Robbie's Pizza

Robbie’s Pizza was originally published in the Winter 2021 issue of This Wonderful World Magazine.

I’m in New York and everything’s blue. It’s sometime after golden hour, I’ve just landed here, and everything seems the same all over, remade in its own image—everything smells of bad news, of cheap herbs and cheese, of the madness of signs. But there’s a calm in the margins. It’s a different kind of desert here.

You’re only a little bit taller than me, and you always will be. I get off the train and you meet me where you said you would. You live here now, so you wear a black jacket with black boots, but otherwise you look the same as always—there’s just one more New Yorker in the world. You’re taller than me, you’re from New York, and you’re 20 years old. You could be anybody.

We walk back towards the dorm that you hang out in with our high school friends, and we laugh, sometimes at ourselves, though we don’t acknowledge it—how different we are, how we’re mostly friends now because we have been at some point. We share in the secret order of friendship, constantly wondering if we’re running somehow behind the other.

“When you see the guys,” you say as I put my phone, my wallet, my car keys into a bin for the metal detector, “it’s gonna be just like old times.”

The old Black man behind the glass waves us through and we get in the elevator, going up, up, up as though back in time. When I get out, it’s depressing—people live like this, and they want to. It’s called an investment: This, too, could be yours.

“It’s the one all the way in the back and to the right,” you say as we walk towards it, already halfway there, as though you’re restoring the contours of your own mind. You know that you do this from time to time. You’ve told me about it.

“Just wait,” you say. “Nothing’s changed.” Together, we stop in front of the door, but already something’s different. For one thing, you’ve seen what’s behind it, and I still belong fully to this side. You knock on it a second time already, and it cracks open on its own. It had been left unlatched. Did you do that when you left for the station?

“Come in,” a voice calls from inside. “We’re just finishing up.”

“What’d I tell you?” You laugh. “Just like old times.”

Denny’s a pop sensation now, an icon, a business major. He’s putting the final touches on a promotional project with Schraeder. There’s a dollar-store disco ball, some studio monitors, an old cup of ramen noodles. Schraeder smells like pot and looks like money, but none of us can see that yet. Denny opens up his gestures and smiles real wide.

“What’s up?” He asks both of us with a grin.

“Oh man, I’m so excited for this trip,” you laugh, rubbing your hands together. It’s cold outside, and you brought it in with you anyway.

“Yeah, I thought it’d be fun to just chill before everybody comes through tonight,” Denny says, rubbing his hands together now, too. It’s cold outside, it’s cold inside, the whole world a snapshot of New York.

“Who all’s coming?”

“TJ, Jonas, Robbie,” Denny started.

“Any girls?”

“Maybe,” Denny says. “I can see if Rebekah can bring some friends.”

Schraeder tears the headphones from his ears in the other room as though he’s had enough, he can’t stand anymore, but he’s just stoned.

“Yo, while I’m bouncing this I’m gonna run to the store.” 

“Word,” you and Denny say, and then Denny says, “I’m gonna go smoke.”

“Ah, word,” you say again before we pile into the elevator. You, Denny, and I are squeezed together tightly, but Schraeder is big, takes up most of the tiny car. He’s oblivious. The world stops and starts, and sometimes he’s lucky enough to see it. He reeks of marijuana. It’s beautiful, in its way.

“You look like you found yourself,” Denny tells me as we reach the ground floor, and I hold my breath until the door slides open and we all squeeze out of it. I peer at myself in a small window that adorns a secret door as we walk outside. I look like I’m visiting New York. I don’t know what I’m supposed to say. 

“Aight, I’ll be back in a few,” Schraeder says recklessly as he hoists the headphones back onto his ears and marches onward. The bodega run, that most blessed sacrament. 

“Word,” Denny says. He takes a cigarette from the pristine pack he brought down with him and flips it into his mouth.

“Hey, can I get one of those?” You ask him excitedly. You’re fiending.

