension to the DMW is how it deconstructs a lot of typical RPG mechanics. It even clarifies a basic effort-to-reward metric at work in most video games. In RPGs, it’s most recognizable in grinding.
To clarify: grinding is repetitively wandering around trying to accumulate the rewards of combat. In Pokemon, you’re doing it when you’re searching one section of tall grass for a particular Pokemon. In most RPGs, grinding is getting in random battle after random battle to hoard experience points. Usually when you’ve hit a difficult place where you just want to brute force your way through because no strategy seems to be working. The whole principle is based on an effort-to-reward system. If you spend twelve hours grinding, you will necessarily do at least some character-building.
The DMW mechanic streamlines this by making the rewards for combat almost perfectly proportionate to the amount of time you spent fighting. The DMW slot combinations happen at regular intervals and the slot combinations are how you level up or grow your materia. An easy battle ends quickly, which means little to no opportunity for the DMW to level up Zack or his materia. A longer (and presumably harder) battle means more time for the DMW to churn out a reward other than a limit break.
As cool as the upgrades to the combat system and the graphics are, though…everything else is the same. Every story beat is the same. Does that mean there are no story changes?
Arguably. It is definitely true that there are no story threads in Crisis Core: Final Fantasy VII Reunion that are not present in the PSP original. I am still slow to believe that means there is literally nothing to see.
(Except when Cloud and Sephiroth stab each other in the Nibelheim reactor: at the entrance and exit wounds, there is dark gray vapor, like when Sephiroth skewered Barret in FFVIIR and the Whispers brought him back to life. Obviously we never see a Whisper in this game. Maybe it’s a random detail nobody thought about. But it definitely looks like the dark gray vapor in FFVIIR)
Especially since the first PSP version was released closely to the Advent Children film. Advent Children was released in 2005 and Crisis Core: Final Fantasy VII originally came out in 2007. After finishing this last play-though, though…I wonder about the connections from back then that I failed to notice because I saw that movie and played that game at very different times.
Big’ol spoilers incoming
I wonder if the helicopter landing outside of Banora happened the same way in both the original and in Reunion. I only played through the PSP version once but I don’t recall any differences from what I just saw in Reunion. I wonder, though. Because what I just saw was kind of shocking.
If there was a difference…the fandom would probably be discussing it right now. If they are, I haven’t noticed yet.
Soo…if the helicopter landing outside of Banora is the same in both versions…then this now ties directly into Kadaj, Loz and Yazoo.
What happens, exactly?
Helicopter lands. Two figures emerge, scoop up Genesis’ unconscious body and leave. One of them says that he will “(b)ecome our brother” and muses about whether or not Genesis will accept this fate willingly.
If that happened in the original…I feel like I would have remembered. But maybe I didn’t. Maybe I ignored it because I chalked it up to a future story wrinkle which might not have manifested. I still haven’t played Dirge of Cerberus, and various online sources agree that this scene relates directly to that game.
Excluding things like an abandoned story line (like the cancelled FFXV DLC) or a connection to a game I haven’t played…it seriously looks like they’re insinuating that Genesis becomes one of the three Advent Children villains. Meaning that Genesis might be Kadaj, Loz or Yazoo. And all that entails. In that event, they probably wiped Genesis’ prior identity and replaced it with one-third of Sephrioth’s mind.
We never see the faces of the two figures from the helicopter. We see that they are wearing SOLDIER uniforms and that they have slightly longer white hair. Kadaj, Loz and Yazoo all have white hair, which I had long assumed was because they were Sephiroth clones summoned for the Reunion at the Northern Crater. Sephiroth killed as many as he could to lend the power of their souls to Jenova’s manifestation. But if he sent out a generalized psychic beacon, summoning every carrier of Jenova cells to the Northern Crater…he would have to make damn sure that he killed them all. Cloud and co. had better hope so, since- if even one was left alive -then that’s a body that Sephiroth or Jenova could transmigrate into. So if Sephiroth “cast a wide net” with his psychic broadcast, there’s always the possibility that one or two cell carriers fell through the cracks.
I always assumed that Kadaj, Loz and Yazoo were one of those unaccounted-for Sephiroth clones. Each one embodies a different quality of Sephiroth and all of them have small, superficial resemblances to him. All three have white hair. At the end of Advent Children, Sephiroth appears to “emerge” from Kadaj the same way that the will of Sephiroth or Jenova could manifest within any cell carrier. Kadaj only transforms into Sephiroth once Yazoo and Loz appear to be killed by the Turks, which even adds a bit of the Reunion metaphysics. When Loz and Yazoo show up again later, they could just as easily be channeling their souls into some other Sephiroth clones that never made it to the Northern Crater.
If there were that many clones, there’s no reason why Yazoo, Loz, Kadaj, Sephiroth and Jenova couldn’t just keep popping up like a whack-a-mole game.
That I took such a scenario for granted leads to one reason why I avoided the original Crisis Core for so long. If each culture of Jenova cells binds to a specific carrier who received them while they were in the womb (like Genesis, Angeal or Sephiroth) then…the plot fort the original FFVII would depend on every Angeal clone and every Genesis clone being dead. Other wise, the psychic dominance over the cell carriers wouldn’t be limited to just Jenova and Sephiroth.
Perhaps Sephiroth’s soul could be uniquely empowered since his original body is held by Jenova within the Northern Crater, which is exposed to a Lifestream vein that runs to the center of the planet. Basically, Jenova and Sephiroth are empowered by being immersed in the transmigration nexus for all souls on that planet. That could explain why that pair is so exceptionally represented. For that reason, the clone problem is not world-breaking. But it is still a loose thread.
To return to the relevance of the helicopter scene to the “remake” continuity, though: If Genesis was somehow “absorbed” into the body of a Sephiroth clone, later to become one of the three Advent Children villains…how does that impact the timeline dynamics?
If we trust the Ultimania text, then one of the three Whispers summoned by the Harbinger, Rubrum, represents Kadaj. If, hypothetically, Genesis was later “turned into” Kadaj, that means that the Rubrum Whisper also represents Genesis. It would mean that Genesis is present in the timeline manipulation at work in Final Fantasy VII Remake.
Maybe I’m only freaking out over the helicopter scene because I forgot about it and was blindsided. Maybe it’s only a tie-in with Dirge of Cerberus and nothing more. Only included in Crisis Core: Final Fantasy VII Reunion because it was in the original and the devs wanted to be faithful. As I type this, I realize this is almost certainly true.
But this new version is, somehow, supposed to a prequel to Final Fantasy VII Remake. The big deviation in FFVIIR are the Whispers pushing over from the timeline next door. The invasion from the neighboring timeline doesn’t rise to the foreground until the very end, with the Whisper Harbinger, the three lesser Whispers (Kadaj, Loz and Yazoo) and Sephiroth.
If Kadaj, Loz and Yazoo were embodied in the three Whisper minions, then little details that resemble that moment in Crisis Core: Final Fantasy VII Reunion become more interesting. Like the clone avatars that Genesis uses during the final boss fight and their resemblance to the Whisper minions. A small, visual reference to the FFVIIR Whispers becomes harder to miss in conjunction with the helicopter scene.
I’m not saying that this is what it means, but to me it looked like the Genesis clones in the boss fight were a visual reference to the fate of the three clone brothers (Yazoo, Loz, Kadaj) immediately before the clone brothers come together by transforming Genesis. It has an ending-to-beginning symmetry to it.
If Genesis goes on to become a clone brother, then that means that Genesis was always present in Advent Children, was involved in the FFVIIR final boss fight and might even be in Final Fantasy VII Rebirth, the next game in the remake continuity. This would be a hell of a way to create a unique prequel-to-main-story relationship with the remake continuity.
Then again, the story of Crisis Core is fundamentally intertwined with the story of the original FFVII anyway. They don’t have to add extra lore to the PS5 edition for that. It’s possible that Square is saying that Crisis Core: Final Fantasy VII Reunion takes place in the remake continuity just to drum up hype for Final Fantasy VII Rebirth.
But if Reunion has a specific relationship with the remake games…then it makes sense to re-evaluate the references to FFVII in light of the new continuity. Like how Sephiroth’s function in the original FFVII plot was reflected in both Angeal and Genesis.
