The treasure-dispensing giant in the green forest or the fairy who grants one wish
– they appear to each of us at least once in a lifetime. But only
Sunday’s children remember the wish they made, and so it is
only a few who recognize its fulfillment in their lives. – Walter Benjamin

Benjamin Birthday Cake! Photoshop by Nadya.

There is a Yiddish expression offered on someone’s birthday which is affectionate and contains a subtle blessing: “Bis hundert und zwanzig.” In other words, people are wished a life that extends to their 120th year. So what should we do if someone dear (if not near) somehow turns 120? What are they wished then and each year thereafter? I offer these questions as a point of entry for considering Walter Benjamin, a writer whose life ended in suicide as he contemplated his chances of eluding the Nazi Gestapo some seventy-three years before this question may have become material for those around him.  Today marks the 119th anniversary of Benjamin’s birth – the last time someone could have addressed him with the wish of living to 120.

Walter Benjamin was a literary critic, philosopher, memoirist, and collector during Germany’s ill-fated Weimar Republic. Among his adventures were sojourns from Berlin to Moscow to witness the building of history and to Marseilles to smoke hashish and to Riga to have his love rejected. His last seven years were spent in exile while his works were banned and burned in his native land. Under other conditions, Benjamin’s Francophile desires would have found their easy appeasement in Paris, but the Third Reich cast an increasingly tall shadow and he became, tragically, a prisoner in the country of his dreams. In his forty-eight year life, Benjamin ran with Bertolt Brecht, Rainer Maria Rilke, Asja Lacis, Theodor and Gretel Adorno, Siegfried Kracauer, Ernst Bloch, Hannah Arendt, Georges Bataille, Leo Strauss, Max Brod and Gershom Scholem. And in many ways, Benjamin’s thought is a playful and poetic montage of the ideas of his associates – a “constellation” of Romanticism, Idealism, Marxism, Surrealism, and Jewish mysticism that is more than its unlikely parts: “Satan is a dialectician, and a kind of spurious success…betrays him, just as does the spirit of gravity.”

Einbahnstrasse by Sasha Stone (1928)

Benjamin brought to this heady mix his fascination, at once childish and insightful, for art and artifacts as relics containing clues to history. The scion of an antiquities dealer, Benjamin discerned an impending revolutionary–cum-spiritual cataclysm by contemplating and indexing paintings, books, and the most banal debris of economic life he could find, regarding them as might wily Detective Columbo if he was prodigiously stoned. As Bloch wrote of Benjamin’s book One Way Street, “when the current cabaret passes through a surrealist philosophy, what emerges into the light of day from the debris of meanings…is a kaleidoscope of a different sort.” The spooky thing is that Benjamin’s apocalyptic vision of lawmaking described in 1921 as “bloody power for its own sake” came to pass in many ways a little more than a decade later.

Walter Benjamin lived in a milieu of such vastly assimilated German-Jewish life that he had little formal understanding of Jewish culture, Yiddish, Hebrew, or even the Jewish religion.  He did, however, harbor an abiding interest in Jewish mysticism and mused furtively over those bits of religion and culture he encountered.  And he certainly seemed to have found spiritual sanction for his already-existing fetishization of objects in the Kabbalist’s meditations on words, names, and numbers.  According to this mystical orientation, influenced by neo-Platonism, reality has multiple dimensions – like a faceted diamond – only a few of which are directly accessible to us. We may approach them only indirectly, as they appear to us as abstract notions like numbers, letters, names, and sentiments. In such times as Benjamin playfully, and perhaps also earnestly, speculated on the mystical significance of language and numbers, he may have come to consider 119 alongside its constitutive outside, the number 120, the last year we can legitimately hope for someone else.  If so, it is entirely likely that Benjamin, a thinker who invited the mystical, would have been intrigued by the delimiting function of 120 and may have further speculated on 121 as a possible portal to other dimensions.  Operating, then, as a detective, Benjamin may have investigated the year 120 as a future crime scene – a time-place where this phrase will be eternally transcended. Looking outward, 119 years of life may have been considered the furthermost edge of his generation, a remote vantage from which to contemplate the eternity of space, like a balcony atop “Saturn’s ring.” Upon returning from such reveries, Benjamin would hopefully have finally mentioned that the actual root of this folk expression comes from the biblical datum that Moses lived to be 120. This, then, could have been followed by an analogy that is possibly both specious and interesting, like noting that Moses and Benjamin never completed their exodus from brutality.