“Dude, how do you never have cigarettes?” Denny laughs. “You smoke more than I do.” It’s the same conversation every time I see you both in the same place. He fingers around the inside of the cardboard and lures one out, hands it off to you, and the two of you take turns fumbling with the lighter, your hands shaking. You’re both underdressed.

“I just buy loosies,” you say between puffs, providing pauses for words to materialize themselves in. It’s a gamble, but you know the risks. “I’m trying to quit.” You pause again. “Oh yeah,” you finally turn to me, “if you take any pictures of me smoking, just don’t tag me. My mom doesn’t know.”

“Your mom’s friends with all of us on Facebook,” I laugh, now rubbing my hands together, too. I’ve bought into the ritual, 15 stories down—as above, so below.

“Yeah, just tell us not to take pictures,” Denny laughs, and then he shivers. He stands on his tiptoes atop the brick perimeter of the building’s bad shrubbery. He smokes, exhales, takes a deep breath. You do the same, like a race to the bottom, an endlessly addictive call-and-response. I don’t smoke. I’m 20 years old, I’m in New York, I’m a little bit shorter than both of you. My whole life’s ahead of me, the world my oyster. 

“I’m so excited about this trip,” you repeat.

“I thought you quit,” someone suddenly says behind Denny.

“Robbie!” A grin breaks across my face like hot water boiling over. Finally, someone dressed for the weather. Robbie gives me a hug and asks, “Are you going to ask me if I got new glasses?” The joke is that I didn’t.

“We were taking a break from a song,” Denny says. He looks at the cigarette before casting it down. “I’m gonna quit after this project’s over.”

A wry smile begins to spread over Robbie’s face, slowly hijacking all of his features, until finally he’s in a full-blown smirk. “I don’t care if you smoke or not.” Robbie holds up a camera to take a picture of you without looking at you. It’s an old film camera, wrapped around his neck. I haven’t seen this one before. You look from Robbie to me, then back to Denny. There’s a permanent smile etched into your face. You were smiling when God made you.

Schraeder returns to the dorm after us and disappears into his room with an Arizona iced tea and a hot sandwich that smells like vomit.

“They sell those everywhere here,” Denny says. He cuts through the group, lowering his eyes on me, as though he’s letting me in on a magnanimous secret, as though this information belongs to me alone.

“They have those at home, too,” I say about the tea. Denny was talking about the sandwich.

“Man, how’ve you been?” You ask Robbie. “I think it’s been as long since I’ve seen Robbie as you.” You look at me with a goofy grin, then you look back at him. This world is so big, we might never grow into it.

“I’ve been good,” Robbie says in his mellow way. “Working on music,” he says, and he means it. Asking anything more of Robbie feels like a shakedown. He’s a natural presence. It becomes too easy to forget he doesn’t even live here—every time you see him, he’s always just gotten off a four-hour train ride from Boston. He’s got a life there, a real job, a girlfriend.

Suddenly the door flings open and people spill across its threshold in an intoxicated jumble—a short, lanky blond man wearing a secondhand peacoat carries a tall, ruby-lipped young woman in one arm and leads a lace-ruffled young woman in the other. One laughs, then another one, and then finally another one, so that the entire spectacle is doing its best just to keep up with itself.

“What’s up, K,” Denny murmurs beneath the racket. He shoots a glance to those of us who don’t know what’s going on—all of us, we realize at the same time—and then nods, as if to say, Give it a second. Denny lets us all in at once. K and the girls stumble into one of the bedrooms attached to the foyer, and the door slams shut. When one opens, one closes.

“He doesn’t really speak English,” Denny says. Denny pulls the cork from a half-empty bottle of wine and takes a sip, then offers it to Robbie and me. You take it from him and guzzle down at least a glass like you’re doing shots. There’s a YouTube video playing on somebody’s laptop.