All three of them were infused with Jenova cells in the womb. This began with placing them in the body of a woman named Gillian. Angeal receives his dose from Gillian’s body after she was impregnated with him. Separately, Professor Gast took a DNA sample from Gillian and surgically mapped it onto Genesis while he was a fetus. Angeal can use his Jenova cells as a two-way conduit. He can send and receive both information and genetic traits.
Angeal carriers include different species of animals along with different humans. Lazard and Hollander are latter-day Angeal carriers. Before Angeal attacks, he summons several monsters with his cells to combine into. This resembles the Jenova Reunion from the original FFVII without death being necessary to distribute lifeforce between the collective (even if being physically absorbed is as good as death). Genesis can send and not receive.
Sephiroth, who was gestating in his mother’s womb already when she was infused with Jenova cells, can do neither. But Sephiroth’s cells can heal the eventual degradation in both Angeal and Genesis carriers.
After the Nibelheim event, Hojo circumvented Sephiroth’s mind-cell limitation by surgically adding them to both Zack and Cloud. Sephiroth himself is missing, so Zack and Cloud become targeted by the Genesis clones since their bodies are housing the only cultures of Jenova cells in accessible, living bodies. After the fight with Genesis at the end of the game, Zack, Lazard and Cloud all eat Banoran apples together. Ones that look like the apple that Genesis is always carrying around and gesturing with like frigging Hamlet with Yorik’s skull.
The apples have other meanings in the lore. Genesis’ family used to farm them. But the cell decay of Lazard and the mako poisoning in Cloud seem to get better after they all eat the apples. We also know that Genesis carriers can send but can’t receive and Sephiroth carriers can heal but can’t telepathically interact outside of their bodies at all.
Angeal carriers, meanwhile, can send and receive. Lazard is present with the cells of Angeal. Presumably, he has a two-way conduit with all other Angeal carriers. If the apples carried by Genesis are basically a cell culture prepared for consumption, which would open a presumably one-way conduit with Genesis…the apples shared by the three could enable the two-way exchange to happen with Genesis carriers. All three eat them, including one with the two-way conduit. This unlocks the two-way conduit between Zack, Cloud and Lazard.
Cloud and Zack, meanwhile, are Sephiroth carriers. Meaning they can heal, and they have just received the two-way conduit from Lazard through the apples. So the healing trait circulates between the three of them. This would also explain how Sephiroth carriers can both send and receive in the original FFVII. In the original FFVII, carriers of Sephiroth’s cell culture can even telepathically induce hallucinations in each other’s minds.
Can you believe, just a few paragrpahs ago…I said that I avoided the original Crisis Core because I was afraid it would needlessly complicate the plot of the overall story? Obviously I had no clue what the future held X_X
I know it’s a lot of circular-sounding jargin. But I wouldn’t have cared enough to pay attention if I wasn’t actually hooked by it.
Also, if the cell-exchange between the Genesis, Angeal and Sephiroth carriers enabled the totally uninhibited psychic and biological colony organism that exists in FFVII…that would be kind of cool. Maybe that explanation was intended in the original Crisis Core. But if we’re getting some completely insane curve-ball with Genesis being the former identity of one of the clone brothers…then the subplot about the Sephiroth, Genesis and Angeal cell carriers united through the cell doses in the apples becomes much more important.
(I also don’t see how we wouldn’t end up exploring the potential link between Cloud’s memory issues and the suppression of Genesis’ identity to make him a Sephiroth carrier. If Cloud’s mental problems enabled Jenova to subvert his sense of self then it makes sense to wonder if something similar happened with the destruction and recreation of Genesis’ personality)
In the original FFVII, the Weapons (Diamond, Ultima, Ruby, Emerald, Sapphire) are guardian totems that the planet summons when threatened. If the vitality of a planet in this cosmology is manifested in the Lifestream, then that means the life of a planet comes from its transmigration nexus. If the planet has a will, it’s an emergent will from every soul on its way to its next life.
When characters like Aerith use phrases like “the cries of the planet” or the “the voice of the planet”, they are talking about a kind of collective subconscious shared by all sentient life on a given planet.
This would make the Weapons magically incarnate archetypes. Another word for an archetype is an eidolon.
Sometimes, when Jenova cell carriers are forced to change shape by Sephiroth or Jenova or whatever dominant personality, they might express traits of eidolons. Mythic beings that exist in a collective subconscious. This pattern had already been established in the original FFVII, what with Bizarro Sephiroth’s Ultima-ish shape with two faces (the upper, dominant head representing Jenova and the face closer to the four-legged body representing Sephiroth).
The Ultima association in particular seems meaningful since Cloud’s best weapon in the original game is made from part of Ultima’s dead body. There was a guide published back in the nineties that riffed on that: “Cloud’s ultimate weapon, the Ultima Weapon, is obtained after defeating the Ultima Weapon.”
As goofy as the naming scheme is, even that is echoed in Crisis Core, with the Buster sword playing a role in the arcs of Angeal, Zack and Cloud.
Obviously, conspiracy theories have been pushed in recent years to irresponsible and deadly extremes.
But I can’t help but wonder if some of the pushback comes from the way equivocation has been used in power. Particularly in recent years.
I was legally able to vote for the first time in 2008. For my generation, ending the Middle Eastern wars and the national security state were essential priorities. Obama ran on a promise to close Guantanamo Bay and I believed him. Others did to. We also believed him when he said he’d make Roe v Wade the law of the land.
Then he started hemming and hawing with “maybe we shouldn’t leave the Middle East until we set up a Western-style democracy.” And then he sicc’d the Feds on Snowden, Assange and Manning when they blew the whistle on American air strikes targeting civilians and emergency first responders in Iraq. Eight years later, Trump is elected and Guantanamo Bay is still open.
Trump won populist sympathy with claims of bringing jobs back to America and courted the religious right with a promise to overturn Roe v Wade. He did neither of those things. What he did do was host Saudi nobility at his DC hotel chain where they dropped hundreds of thousands of dollars. Jared Kushner received two billion dollars from the Saudi crown prince for a documentary that was never made. When an American journalist was murdered by the Saudi court, he ignored it. While outsourcing even more American labor needs overseas.
Most Americans fell for one of those celebrity politicians or the other. And those who voted for either Trump or Obama were not rewarded for their trust. Both Obama and Trump stopped short of their campaign promises while claiming that their hearts were always (and remain) in the right place.
Saying one thing and doing another is hypocrisy. Saying one thing, doing another and claiming that you were serving the same ends in both instances is equivocation. Many younger people came of age under Obama or Trump. Even before then, American voters were long familiar with their values being dangled just out of reach.
If “woke” activists appear to fly off the handle over mere words and ideological nit-picks, I think it is easy to see why. It follows that a history of equivocation would engender a suspicion of vague, interpretive language. For a people who are tired of the abuse of language and good will, conspiracy theories are a ripe target. Any body of ideas in which appearance is taken for confirmation will not be treated charitably. Especially when one side of the political spectrum is more willing to weaponize conspiracy theories.
On the subjects of broken faith, double standards and recent politics, there is something else we must necessarily mention.
In 2018, on Sam Harris’s Waking Up podcast, he interviewed a guest with a compelling theory on the origins of the MeToo movement and the 2016 election.
For the sake of clarification: I’m aware that #MeToo was started by Tarana Burke as a means for victims of sexual violence to legitimize their overlooked experiences. Burke has also said that outing individual predators is a quick fix compared to the work of systematic reform. Burke writes that healing the wounded must matter more than punishing the guilty.
With that out of the way, back to the Waking Up episode: Harris’a guest theorized that the election of Trump, who has been accused of sexual assault innumerable times, was a galvanizing event. Weinstein and R.Kelly were exposed, but how much could that actually mean if someone like Donald Trump could become President?
A common rebuttal at that time was that lasting change is incremental and must take time. For recent generations of American voters, who grew up hearing “incrementalism is the only way”, this smacks of equivocation. While dissidents are being told that change must be incremental, the powerful and the privileged are free from self-restraint.
The dynamic reminds me of the ancient Peerages of France and Britain. A Peer (like nobility in general) received fortune-sized salaries. For occupying their office. For simply being a Peer of the nobility. Peers were protected from certain laws. Victor Hugo had an affair with a married woman who was convicted and imprisoned for adultery. Hugo was a Peer, and therefore could not be charged. The attention paid to the marginalization of women in his work suggests that the incident stayed with him. To say nothing of his novel l’homme qui rit, which villainized the Peerage.
These legal and social protections were afforded, presumably, for the same reason as their salaries: simply existing as Peers.
Similar privileges were common among ancient nobility in general. But the Peerage represented a particular relationship with feudal power. A Peer was a social equal of the monarchy. It was a relative distinction.
The modern day concept of a ‘celebrity’ is also a relative distinction. A Peer was a peer of a royal family and a celebrity “celebrates” something. To celebrate is to bestow legitimacy with your witness. An officiant for a ceremony is a kind of celebrant. The term has made a comeback in modern paganism for clergy who perform marriages, cleansings and other rituals. Andy Warhol’s concept of the superstar was a personality who simply embodies something. The films Warhol made with his own cohort of self-proclaimed superstars consisted of the actors doing ordinary, day-to-day activities. The project was inspired by Warhol’s obsession with the early years of Hollywood where the face of an actor, alone, was an almost archetypical embodiment. Marilyn Monroe simply existed as feminine beauty and John Wayne simply existed as rugged masculinity.
This method of embodiment is where I see the connection between the ancient European Peerages and the modern celebrity. John Wayne and Marilyn Monroe, as celebrities, are celebrants of aesthetic ideals. A less specific function is apparent in modern pop culture, though: the famous are seen by others. They are celebrated by others, whose witness gives them power, while at the same time they represent the power of being seen. Modern celebrities are celebrants of visibility. The only trait required for visibility is to be visible. Beyond this, that which is visible need only exist.
Like the European Peerage, a modern celebrity’s existence is treated with reverence. If an outsider demanding change has to carry the burden of high-minded stoicism and restraint while the powerful can get away with anything, they will feel like they are being told to stay out of the way. This can explain why privilege has drawn so much anger in recent years. Just lately, this double standard is even harder to miss with the followers of Donald Trump making accusations of government overreach with their criminal investigations. Immediately after the 2020 election, Andrew Yang was asked in an interview whether or not Trump should face criminal prosecution for insurrection, assassination of Soleimani, emoluments or anything else. Yang said that to do so would be to join the ranks of third world dictatorships where heads roll between administrations. After the illegal, offensive wars of George Junior and Obama’s double taps and whistle-blower prosecutions, giving Trump a pass would send a clear message that an ex-President is free from prosecution simply for being an ex-President.
A gap between the restraint of outsiders and the freedom of insiders invites suspicion of vague language. When the vagueness is weaponized through conspiracy theories, it becomes even more suspect. Ironically, it becomes harder to think of that gap as anything but conspiratorial.
Since the Supreme Court overturned Roe Vs. Wade and Biden made his recent effort at student loan forgiveness, a few right wing arguments have caught my attention.
If you’re wondering, I’m pro-choice and I think student loan forgiveness is the right thing to do. I’m a leftist but I think that the proliferation of political echo chambers is one of the major forces of destruction at work in America and in the world. I think that all of us- my political fellow travelers included -need to be more comfortable with conversation, confrontation and the exchange of ideas. It requires relentless honesty but it also requires compassion and intellectual curiosity.
I wear my positions on my sleeve but I want to emphasize that I do not think those who disagree are necessarily bad people. But I do think that, in the wake of what has recently happened with Roe v. Wade and Biden’s proposed debt relief, some bad ideas have been aired.
One of my common touchstones among the political talking heads of YouTube is Rising which featured an opinion piece(“radar”) by Briahna Joy Gray. She made a comparison which, in my assessment, is fair: the SCOTUS ruling on abortion resembles a Christian equivalent of Sharia law. The overwhelming volume of pro-life activists who loudly express Christian religious motivations make a comparison tempting, at least.
Robby Soave, Briahna’s frequent co-host on Rising, had notes afterward: Briahna used the phrasing “Catholic Sharia law.” Soave claimed that pro-life legislation is not, by definition, inseparable from Catholicism. Assuming he wasn’t making a denominational distinction about Catholicism, he likely also takes issue with the more general comparison. Fundamentally: that the pro-life position is not endemically religious and that this SCOTUS ruling should not be seen as an incursion of the church into the state.
In the interest of covering our bases, let’s own that there is at least one non-religious movement whose cause is represented in the overturning of Roe v. Wade. A number of social media profiles posted statements that the SCOTUS decision can only effect those who have made mistakes. In the words of one detractor, this argument can be characterized as “sluts need consequences.”
What’s interesting is that I can recall adult men having similar conversations around me when I was a child. When there was news coverage of a potential vaccine against HPV, someone said “everyone should have VD once in their lives.”
If I had to speculate why this person thought that, I suspect they may have meant that getting a sexually transmitted infection is a learning experience and a rite of passage. That’s the best I can do with that. The same people might think abortion should be outlawed for the same reason. My opinion is that arguing the social benefit of unplanned pregnancies and STIs is like arguing for the social benefit of rape or poverty. It smacks of social Darwinism or accelerationism. Social Darwinism and accelerationism are often used as rhetorical proxies by fascists. Many people connect those dots. If someone openly claims “sluts need consequences”, their only ideological home would be something like inceldom.
I think there are more Evangelical Christians in the American conservative mainstream then there are social Darwinists and incels. The people who are super stoked about the overturning of Roe v. Wade are mostly Christian. Robbie Soave’s point, that the pro-life movement is not necessarily Christian, just doesn’t map onto reality. But I’ve also encountered that point outside of YouTube.
The other way this is argued is that Evangelical Christianity is an outward symptom of deeper sociological influences like patriarchy. This introduces the problem of the accuser believing that they know the hearts of their opponents better than they themselves do. In theory, this is gas-lighting. In practice, accusing Evangelical Christians of existing only to empower men over women just confuses Evangelicals- while making them look cool to incels.
This also leads to the belief in one group being intellectually or morally inferior to the other. This is ordinary chauvinism and it closes the avenues of connection that allow democracy to work. Ideas cannot prove themselves in civil discourse if they’re excluded or not taken seriously. To say nothing of how those on the receiving end of chauvinism are aggravated and possibly radicalized by their dismissal.
The search for pro-life ideologues outside of American Christianity stops at incels and social Darwinists, both of which are statistical minorities. The only other way to take religion out of the equation is to reject what the Christian majority says about itself.
So is the notion of a non-religious pro-life position a complete fraud? A number of people seem to believe that one exists, even though it contradicts the driving force of the pro-life movement itself. If the stated points of an argument are not true, it makes sense to wonder about other factors.
I think a belief lies behind it; a belief that manifested itself again when Biden stated his intention to forgive up to 10,000$ of student debt. Tucker Carlson epitomized it with a rant headed with the line “this move will not help ordinary Americans.” Do I even need to spell out how asinine those words are?
More importantly though: the best conservative arguments against student loan debt forgiveness are based on the profit motive for colleges. Massive sums spent on gyms and stuff to attract students from wealthy families. A fundamental consequence of modern tuition prices is that college freshmen must, necessarily, resign themselves to anywhere between six-thousand dollars and ten-thousand dollars of debt, up front. I suspect I’m being conservative in my assessment of the “price of admission” but last I heard that was a predictable baseline. If there is any way they can make you pay more, they will find it.
If the problem with an institution (like higher education) is that it is too privatized and too driven by profit…then it needs more outside intervention, not less. Perhaps reverence for capitalism heads off that line of reasoning. Inaction is not supportable. Loan forgiveness, on its own, frees the innocent while paying no attention to the guilty. To do right by the innocent while stopping the guilty would include the admission that American universities are dangerously unregulated. But if you can’t get to that last stage, you’re stuck moralizing about how bailing out student debt subsidizes the lenders.
The pro-life movement in America is a religious one and Biden’s student loan relief effort was a minimal reaction to a problem requiring a bigger solution. And I do not think the political right wing would necessarily suffer by conceding these things. It would forfeit some traditional conservative rallying cries but the gains would be considerable.
On August 20th, YouGov released some interesting data on shifting political attitudes. Those who have changed their positions on political issues were polled. The data was collected from Aurgust 3rd to the 5th. Out of the respondents who shifted their stance on abortion, a 50% movement toward pro-choice away from pro-life was recorded. A 68% conservative-to-liberal swing was found on gay marriage and a 38% shift to the left happened with climate change.