“Well he smells like shit,” you say, and then you croak. You’re drunk already—it doesn’t take much—but you’re right. The distinct smell of body odor lingers in the air behind him. 

“We don’t know much yet,” Denny says. “He just showed up this semester.” We all look into K’s bedroom through the gap in the door frame, but we can’t see inside. We think about getting closer when suddenly it swings open and the women burst into the foyer. They look back into K’s room as he struts out of it. You, me, Denny, and Robbie all look at each other. The three of them speak French for a little bit. 

“Can somebody take our picture?” K suddenly asks in a thick accent, sticks out his phone.

“I’ll take your picture.” I take the phone—they’ve got better cameras up here—and K kisses the first girl on the lips, then the second. Laughter is a messy thing. They both run out the door, as though they’d been waiting for this moment all night, and all of us watch as K finally pulls a chair from beneath the table and collapses into it, his hair a tousled field of straw, a stupid grin lathered on both of his cheeks like it’s made out of butter.

“French girls.” 

Denny shoots another glance in our direction. This is Denny’s language, language which speaks of language. It’s only real when he lets you know it is, or else if he doesn’t.

K asks if he might have some of the wine. Denny passes the bottle. I’m not drinking, Robbie’s not drinking, you’re already close to the edge.

“We’re gonna have to go get more,” Denny says to K. He looks at Robbie and me.

“I’ll drink if you do,” Robbie tells me, bracing his camera with both hands. He looks down into it as though he’s just used it to take a mental image. “It’s a special occasion.”

“We can get that halal I was telling you about, too,” Denny tells us, then pivots, “How’s the wine, K?”

“Do you want my real opinion?” K mutters back hazily, resting the bottle on the table. K cocks a grin, looks at me, mouths, “Utter shit.” He’s pulled one over on everybody. 

“Did you text Rebekah?” You ask Denny. Your hair is messy from running your hands through it, your eyes are glassy, your face is flushed—you’re warming up. 

“She said she got drunk at brunch,” Denny laughs. The conversation’s over now, he makes it that way. “We going?”

It’s even colder outside now. First Denny has to get money from the ATM, and we all pile into the little glass booth with him. We’re doing the same thing that homeless people do, but they won’t kick us out. You, me, Robbie, Denny, and K. Schraeder came with us this time, too. 

“Weak ass crew!” somebody yells as they go past. They bang on the glass. You laugh. You always laugh first. You laughed at God when he was making you. We all look at ourselves with the same critical eye, thinking how different we are from one another, and then we laugh. We laugh loud in the little glass booth, and then we laugh loud outside of it. We’re not even a crew.

We walk towards the liquor store in a line—it’s easier that way—and K tells Robbie and me that he’s 27, a French language student, just here for the semester. He looks like David Spade from “Just Shoot Me,” except in a fedora, and Robbie tells him that. You wouldn’t think that K cared, except that he knows exactly what Robbie’s talking about. He gives us a dazed grin. He’s drunk. I would be, too, if it were my third degree.

You walk up ahead of us with Denny and Schraeder. “I love this city,” you say over and over again. We finally get to the liquor store, but through the window it looks like it’s being held up. Some people inside peer at us with terror in their eyes as they motion for us to go away. 

“I think we should go to another one,” Denny says. “I know another one.”

“Can we get some food?” You ask. 

“We’re gonna get halal, dude,” Denny says candidly. We’re all wondering whether it was a robbery.

“Is that Marcel?” I shout suddenly as Marcel walks past us in the opposite direction. Everybody looks at me, even the people on the other side of the street. None of you know Marcel, but you all seem excited for me as he takes out one of his earphones. I’m smiling at Marcel, and Marcel smiles at me. “How long are you in the city?” He asks me. 

We stop and get dollar pizza. You don’t want to wait in front of one of the gyro carts with an empty stomach, and you drop a slice of it on the sidewalk. You pick it up and eat it. “If I’m gonna do it, I’d rather do it while I’m drunk,” you say, as though if you don’t do it now, someone might make you later. We all stand around and watch you, like we’re watching something at the zoo, like we’re watching one another watch you. 