For context, the rightward movements on those respective issues were 34%, 13% and 31%. I’ll also add that these percentages only represented the people who responded, not America as a whole. Even with that caveat, though, these numbers strike me as significant. It has been a politically rocky summer and- evidently -the people who changed their minds favored the left. 50% of those who reported changing their minds have become closer to pro-choice than pro-life. By at least one metric, overturning Roe v. Wade has created more liberals than conservatives.
The gay marriage figure strikes me as significant because of the recent spurning of the Log Cabin Republicans. For those who don’t know: the Log Cabin Republicans are a Texas-based LGBT-inclusive Republican group. At the Texas Republican Convention this summer, they were denied the space to have a booth for the second time in a row. Numerous blogs and news outlets covered this, and dropping their anti-LGBT platforms has been discussed in confidence among members of the RNC. Obviously, it has not happened, but there are clearly some who sympathize as insiders (like the Log Cabin Republicans) who want them to. Even Caitlin Jenner has said that including the queer community would change the Republican party less than the changes she would make to the Democratic party.
If the pro-life position is necessarily religious and therefore, as a political aim, theocratic…then imagine the opportunity the RNC has, right now. They have a vocal (if small) LGBT following waiting in the wings. Imagine if the RNC said that it was time to get real about abortion bans: it is Christian theocracy, full stop. Not only does it allow the church to overreach the state- it allows the church to go straight to the physical body of the individual. The absence of this criticism within conservative thought has always baffled me. Anywhere that welcomes libertarians should have at least a few people insisting that the individual’s right to self-determination is sacrosanct. Yet this affiliation between libertarians and Republicans is the only reason I can think of as to why feminism seems so deeply alienated from libertarianism.
The values that once made me a libertarian eventually made me a feminist. I’m surprised I haven’t heard more voices saying that both feminists and libertarians share an investment in protecting the individual from tyranny. There have got to be at least some “big L” Libertarians who are female, queer, feminist or all of the above who are tired of the DNC being the only game in town.
If the RNC had some kind of “crush theocracy wherever we find it” movement, the influx of support would be considerable. Combined with some “we learned our lesson” messaging, the Republican party could reinvent and reinvigorate itself. A bold and energetic new direction with enthusiastic supporters would also enable them take their power back from Trump’s influence. Speaking of YouGov, a more recent poll they took suggested that the majority of Americans think Trump should face criminal prosecution.
Right now, Trump’s best hope is that the “it’s all political persecution” line lands with his base and the public. The polling data indicates that it hasn’t landed with the public. If that’s true, then the RNC could gain much by simply saying it out loud: the investigation is just and we want to nominate someone else. It would go well for them if they did it in conjunction with an influx of new blood.
None of this is likely to happen, though. And I’m interested in why.
I’m convinced that the only thing stopping mainstream American conservatives from flipping on abortion and loan forgiveness is partisanship. Recently, it’s been referred to as “team sports” mentality. According to APNews, the Michigan elections board vetoed a direct ballot initiative effort that gathered its required number of signatures. The initiative was an effort to safeguard the reproductive protections afforded by Roe v. Wade. That’s when “team sports” becomes more than just an ugly oversight. If the Republican party can’t change for the good of ordinary people or even their own political advantage, hopefully the duty of the elected to the electors can still be counted on. Just more reliably than in Michigan.
The Christian references sound natural for a reason. It’s a strummy, acoustic folk song and when Warren sang those particular lyrics he affected a whoop-like blue-grass vocalization.
American folk music evolved alongside American gospel music. It’s the reason why we expect to hear Christianity more often in country and in the roots of R&B.
I was raised with an ethnic spirituality in a heavily Christian environment. This tradition came down through my mother’s side of the family. My father was raised with a soft Methodist emphasis but has been an agnostic for as long as he’s been making his own decisions.
My parents got divorced just before my eleventh birthday. My mom was approaching her late thirties and my dad was almost forty. He was open about how much the inevitability of death weighed on his thoughts.
This was an intense time for my dad and I but also a precious time. He began working at the printing press at the local newspaper, sorting papers and delivering them at night in his van. Consequently, he slept during the day more often and was forced to economize his energy. Between errands in town, he would often take naps in his van. He kept it well-stocked with junk food.
The van was also where I heard most of his music. Which brings us back to Warren Zevon. Dad had just discovered Life’ll Kill Ya, which was probably Zevon’s most recent album at the time.
My parents had shared custody so I spent time with both of them. Once, when a psychiatrist asked the right question in the right way, I became unusually open. I spoke plainly about gender dysphoria and constant sleep deprivation. Including the more gruesome intrusive thoughts.
Doctor told mom and mom told dad. I had already been aware of how news like this impacted them both and I had developed a sense of responsibility about it. Broaching these topics with them never helped.
Those events happened about a year after dad discovered Life’ll Kill Ya but both dysphoria and insomnia hallucinations were present well before that year. Death was on my dad’s mind for one reason and it was on my mind for another, but it was in both of our thoughts.
And it was in Warren’s thoughts because of cancer.
Warren Zevon being Warren Zevon, he could not separate spirituality from its relevance to death. For a million good reasons, of course- both spirituality and death are encounters with the unknown. Ditto for Christianity.
When I first heard I Was In The House When The House Burned Down, I wondered if my dad was reconnecting with Methodism. If he had been, it would not necessarily have driven any sort of wedge between us. I had Christian peers who were nasty little proselytizers but my dad was a very different person than them. And then I heard the rest of the album.
My dad and I both agree that the last three albums of Zevon’s career are extremely different from the rest of his discography. Warren Zevon was always a talented writer and lyricist but, in the final three albums, lyrics and ideas seized the foreground. Since Life’ll Kill Ya was my introduction to Warren Zevon, his earlier work felt different. Whimsical, witty and interesting, but different. I liked his simple and earnest approach to storytelling, exemplified in songs like Roland The Headless Thompson Gunner, a ballad about a Danish mercenary who met his end in Africa. I was also captivated by Stephen King’s Dark Tower novels by then, so I couldn’t resist a romantic story about a phantom gunslinger named Roland. I was also taken by songs like Carmelita and The French Inhaler, which were emotional portraits conveyed with simple, poetic narratives.
This poetic storytelling is present in his last three albums, just situated in more of a conceptual framework. I was watching the Orville episode called Gently Falling Rain last night with my wife and afterward, while she was busy, I listened to Genius from Warren Zevon’s My Ride’s Here.
The episode had three main characters: a human diplomat, an alien demagogue and their half-breed child. Both the diplomat and the demagogue are exceptional, powerful people in their own right. The exceptional qualities that can amass power can also make one isolated. Power itself can be seen as a kind of isolation. In Stephen King’s final Dark Tower novel, the character Ted Brautigan says that gifted people usually feel like fifth wheels.
My dad told me, shortly after the divorce happened, that dying alone was one of his deepest fears. Judging from the albums Life’ll Kill Ya and My Ride’s Here, Warren was also haunted by the prospect of loneliness before unknown. In the song Genius, the explicit narrative is a love triangle with comparisons made to historical figures. On a less explicit level, the song describes how unique people can hurt each other in ways that others cannot. It insinuates that the experience of profound isolation can teach dreadful lessons of self-preservation that can prepare you to deceive and abandon the ones you love.
On My Ride’s Here, Genius follows another track called Hit Somebody! (The Hockey Song), which follows You’re A Whole Different Person When You’re Scared. Hit Somebody! is also about the pain of alienation. Our main character, Buddy, is a Canadian farm boy who “grew up big” and “grew up tough” but was let down by his coordination:
Hesaw himself scoring for the Wings or Canucks
Buthe wasn’t that good with a puck
Buddy’s real talent was beating people up
Hisheart wasn’t in it but the crowd ate it up
Through pee-wee’s, juniors and midgets and mites
He musthave racked up more than six-hundred fights
Ascout from the flames came down from Saskatoon
Said “We’ve always got room for a goon
Son, we’ve always got room for a goon”
Buddy loved the game and wanted to score goals like any other player. But his only value to the team was his ability to protect the fast players and beat the crap out of the good players on the other team. To a lot of people, this sounds like a quirky, off-beat story. It is quirky and offbeat, in a way. The quirkiness is accentuated by David Letterman yelling “hit somebody!” during the chorus. My dad ordered the CD single before My Ride’s Here was released. I remember the single disc had For My Next Trick I’ll Need a Volunteer after the Hockey Song.