The pizzeria sign is a big full moon cut into 8 slices like a pizza pie. In the middle, all it says is “Robbie’s Pizza.” 

“You think you can get a picture of me in front of this sign?” Robbie asks, giving me the camera. I look through the viewfinder. Robbie smiles subtly as I take the picture and the flash goes off. People walk in and out of it. The film rolls itself back. Somewhere in the world, there’s a picture of Robbie in front of a sign that says “Robbie’s Pizza” where there wasn’t before. 

“Two Brothers is better,” you say. The madness of signs.

repetition V

“Then what gives the objects of knowledge their truth and the mind the power of knowing is the Form of the Good. It is the cause of knowledge and truth, and you will be right to think of it as being itself known, and yet as being something other than, and even higher than, knowledge and truth. And just as it was right to think of light and sight as being like the sun, but wrong to think of them as being the sun itself, so here again it is right to think of knowledge and truth as being like the Good, but wrong to think of either of them as being the Good, which must be given a still higher place of honor.”

In Plato’s Republic, the Good illuminates both Truth and Knowledge, so that not only can Truth come to be known, but Knowledge can come to resonate as true. Yet this also makes the Good the illumination by which Truth is not Knowledge and Knowledge is not Truth. By participating in the Good, Truth, Knowledge, and myself—to the extent that human beings have a form—raise it to a universal which cannot be synthesized as a moment within existence. The Good exists only abstractly in the ‘out there’, where it belongs and which is its home. 

Conceptually, Christ’s emergence into the world as both fully God and fully man bankrupts the categorical distinction between the two. It ruptures our knowledge of what’s true, and it also fragments the knowable quality of truth. But by doing so, it serves as a connection or a point of reference between them, preserving both categories in the interim. It changes the way that we understand ourselves or relate to ourselves as human beings, as now being somehow fundamentally related to or relatable with God, even if we choose to believe that we’re not. It causes us to forge a sense of ourselves as having the capacity for spirituality through God’s representation as man, man’s representation as God, and the material representation of this relationship to itself through historical procession. 

John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning.” 

God exists both as and through the Word which says that God exists, and God is said to exist both as and through the Word which says it. God exists with the Word, the Word exists with God, and they have coexisted since early on—since the beginning, in fact, since before time itself had been spoken into existence to judge the distinction between the two. All meaning, all distinctions, all sense, therefore, is contingent upon the spokenness or expression by which we are able to identify it. Existence exists, and in its existence, it repeats itself in the existing subject for whom it has existed.

Existence is its own repetition, is the manufacturing of its own meaning, so that, as Adorno puts it, “Reality becomes its own ideology through the spell cast by its faithful duplication.” Existence is the divergence of unity into parts, the chasm which ruptures between them emerging as its own presence, as the spell which reality casts. Christ, the Word, is God as discernible form, or that form in which God’s formlessness has formed itself. Jean-Luc Nancy tells us that all of existence is perpetual creation, is “the delight of consciousness in its own rebirth.” All of existence is the telling of a joke, the formation of connections between qualities which aren’t thought to go together—at least not yet. Existence is derivative genesis, existence is radiance.

Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.”

Revelation 1:12-13: “And I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest.”

There’s a golden radiance which I see, a spell which is cast, which allows me now to see the lampstand—the lampstand, that structure through which the oil has manifested as the very radiance that illuminates the lampstand. The oil requires my participation in its materialization; the radiance requires my participation in its representation; the structure of the lampstand requires my participation in its identification.

The golden radiance by which I see the lampstand, and as which the oil is manifest, is a representation unto me, and again within me to myself when I realize it as an experience. The structure of the lampstand presents the radiance by which it is seen; the oil, which I put into the structure, is transmuted into the radiance by which I see it; and radiance appears to me as the illumination of the lampstand, which I oil as necessary. 