On the album, though, the song is sandwiched between You’re A Whole Different Person When You’re Scared and Genius. Someone like Buddy cannot escape his rural self-awareness. He is valued for something other than the game itself, which can make you feel out of your depth. Anything about you that sets you apart can make you self-conscious if your value in a group is incidental to the group itself. The quirky appearance is then equated with alienation. The chorus says as much: “(b)rains over brawn, that might work for you / but what’s a Canadian farm boy to do”. Buddy is constantly reminded of his difference from the rest of the team and he can only score his goal by exposing himself to a goon on the other team.
This narrative is also present on Life’ll Kill Ya. The third song is Porcelain Monkey, one of Warren’s iconic lyrical sketches of Elvis, opposite Jesus Mentioned. Both of those songs look back on Elvis from a time after his death. Jesus Mentioned is reverent and the earnestness is depicted by the path of reverence taking one beyond the ugliness of death and addiction. In contrast, Porcelain Monkey is like a bitter, spiteful look backward. A journey that starts as “an accident waiting to happen” and ends in a lonely death with a figurine used to smuggle drugs.
If one looks for songs that depict an obvious narrative on Life’ll Kill Ya, you might be tempted to stop at two songs: Porcelain Monkey and Ourselves to Know. Songs that rely strongly on idiomatic constructions tend to be more conversational than narrative, like the title track or For My Next Trick I’ll Need a Volunteer. Life’ll Kill Ya has some fun gray areas, though.
Novel uses of idioms and commonly understood metaphors engage a prior frame of reference. They rely on a base of knowledge that the listener might show up with on their own. They begin in a way that’s engaged with others. Songs like Hostage-O, My Shit’s Fucked Up and Don’t Let Us Get Sick derive strength from the opposite end of the spectrum, of something spoken in solitude.
I remember I was fifteen by the time I started to appreciate Ourselves to Know and it was because I was ripping my dad’s CD on a disc-writing machine my mom installed in her stereo. I had to start and stop each song. It required a little more attention than recording a blank tape. Since I pretty much had to listen to the whole album in order to make the copy, I had to make sure to stop the disc-writer at the same time the song ended. This was easier if I just hung out next to the stereo and listened to each song closely. When I got to Ourselves to Know, the second to last song, it became one of my favorite lyrics. It still is.
Among my favorites on the Life’ll Kill Ya song cycle, Ourselves to Know shares the title of favorite with Don’t Let Us Get Sick. Jill Sobule would perform that song often when she toured with Warren and he would cover her song I Kissed a Girl, lending his own quirkiness to a male gender-flip of a song about romance between females. After Warren’s death, she offered her cover to the tribute album Enjoy Every Sandwich and it’s probably my favorite from that collection. On a mix CD I made as a teenager, I put Jill Sobule’s cover of Don’t Let Us Get Sick after You Got Lucky by Tom Petty and before Exploration B / Haunted, by Poe.
That energy-exchange reminds me of a mix CD I made after finishing the Dark Tower series. After Warren’s song Genius, I placed a live version of Wash My Hands by Meredith Brooks. Before the end of Roland’s pilgrimage, he loses three companions who all gave him a second chance but were simply not meant to follow him to the end. In the past, he made grievous sacrifices for his grail…and he learns that to seek his grail is to acknowledge that it is meant for him alone. To love others is to know that their own paths are as binding as his own.
When I was planning the mix CD, Ourselves to Know felt like the perfect transition to the end, but it’s just so tranquil and reflective. What that story transition felt like, as I read it, was reflective but not tranquil. Musically, Genius to Wash My Hands was a better match. Meredith’s screaming, war-like chorus could have come from Roland himself.
I have vague memories of reading a biography of Warren Zevon that quoted a reaction that Jackson Browne had to Life’ll Kill Ya. He said that it began with the Crucifixion and ends with the Crusades. If Ourselves to Know is the Crusades, I Was In The House When The House Burned Down must be the Crucifixion. Sure enough, it mentions “the man with the thorny crown” and his cross. “I had to stay in the underground” has a number of probable non-religious interpretations, but thanks to Ourselves to Know and Jackson Browne I’m tempted to make a connection to both early and medieval Christianity. Early Christianity because of the persecuted Christians hiding in Mediterranean catacombs, medieval Christianity because of Les Innocents cemetery in Paris. Disputes between Parisian nobility and the Christian Church often centered on how to manage the overflowing volume of corpses in Paris throughout the Middle Ages. Andreas Vesalius made significant anatomical studies on the bodies crowded within Les Innocents. The grisly historical art in the album booklet make similar associations.
Ourselves to Know details the reflections of someone at the end of a “long hard road”. A journey may start with the most sublime visions but never cease to be true to yourself and those you encounter along the way. If nothing else, you will certainly know yourself better.
If this were a novel, the subject matter under discussion would be the legacy of World War II. This discussion happens through post-war truth claims.
The narrative begins with ETs living beneath a Tibetan mountain range (The Green Men) making psychic contact with Japanese nationalists.
These Japanese telepaths are the Green Dragon group within the Black Dragon secret society, founded by Ryohei Uchida. Karl Haushofer earns the confidence of the Black Dragons and is allowed to share their privileged access to ET knowledge with Germany. This knowledge allows the Nazis to make contact with ETs based in a cave network on Earth called Patala. These ETs consist of a race of reptilians and the “grays” of modern UFOlogy lore. These ETs (mutual collaborators with the Green Men) supply the Nazis with advanced scientific knowledge. They also swell the numbers of the German infantry with clones.
The Nazis, having been given schematics for flying discs and ET weaponry, begin prototyping. They manage to involve experimental aircrafts in a limited number of dog fights but fail to bring the full force of this new technology to bear in time to prevent their defeat. They do, however, succeed in building an underground laboratory in Antarctica where the research and development of ET technology continues after WWII.
Len Kasten writes that the absence of ET tech during the majority of the war allowed organic human dynamics play out. In his assessment, the Axis method of autocratic control of numbers and firepower was outstripped by the innovation enabled by the diversity and free-thinking of the Allies.
The Allies become aware of the Nazi installation in Antarctica. Britain and America now realize that the Nazis could re-emerge with WMDs that make the nuke look like child’s play. So America jumps at the chance to get their own inside connection with ETs. As far as they know, it may be their only way to fight back in the event of a Nazi resurgence. This is the attitude of the American military and intelligence community when the 1940’s UFO crashes happen.
Before Roswell in 1947, a UFO with a crew of three crashed, leaving two dead and one injured. The survivor is cared for and housed at an isolated, commandeered facility at Los Alamos, New Mexico. The survivor is designated, by his captors, as EBE1 (EBE being an abbreviation for extraterrestrial biological entity). This surviving crew member comes from the Zeta-Reticuli binary star system and is, in all likelihood, the kind of ET that people mean when they use the word “Zeta-Reticuli” as a race name (elsewhere abbreviated to “Zeta”). Betty and Barney Hill described these same beings, to name one example. Len Kasten writes that the military adopted the generalized phrase “Eben / Ebens” which is used throughout the book. Illustrations and implications suggest that Ebens are separate from the grays and reptilians mentioned earlier.
Communication with EBE1 is a long and experimental process, but eventually he explains how to send messages to his home world with the technology aboard his crashed vessel. With an eye toward leveling the playing field with the Axis bolt hole in Antarctica, the CIA uses EBE1 to negotiate a diplomatic relationship. This leads to an exchange program in which twelve American military representatives are sent to the ET’s home world, Serpo, in the Zeta Reticuli star system. One of them dies en route.
An Eben/Zeta representative is sent to Earth to assist the American military with reverse-engineering their technology. On Serpo, the American soldiers conduct the first off-planet cultural exchange in known history. They attempt to teach the Ebens the science of Earth with limited success. The civilization they encounter is one under the control of their military, which itself is governed by a secretive, elite group of Ebens. This elite limits all technology exclusively to a distinct group of scientific, medical and military professionals.
These elites and technocrats possess scientific knowledge far superior to that of Earth. Therefore only the laity of Serpo are interested in the science lessons of the Americans and most of them are confused by human concepts. Only a single student, from a remote cultural group to the north, manages to understand and appreciate these lessons.
The confusion of the average Eben civilian leads to a few speculations by the Americans: the Ebens in general are technologically superior to humans. Yet most of them either do not understand rudimentary science or are even interested in it. This discrepancy is an early hint of the rigid control of knowledge and culture maintained by the Eben elites.