The lampstands can be walked among, as Christ does in Revelation 1, and each is experienced differently—each is in relation to ourselves, constituted in relation to the others. They, like us, can also be removed. (Rev. 2:5) As I see the radiance of each lampstand, so also I see the Christ within and among them.

Plato’s Good, on the other hand, cannot be walked among or removed, because it can’t be experienced in any way other than in its totality, which itself cannot be experienced. But neither can the Good instead be said to dwell within us—it must first imbibe itself from our vision of Truth and Knowledge. The Ancient Greek manner of knowing and understanding of truth exist in their singularity, which makes their representation an impossibility; conversely, the manners of knowing and understandings of truth forged by Christ’s existence are representational, which makes their singularity untenable. In either one, there is always something left over.

repetition IV

when we have an idea, we first consider it a complete thing because of its ability to be identified. it’s a thing which exists, it’s a thing which is finished, and therefore it’s a thing which is other than myself, which is not finished. in a narrative sense, we position ourselves after it—the self which has identified the idea as other than itself is a self which already contains the idea within itself, so that it can declare: “i have an idea”.

to say the same thing: when we have an idea, we identify it because it can be identified.

an idea comes from within, and yet it’s a part of me that’s not me. it seems to suggest that there’s a part of myself that i don’t have access to. but how did it get there? why is this shadow, this ghost, this representation of myself haunting me?

what is a haunting? it is an internal misalignment, or a rupture within, so that not only can we say, “that man [he/subject] is haunted,” but also, “that house [it/object] is haunted.” it seems to come from within us, to the extent that we understand ourselves as being constituted in part by spirit, and therefore capable of being haunted. but it also seems to exist inside of contexts or structures within which we as spiritual selves aesthetically qualify an instance of spirit as being a haunted one—the haunting always happens inside the house, inside the cornfield, inside the forest, for example.

what we fear most about the haunting is above all that part of our own selves which threatens to succumb to the haunting represented through spirit, which is also in our own selves, before our very eyes. there’s a part of the ghost inside us all.

repetition III

i think. i am thinking. i am having an idea. i have had an idea. “i have an idea,” i declare to the world, and as it was in me, so i am now in the world among it.

whenever we have an idea, we first consider it to be complete because of its very ability to be identified: it’s a thing which exists, it’s a thing which is finished, and therefore it’s a thing which is other than myself, which is not finished. in a narrative sense, we position ourselves after it—the self which has identified the idea as other than itself is a self which already contains it within itself. but how did it get there?

whenever we say, “i have an idea,” what we’re really saying is that the idea has ended, and therefore that i persist. we say that we understand ourselves as being in a relation with ideas. but being oriented towards existence in this way means that the idea is that to which the self is immediately related, that towards which it is immediately oriented, and that through which it is immediately understood. it means that we can’t exist without also understanding ourselves as a story—the story of the unfolding of the ideal, which we present to ourselves as snapshots in ideas.

but it also means that whenever we think, speak, or act, whenever we dream, whenever we live, we’re always doing so in terms of something else—we’re always doing so in terms of the idea. we’d probably already be at the ideal’s doorstep if only all these ideas would get off our back. experience becomes experience of ourselves—as though we were observing ourselves captured in an image—from the lofty, all-seeing vantage point of the ideal. in this mode of consciousness, we understand ourselves only aesthetically.

søren kierkegaard, in his 1843 work “repetition”, seems to suggest that the very ability of the ideal to be thought as an idea is also the reason why it can be so easily deconstructed. understood as a completed idea, the ideal is a set of ideas which have been constituted with the ideal as their basis—it’s an idea about nothing but its own content. to the extent that the ideal is so bankrupt of context, it’s also bankrupt of applicability—the idea that ideas are things we have is so concrete that it becomes abstract.

what it does invariably seem to mean is that, in understanding ourselves as ideas qualified by the ideal, we become a completed story. in the grand scheme of things, we’re already dead. yet we’re painfully aware that we need to keep a clean nose, need to work, need, above all, to move. if we can, we’d like to enjoy some of that while we’re doing it. we’re required to re-evaluate how we’re oriented toward the world; we need fresh eyes, a new way of looking at things.

where do we start? all we can say for certain is that there’s actuality. there’s stuff.

stuff is different than the form which contains the content, or the idea which is contained in the material. in reality, separating one from the other is impossible. it’s just stuff. when we have the concrete experience of love, for example, we have it concurrently with the idea of love by which we identify it and to which we compare it. it’s an idea we’ve received from books, from movies, even from our own experiences as we represent them to ourselves. what happened last time? the scene rolls back, we let the feelings wash over us, we bask in the poignant, in the radiant, in the truth, the warmth, the frigidity. we’ve identified the idea with the experience.

the idea of love tells us what love is, what love does, how it feels. by allowing the experience of love to draw its life from the idea, we allow it to draw its life from itself. we’ve constituted it on itself as its own standard, as completed. we’ve ended love, this love, which once made us so happy, this love which has now grown old, which has long outlived its purpose, which we mourn like the passing of a dear and lifelong friend.

repetition, kierkegaard suggests, restores our ability to experience the world, rather than to experience ourselves in it as though in portraits. it begins with actuality, which already contains the experiencing subject within it. to repeat is to posit that which is repeated, but also to mark it as something new in the repetition. actuality both is and has been, actuality is both idea and material, actuality is both today and tomorrow—the distinction becomes resolved in the generative process of repetition. the subject both maintains the embrace of aesthetic beauty and answers the demands of ethical commitment; their love never grows old.

in this way, repetition is akin to ancient greek recollection, which claims that all knowledge is a kind of remembering. in recollection, there’s order, and there’s the absence of order—what is has been lost. recollection is the process which resolves the tension between them. moving backwards restoratively, it moves in the opposite direction of repetition. repetition is its own genesis, repetition creates. repetition is busy gaining the whole world; recollection has already lost it.

On Hauntings

What is a haunting? It is an internal misalignment, or a rupture within, so that not only can we say, “That man [he/subject] is haunted,” but also, “That house [it/object] is haunted.” It seems to come from within spirit, as spirit is understood—that is to say, as man understands himself as spirit—but it also seems to exist inside contexts or structures within which an aesthetic qualification of the spiritual as haunted occurs—houses, cornfields, forests. A haunting signifies a symbolic instability, or a snag in the order within which man has understood himself as spirit. There’s motion in the haunted. “A spirit, an apparition, is a reproduction,” writes Søren Kierkegaard in part I of his book Either/Or. “This is the secret implicit in the coming again” (113, Hong & Hong). There’s a breakdown of meaning in spirit’s ‘unfinished business’, in that which is left over by that which is complete—or, to say the same thing, in the haunting, the unfinished becomes the distinctive character of the finished.

This very symbolic instability is also the reason for the double-meaning of the word ‘haunted’. To the extent that it takes part in a haunting, the haunted belongs primarily to the realm of consciousness. But the haunted also belongs to that site of the haunting within which consciousness locates itself, and which consciousness therefore synthesizes as an aesthetic quality in a subjective moment. A haunting requires spirit’s being there; but it also requires that spirit be within a sort of dwelling. There is no way to think a haunting as apart from its dwelling place.

In the the Book of John, John the Baptist writes about the Word of God as a sort of dwelling of spirit. “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (New International Version, John 1:1-2). God is manifest in the world—or can be said to dwell within it—in the Word, or through the Word’s having been spoken. The Word has been with God since the beginning, and therefore through the Word has God spoken all of existence: “Through [the Word] all things were made; without [the Word] nothing was made that has been made” (John 1:4). Where there is spirit, spirit experiences it as representation. Yet spirit and spokenness have been linked since before the creation of time, and therefore before a distinction was ever made between them. There is no difference between the spirit that speaks and the spirit that is spoken.