The Ebens appear to be so extroverted and hardworking that they barely have room for personal pursuits of any kind. This extends to religion (of which there is only one) and career paths (which are assigned by the powers that be). The lone, earnest student is the closest thing the American team encounters to a free-thinker.
Eventually, the Americans ask the Ebens for the body of their crew mate that died on the way to Serpo. They are told that it is gone. After an intense confrontation, the Eben host and an Eben scientist do their best to show the Americans the remains that are left.
The two Ebens lead the American visitors to a genetic laboratory. In one section, there are preserved bodies of beings that the Ebens designate as “animals”- meaning they are alive but lack sentience or a soul. Ebens designate life forms that do possess a soul or sentience as “beings”, and they are experimented on in another section of the laboratory. The only remains of the deceased human have been used to create a cloned Eben-like being, which at the time exists in a somnolent, gestational state.
In the same area, the team is shown another genetic experiment, which is humanoid in appearance with a canine head. In other parts of the book, it is made clear that the four other races that the American secret service had interacted with were all created by the Ebens (not including the grays or reptilians). At other times, it is said that the Ebens “civilized” them. The historical military enemies of the Ebens are also classified as “animals”, without souls or sentience.
In a traditional novel, this would be a significant thematic beat.
Like humans, the Ebens also experienced a Great War that cast a long shadow over their history. This Great War could have created a bottle-neck of survival by conformity that lasted through the generations. Perhaps this has to do with the vast influence of the Eben military. Maybe their military enemies truly are not sentient. Maybe these opponents are self-replicating AI that isn’t sophisticated enough for sentience. With their mastery over genetic engineering, maybe the Ebens artificially resurrected societies that were wiped out.
Or maybe the Ebens are susceptible to all of the same evils that humanity is. Maybe the police state they live under has no better justification than a human police state. Like us, they do not believe that their enemies or chattel have “souls” because it makes them easier to kill and exploit. One of the four other races known to the American secret services, Archquloids, are described as “primitive” and “a form of slave.” Since the Archquloids are one of the races either “created” or “civilized” by the Ebens, those remarks take on a darker tone.
If this book was a novel, the motivations of America would be called into question. America sought a cultural and scientific exchange with ETs to level the playing field with the Nazis in Antarctica. Yet this first exchange with the Ebens (in addition to the actions of the reptilians and grays) raises the possibility that fascism is a universal status quo.
For the sake of clarity: I do not think that Len Kasten is a Nazi sympathizer or a crypto-fascist. His bias runs in the opposite direction. Early in the book, he compares the American exchange team to Christopher Columbus. If one were disposed to interpret this comparison charitably, we could dismiss it as hyperbole. Yet the comparison leaves out other historical realities, like Spanish trade routes.
This meditation on democracy versus fascism has interesting corollaries elsewhere in UFOlogy. Barney Hill used words like “red-headed Irishman” and “German Nazi” to describe the aliens he saw. At the time I heard about this, I assumed Barney Hill had not been literal. When asked about the meaning of “red-headed Irishman” he said that most Irish people he meets do not like black people (Barney was black and this was the early sixties in America). However, when he met a “nice Irishman”, Barney said he would think to himself “I will be nice.”
This at least sounds like Barney Hill was talking about how the beings made him feel rather than what they actually were.
Another corollary is an urban legend about President Eisenhower. It is alleged that he met with a group of individuals who urged him to dismantle the United States nuclear arsenal. In some versions, this was an altruistic attempt by planetary outsiders to council us against ruining our planet with nuclear weapons.
In other retellings, one of these human-like aliens bore an uncanny resemblance to Adolf Hitler and referred to himself, simply, as a “man from nowhere.” In these versions, the strangers were hoping to subvert American military might by pressuring Eisenhower to dismantle America’s nukes.
This dialectic is even echoed in the Native American attitudes toward ancient alien theory. In the last few years ancient alien theory has been criticized, by South American political outlets, as racist. This is because advanced engineering in the ancient world is often interpreted as evidence of non-human involvement, which unfortunately dovetails with the colonial presumption of indigenous racial inferiority.
Just as many Native voices espouse the opposite, though. In the theological treatise God Is Red: A Native View of Religion, Vine Deloria Jr. insinuates that Abrahamic religion shares none of the hallmarks of animistic shamanism that were nearly universal before the rise of monotheism. Deloria opines that this could be evidence that monotheism is the legacy of non-human manipulation in the ancient history of humanity.
Other Native American voices, like Robert Morning Sky and the nu metal band Corporate Avenger, have treated the possibility of ancient aliens in America as a distinction rather than a weakness.
In Germany, the Nazi interest in the paranormal has made discussion of UFOs taboo by association.
The temptation to characterize aliens as supreme oppressors or supreme liberators reveals more about ourselves than anything else. The first impulse suggests a fear of cosmic indifference; that if the world is bigger than Earth then who knows what waits in the cosmic wilderness. The work of H.P. Lovecraft channeled this fear. The other impulse runs in the opposite direction; that all human ignorance will disappear under the guidance of benevolent non-human teachers.
The role of religious inheritance is also difficult to overlook. Monotheism has engendered a nearly global attachment to an androcentric worldview. If the monotheistic god is seen as a divine parent to humanity, the loss of the divine parent can be terrifying. Just like the oppressor/liberator dynamic, conjecture about alien life can assuage this fear just as easily as it can confirm it. Whatever else may be true about about ancient alien theory, it also accommodates the hope that scientific progress could bring back and redignify the ancient cosmologies it once refuted.
Before ending this entry I feel like I should clarify a few things. Like many abduction testimonials, the Betty and Barney Hill story relies on recovered memories. Considering the medical consensus that trauma suppression just doesn’t work like that, the Hill story has a credibility problem.
Deloria’s conclusion was reached using the ancient alien theories of Immanuel Velikovsky as a jumping off point. After subsequent criticism, Deloria explained why he applied ancient alien theory to the origins of monotheism. He had intended it as a satirical reflection of how non-Native academics are often trusted more on Native American history than indigenous people themselves.
I do not think you would be able to ascertain this from the tone of that portion of God Is Red. Deloria openly pokes fun a number of times in that book, but the chapter containing his speculations on ancient aliens is played very straight. And there is no subtext or perspective that would lead you to think that the even tone itself might be satirical. If it was meant as satire, I would not have known if I hadn’t learned about his later explanation.
At least in my reading of God Is Red, I don’t see any necessary conflict with anything else in that book (and I want to emphasize it is a very good book for its analysis of the religious climate of America). I do not think he would have compromised anything if he had claimed the title of an ancient alien theorist.
If there was no conceptual reason for him to distance himself from those words, there could have been another. Maybe he understood that the label of a believer in the existence of aliens is a hard one to break. Maybe he thought it would be used to undermine his reputation as a serious scholar. In any event, he did not seem particularly invested in ancient alien theory.
I have skirted a substantive analysis of the facts because my focus here was the psychological mechanism of belief. World War II casts a shadow over the narrative of Len Kasten. Whether this is a fabrication or something Kasten actually has knowledge of, many dynamics portrayed in Secret Journey To Planet Serpo can be traced to World War II. No matter how one reads this book, I think it’s reasonable to wonder about its discussions of fascism and liberty.
But I do not necessarily think the assenting opinions I gave as examples are credible ones. I chose them simply because of how they channeled what I think are interesting, repeating psychological themes.
Well well well. Tim Skold ‘liked’ my insta post when I got his Dead God album in the mail. There’s no way I’m not gonna review it then ^^
(I intended to do this a long time ago when it actually happened but I had a few more entries that I thought I could finish first)
This EP is a very pleasant blindside. Since this was recorded between the 2002 reformation of KMFDM and a separate project MDFMK and widely circulated during the Grotesk Burlesk tour in ’03, I had no idea what to expect.
Most of my memories of KMFDM are from their mid-nineties material which (in my opinion) was heavy, rhythmic and relentless. As relentless and driving as a lot of club-oriented music from Northern Europe in the mid 90’s, like Lords of Acid. Tim Skold’s collaboration with Marilyn Manson on The Golden Age of Grotesque was rhythmic and heavy but a little less married to the common hallmarks of industrial metal with some clear classic rock influence.