The collapsed relationship between spirit and spokenness, between God and the Word, is again reflected in the Gospel by the relationship between Christ and John the Baptist. Christ, whose arrival John the Baptist anticipates, has symbolically “surpassed” John by His having come before him; and John, who “make[s] the path straight for the Lord”, is rendered symbolically unstable by Christ’s having already come (John 1:23). In other words, the Christ whom John the Baptist formulates himself in terms of is the very Christ which erodes John the Baptist’s understanding of himself.

These fleeting, spectral reflections and doubles represent the elusive character of representation itself. Where there is the Word, it is always there in the context of God, who is spoken in and by it; where John is the Baptist, John is always the Baptist in the context of Christ, in terms of whom John is the Baptist; and where language is understood, it is always understood in the context of consciousness, which understands it as that through which it understands itself.

In understanding itself as a reproduction, then, spirit marks itself as different wherever it understands itself. This is what gives spirit its narrative structure, or the existential framework within which it understands itself. Where spirit understands itself, it has always already done so in a relation; it has always already reflected; and it has always already recognized its placement within its own unfinishedness. This applies not only to spirit’s recognition of its abstract form as a concept, or to its concrete form as that ghost which it encounters, but also to that same spirit which it runs into, that same spirit by and which it constitutes itself. When we say that “That man is haunted by something,” we are really indicating the tension between the unified whole which he understands himself to be and the unfinished symbolic relation which he has discovered within himself.

It’s in this very irreducibility that the haunted dwells, the same experience of which cannot be had twice, because spirit has already represented it to itself as within itself. It’s what makes the question of the haunting a haunted one; as spirit dwells within the world, the unfinished dwells within us—just as we dwell within the house which is storied to have a dark, unfinished past. Spirit exists that it may finally be freed of its spokenness, that what is experienced may be negated, but never forgotten: every soul shall be set free, all business shall be finished, each sin shall be forgiven.

pygmalion

henry higgins kicks over the stupid milk crate he usually sits on for his smoke breaks. “i hate this stupid job,” henry higgins says, but he knows all his luck's run out, slipped through his fingers like stone into sand. henry higgins rights the milk crate and materializes a pack of cigarettes from his deli uniform. henry higgins looks at a statue of hamlet at the university across the street. that damned statue. he can't stand it. he thinks about it when he shaves the cold cuts. hamlet. what the hell ever happened? henry higgins takes the first long drag from his cigarette. shit’s gone downhill in a hurry.

The Ghost

I was twenty-two years old when I saw the ghost.

It put its feet on the table and opened a beer. It made itself comfortable. It said, “I live here now.”

The ghost seemed to have appeared like a stranger in my home that day. But it was not an intrusive ghost—it did not rattle chains in the apartment upstairs, nor did it lift light fixtures from the shelves in the living room. It had not even arrived all of the sudden, like an uninvited guest, but from the onset felt as though it had manifest something unseen until just moments before.

april 30, 2020

the liminal membrane between waking life and the life of the dream seems living, breathing, permeable. it has a heartbeat. its threshold cannot be crossed completely, as it is no less one part than it is the other.

yet the life of the dream, though constituted by and made up of the stuff of waking life, is necessarily distinct from it, in the very fact of the autonomy of the unmediated mind: here, we are the world itself, and all that exists within seems to have its basis in us. even when we cognize that we are dreaming and take control, consciousness remains the motor: it allows us to propel the machine forward with ourselves in the driver’s seat.

still, even in the life of the dream comprehended as such, there is present the notion, however incongruously small, of ‘waking life’: of existence as otherwise, by which we become aware of the world we are occupying through our awareness of the one we are not.