The title track has a swing-like rhythm and syncopation which reminded me of Doll-Dagga Buzz-Buzz Ziggedy-Zag. The percussion slaps on every song but the title track is a decent showcase of what’s on offer. In general, though, Dead God is distinct from both KMFDM and Skold’s work with Marilyn Manson. Musically, the whole thing is very tightly written and very glam rock. This adds a little context to the genre-savviness he brought to both The Golden Age of Grotesque and Eat Me, Drink Me. I was also pleasantly surprised to hear Tim Skold singing.
My favorite song on this is If, but the title track and Don’t Pray For Me get stuck in my head a lot. If this material was released as an album in 2002-03, I suspect one of those last two would be obvious choices for singles. My favorites from the second side of the record are Believe, I Hate and Don’t Ask Me, all of which sound like they would be amazing live.
The apparent discipline is even more impressive considering that Dead God was written, recorded and produced only by Skold.
In particular, I was constantly reminded of the first two Tomb Raiders and the first Silent Hill. The use of shadows is reminiscent of how the fog in the first Silent Hill disguised the procedural rendering while building atmosphere.
A neat bridge between those early PlayStation franchises and the original PS4 Bloodborne was created with the design of indoor spaces…of which there are a lot.
If you have heard of BloodbornePSX then you probably know that the biggest location that carries over from the original is Central Yharnam. Lilith Walther thoughtfully managed to spin a complete game in this specific location, though.
Just like last time, your player character is investigating Paleblood and is pointed, by Gilbert, in the direction of the Cathedral Ward.
The lore-fiend in me has long wondered if Gilbert was meant to be a canonical “mainline story” character, unlike some of the others that you could go the whole game without running into. I don’t think any other hint about reaching the Cathedral Ward through the sewers is offered.
Considering how I triggered the ending I got, I strongly suspect Lilith Walther has wondered that to.
Also like the base game, you will probably hear about the Great Bridge and think that it sounds more efficient than a giant wade through sewers. (I think he also mentioned aqueduct in the PS4 game? Or maybe he just said aqueduct and the fans all decided to call it a sewer?)
This, of course, does not work out and we gotta pursue Gilbert’s lead anyway. Which puts us directly in the path of a few of the new locations, both indoors and underground.
Within the first few minutes of gameplay, we find that Bloodborne PSX does not have the same continuous map as the original. Which is to be expected: this is a PS1 demake of a PS4 game. Many of those limitations are incorporated into the new design, though. The loading screens between different locations allow the different segments of the map to be more self-contained. Consequently, all of Central Yharnam is turned into an interconnected, “cumulative” dungeon, like the town of Silent Hill.
So far, I have found two buildings with unexpected depths and an awesome expansion to the aqueduct/sewer area. One reason why these discoveries are so satisfying is because- in the original -there are a ton of locked doors that are never meant to be opened. It’s also an intuitive direction for the design to go if you are effectively “trapped” in Central Yharnam. Another reason is that there are indoor areas that bear a superficial resemblance to other indoor areas in the base game, like the Upper Cathedral Ward and the Cainhurst library. To say nothing of the more creative things those spaces are used for.
In Bloodborne PSX, the scrawled note about Paleblood is found in Iosefka’s clinic. Where an infiltrator of the Choir ends up in the base game after killing Iosefka. Lilith Walther used a few indoor areas to explore this influence of both the Choir and the School of Mensis.
This part made me hesitate. I expected it to end here but wanted to be proven wrong. Yarntown ended around this point. Even if it is just a slightly bigger and different PS1 rendering of Central Yharnam, it’s a beautiful lil thing. Well worth playing and vaguely reminiscent of the video game demo compilations some magazines used to carry.
If you’re leveled into the thirties…then Father Gascoigne can be beat. So long as you’re bold and quick enough to pull off some viscerals, which feel a lil different in Bloodborne PSX but still work like they do in the base game. The main difference here is that a beast will not necessarily pause after getting riposte’d (along with a big floating ‘L1’ signaling that a visceral attack is possible). Or you could just grind like a nut and brute-force your way.
If this turned out to be the end, it would be a perfectly admissible mini-game. After Yarntown, though, it would feel wanting.
A new time of the night sets in once we hit the same dead end we all remember from the Great Bridge. Just like in the base game, it is not clear how much actual time passes or what has happened in the interim. This looks like the beginning of a second half. Maybe I wasn’t even that far.
Other than getting darker, some previously opened pathways are no longer accessible. And we get our first glimpse of an old friend from the base game.
Who you will probably encounter in the sewers, since the bridge to the Tomb of Odeon is blocked. And while I’ve been putting most of my blood echoes into Skill and Endurance…I’ve also been making an effort to build up Arcane since nabbing the tonitrus off of the mad Hunter in the library. I think Arcane weapons like the tonitrus and A Call Beyond are pretty effective against Winter Lanterns? I also know that Frenzy hits harder as Arcane increases sooo crafting a magic user turns you into a glass cannon in some ways.
I have only played through Bloodborne PSX once- so there is probably a lot I still haven’t seen -but so far I have not encountered more than one Winter Lantern in one place. And maybe I just haven’t put enough echoes into Arcane but the tonitrus seems less useful against them here than in the original. My other weapons were hardly any better.
The scarcity of the Winter Lanterns and their toughness make them feel like Walter Sullivan in Silent Hill 4 or Pyramid Head in Silent Hill 2. Meaning: run your ass off and don’t look back. Maybe it is possible to kill them, but I haven’t figured out how yet. A crazy powerful monster showing up after you find out that both entrances to the Cathedral Ward (The Great Bridge and the Tomb of Odeon) are blocked is just perfect.
I like this because of how it builds on the resemblance between the Winter Lanterns and the doll/Maria. The doll is a very unique character with few corollaries. There is a lifeless physical version of the doll in the Abandoned Hunter’s Workshop in the base game. The revelation of the doll’s human identity as Lady Maria is then played for maximum dramatic tension in the Old Hunter’s DLC. These three different characterizations underline the importance and uniqueness of Maria.
The Winter Lanterns, meanwhile, are all dressed like the doll under their tentacles. If Maria/the doll is unique, then making the monster that wears the doll clothing unique feels natural.
Come to think of it…creating a direct link between the key to the leveling mechanic and an unkillable monster that hunts you feels pretty spot-on for a horror action RPG. (That link also exists in the original, even if it’s less direct than the PSX Winter Lanterns)
I’m uncertain how much more of the game I should discuss after this point. I finished my first play-through on accident in a location that I also found on accident. Something about this makes me suspect that there is more than one way to “finish” game. This demake recreates the vibe of the original so perfectly that multiple endings seem possible. Maybe they’re not. Maybe you know differently. But the subtle implication of new story threads from Lilith Walther make me hesitant to “spoil” anything.
Tell your friends and family that you love them. Take nothing for granted. Love unreservedly and live life uncompromisingly. Chase your passions and your dreams.
While the climate change clock ticks, Vladimir Putin has decided to take military action according to a historical, ethnic grievance. In his estimation, Ukraine is ethnically Russian and therefore Russia is entitled to seize the country. For this reason, he has targeted nuclear power plants and insinuated the possible use of nuclear weapons.
Because of a sense of ethnic possession, a whirlpool of death has quickened and may attract the currents of other ventings of insanity.
Obviously there are other factors, but in my opinion those other factors are of questionable value. Before now, the overtures the west has made toward Ukraine regarding possible inclusion of NATO was obviously a contributing factor. And I am aware that, if the west had not pursued this, than the current invasion may not have happened.
In fact, the Ukrainian President has recently stated that he agrees not to bring his country into any such group.
As of 3/17/22, the Russian advances on Kiev have tentatively halted. Yet this hasn’t stopped pontificating, warhawk voyeurs from badgering White House Press Secretary Jen Psaki about adding our fighting forces to the mix- as if global, nuclear annihilation was not possible.
Yet this perspective itself is not without it’s substance: they are asking whether the fear of a nuclear strike should allow the conflict play out as it will which evidently includes bombing nuclear power plants.
What appalls me about the recent White House press briefings, though, is the consensus among pampered, American stenographers that nuclear holocaust should be treated as a non-issue. As though the human cost was admissible.
While this happens, Saudi Arabia availed themselves to the lack of coverage of other things, having executed 81 individuals en masse on March 12- a record of recent history.
In the event of global escalation, it is difficult to overlook Iran’s remarks from January about the murder of General Soleimani. They have vowed revenge if they cannot prosecute Donald Trump. America has never turned over an ex-President for something like that and Russia has carried out joint military operations with Iran in the last few years. Do the math.
Israel has behaved similarly, with new Knesset legislation that strips citizenship from Palestinian spouses of Israelis. If that’s not the act of a apartheid ethnostate, I don’t know what is.
Be good to each other and take nothing for granted. That is all.
The first time I heard Red Black and Blue I misheard the first lines sung after the spoken-word intro. What I heard was “Set fire to the Tree of Life / love or death / just to watch the suffering”.
For my entire first listen, that question felt like the crux of the album. Do our fundamental passions drive us to destroy ourselves or do they push life forward to its natural and appropriate conclusion?
This remains front and center in the title track. Chaos cannot be cured but the influence it has over existence often feels adversarial. We have all heard some variation of “change or die.” One of my artistic heroes (equal in stature to Marilyn Manson) is William S. Burroughs. This very question was often at the center of Burroughs’ writing, from Junky to The Western Lands. Burroughs wrote that life is defined by process and change and that all pleasure is rooted in relief. Relief is the absence of suffering and suffering is a predictable consequence of process and change. The allure of addiction is relief from life itself.
The Book of Job and Johann Wolfgang von Goethe’s telling of the Faust story discuss whether suffering is “evil” or if it is endemic to the nature of life. It is common for those fresh off of bad relationships to say “I wasted X years on that POS.” Or “X years of marriage, gone because of (infidelity, substance abuse, etc. by the offending party).” This reveals an unspoken attitude that something has been debited from our lives. The phrasing has a close association with what we mean when we talk about “wasting” one’s life or time.
Claiming that suffering is objectively necessary arouses comparisons with social Darwinism and social accelerationism. Historically and ideologically, those concepts gravitate toward fascism. On the other hand, Marcel Proust held that his most valuable experiences happened while suffering. The question of suffering is shaped profoundly by context. Does a thwarted intention indicate waste? What about the intentions of one who causes waste?
Sooner or later, free will enters the equation. Are we or are we not empowered to choose our own goals and evaluate our own success, failure or contentment? If we are, what about everything beside our priorities? John Lennon said that life is what happens when you are making other plans.
If the camera of your mind is always running whether you are happy, miserable, safe, unsafe, in or out of control…then there will be more footage of things not going according to plan.
“Love or death” might be more vague than “not for death”, but I like my misunderstanding. It suggests that the fire consuming the Tree of Life might be love, death or both.
Not that I’d sell short the spoken word part. I love how quintessentially Mansonian the word play is, like the echoing shapes and voids in various contexts. A needle in a void, followed by a snake on the surface of water. Next is a bee in mid-air. It reminds me of the lyrics to Bowie’s Rock’n Roll Suicide: “Time takes a cigarette / puts it in your mouth / you pull on your finger, than another finger / then you’re a cigarette”.
There is an associative continuity between the beings in the void. This continuity, for me, is almost stronger than the apparent lyrical construction. If I might drift completely into hyperbole for a while, these lyrics are more visual than poetic. It reminds me of David Lynch (in a good way). When the music video for the title track came out, I wondered if the use of digitally manipulated photographs and industrial imagery was expressing a David Lynch influence.
Let us not forget the music, though: Don’t Chase The Dead is a gloriously simple wonder. It feels like musical territory that Marilyn Manson must be familiar with. It reminds me of how The Birthday Massacre channel the legacy of Siouxsie and the Banshees. That influence is closer to Marilyn Manson than them, but this is the only song Manson has written that sounds like it. The understated use of keyboards and rattling percussion bring a lot to the song. It is a subtle but effective way of bridging the goth-alt country energy exchange between Manson and Shooter Jennings.
I mentioned in my first We Are Chaos review that each song beautifully segues into the next. This is especially true with the songs that are the most different from any other Marilyn Manson material: Paint You With My Love and Half-Way & One Step Forward. The lyrical treatment of “the void” comes closer to the foreground in these songs. Subject matter includes the value of memories and the potential for blindness within “calculated” incrementalism.
Closer to the end of the album, the dynamism between Manson and Shooter becomes nearly as pronounced as Paint You With My Love and Half-Way & One Step Forward. That same energy exchange can be heard during Solve Coagula, which has lyrics that echo words I’ve heard in my own head many times: “there’s no one else I want to be like / so I stay the same like nobody else”.
In the lyrics of the final song, the meaning of the word ‘needle’ is a matter of perspective. In an Apple Music interview coinciding with the release of We Are Chaos, Manson suggested that it could be the needle of a record player. This reminds me of Manson’s online journal entry immediately preceding Lest We Forget in which he wrote about “all (his) goddamn Frankensteins coming back for some sick closure.” It creates the impression of Manson’s art having its own autonomous existence. Like all art, it becomes separate from its creator.
There is a more intuitive lyrical connection, though: the needle in the horror that can fix your blindness. The associative transformations (needle, snake, bee) can distract us from the backdrop. What does a needle do? It pierces and connects. Using a needle to “fix your blindness” almost conjures the image of a child poking holes in something to give it eyes.
This could lead to the autonomous creation: the thing that gets scratched and put away, never to be played again. Or, if the needle scratches a surface before breaking, maybe there is nowhere for it to go.
Perfume and Keep My Head Together both reminded me of an essay that Marilyn Manson wrote immediately before the release of The Golden Age of Grotesque called Putting Holes In Happiness.
Around the same time, a forum called The Oracle was created on Manson’s website where fans could post questions and possibly receive a public reply. One poster said that they knew someone experiencing a suicidal crisis. In Manson’s response, he included a link to this essay.
Putting Holes In Happiness describes a pernicious subtext to the 90’s, gen-X-led celebration of individuality. Other alternative musicians from the same era, like Billy Corgan, have talked about the gen-X effort at demystifying psychological catharsis as one of the strengths of that generation. Corgan has claimed that he set a unique example by discussing subjects like personal, childhood trauma with the press. There is something to be said for that: obviously, a social climate where psychological struggle is not stigmatized is one where it is easier to get help. Manson himself has not minced words about his personal history.
An unfortunate consequence, though, is the potential of privileging a personal narrative over the deeper, interpretive possibilities that art needs in order to survive. Resonance is the lifeblood of art and, if everything is a strict, literal, memoir-like personal statement…it discourages the spread of resonance.
It also has more superficially annoying consequences, such as the proliferation of psychoanalytic interpretation. Art is frequently reduced to a veiled autobiographical statement. It creates a culture where college students and high schoolers feel like literature only “comes to life” when they are given a SparkNotes study guide. This would make the life or background of an artist a better key to their work than their own art. This elevates a factual narrative over interpretation.
This correlates with the rise of social media and the influencer / social media personality. Inevitably this impacted the relationship between celebrities and their fans. The exhibition of a public personality is now as much of a point of contact between the public and an artist as the artist’s material.
When personality and autobiography are privileged above everything else, discussion of personal meaning and motivation dominates the conversation. When someone sounds off about politics, philosophy or art, it is now easier to speculate about their unstated mental and emotional motivations than listening to their words. One might say that the line between pathology and empowerment has been blurred.
In The Golden Age of Grotesque, there are three songs that are explicitly about this blurring: (s)AINT, KA-BOOM KA-BOOM and The Bright Young Things. The last two are particularly relevant.
KA-BOM KA-BOOM describes the futility of an existence in which everything is only relatable to the most directly personal values. All interaction with the outside world is barely distinguishable from a consumer choice. If the outside world has any value, it is as an occasion for the inner world.
This, for Marilyn Manson, is a bit of a challenging undertaking: one of the defining statements of his career is the origin of meaning within the self. At the same time, this is precedented. Even on Antichrist Superstar, his signature work in the eyes of many, the crab-bucket homicide of capitalism is discussed in the first two songs.
To clarify, I do not think Manson has ever ceased to believe that the origin of meaning is personal. But songs like (s)AINT, KA-BOOM KA-BOOM and The Bright Young Things reveal his awareness of gray areas.
Social reinforcement has a way of shaping our internal worlds. When consumerism is your only window on existence, autonomy is traded for expression. Without action, little else remains. Social media has made it easier than ever for our pain and angst to be offered to us as a consolation prize for the surrender of our autonomy.
This adds depth to Manson’s reply to the suicidal fan on the Oracle forum: do not accept your own suffering as payment.