The wish that one live beyond the culturally sanctioned, and quite generous, lifespan of 120 is redolent of the posthumous reception of Benjamin’s work throughout the humanities. The fervent interest in his work throughout the humanities since the 1980s is so unlikely as to seem almost a form of Messianic fulfillment on an individual scale. After all, his life was unfulfilled in most respects. He was a failed academic, a divorcee whose affair was an awkward mess, a minor radio personality whose voice was never recorded, and a writer whose masterworks were unfinished or forever lost in history. Years later, his work even achieved “fame” on its own terms when, in 1969, his most significant essay was mistranslated as “Art in the Age of Mechanical Reproduction” by Harry Zohn. For Benjamin, a work has achieved “fame” when it its translation transmits information not contained in the original. Two generations of scholars and art critics referenced his most significant essay through a misleading title, when now, as if language shifted its tectonic plates under our feet, the essay is emphatically translated as “Art in the Age of its Technological Reproducibility.”  In the digital age, articles like this one are re-posted with attention to errata, such as mistaking today for his 121st anniversary, whereas it is only his 119th.  If only Zohn had used WordPress his translation would have been unfinished and arguably better for it.  Perhaps as the author of that essay – however titled – Benjamin would have come to consider fame in the age of American Idol in terms of having a finger puppet refrigerator magnet in one’s visgage. “All that is holy is profaned,” sayeth Marx. What does familiarity breed? So much for the “aura” of the author, eh?

In his essay on “The Metaphysics of Youth” Benjamin contemplates one’s diary as a temporal domain, an inner life expressed in writing which begins in medias res, with life already in motion, and which can never be concluded by an author whose death occludes continued authorship. The project is never finished and the life, as written in the diary, exists in its own sort of time, like the life the mind, an eternal moment delimited by birth and death, and unable to experience either. Benjamin’s life is thus suspended within the pages of his books, essays, memoirs, and personal effects – as in his Paris address book shown below. Something of his life may sometimes seem to flash in our minds as we read him, just as Benjamin once suggested that art and artifacts can communicate something of their creation in flashes. In this sense, Benjamin’s work has escaped the bounds of the moment in which it was written, although it has yet to allow its readers to tear the fabric of time and usher in the Messianic moment of utter destructiveness in which history is fulfilled and completed.

Of course, I cannot literally wish Walter Benjamin 120 years of existence because I have no known way of communicating it to him. I can, however, wish it for him in spirit, and I do. Whether this wish, now communicated in language, effectively gives him happiness, is beyond the scope of this essay to determine, but my wish that it do so has some affinity with Benjamin’s own work. In his essay, “On Language as Such and on the Language of Man,” Benjamin posits language as constitutive of thought and life as we know it – not merely a conduit for them – as, in his example, a divine speech act once set the universe in motion with illumination: “Let there be light.” Likewise, Benjamin may have noted that the wish that someone live to 120 implies a blessing, as in the Yiddish expression: “From your mouth to God’s ear.” As this is the last time I may properly wish Walter a 120th year,  I am ever-more concerned that it take the form of a blessing where numbers and sentiments are tangible – on the other side of language.

This essay is dedicated to Lionel Ziprin, z”l.

“Peter has a great range from comedy to drama. He could break your heart or he could make you laugh.” ~Director William Friedkin

To honor a handsomely disheveled, gruff-voiced and lovable actor who has passed away, here’s a beautiful scene from Wim Wender’s Wings of Desire:

Read more about how Falk came to play an ex-angel in the classic German romantic fantasy film here. (Via moonandserpent.)

Fantastic pen and ink double portrait by Hilus Anendorf

Leonora Carrington lived a life as surreal and fantastical as the images she painted. The last of the first generation of Surrealists, she consorted with the full pantheon of greats, from Dali to Picasso, and was hailed as “Mexico’s greatest living artist” before her death 94. Despite her storied career as bohemian darling, wild muse and prolific creator of paintings, books, sculpture and theater, she remained always humble, and resolutely uninterested in labels, or all the laurels that have been flung her way over the years.

Her approach to art was completely intuitive, stemming from the deep well of her soul, her own psychic underworld realm that she populated with fantastic beasts and mysterious figures. She disdained the overintellectualization and analysis of her work, her beliefs, her inspirations – believing fervently that the visual world she created was unnecessarily hindered by those determined to understand what it was all about. She was a provocateur, delighting in stirring up trouble amongst the staid, society types whose ilk she rejected. André Breton wrote of her in his Anthologie de l’humoir noir:

“Those respectable people who, for a dozen years, had invited her to dine in a prestigious restaurant have still not recovered from the embarrassment when they noticed that, while continuing to take part in the conversation, she had taken off her shoes and meticulously covered her feet in mustard.”

The Conjuror

All of her work is infused with this dark sense of humor and mischief, particularly her writing. In her only novel, The Hearing Trumpet, she envisions herself as a wizened crone – the 92 year old Marian Leatherby, a deaf and toothless “drooling sack of decomposing flesh” who is cast-off by callous relatives to a sanatorium for the elderly. It is here that her life truly begins, when she finds her kind: a coven of witch-sisters who help her discover and unleash her mediumistic talents.

Carrington once said, “I wanted to appear like an old lady so I could poke fun at sinister things.” As a young woman growing up in her stultifyingly proper Lancashire family estate, she railed against convention, and was booted out of multiple boarding schools. In her story “The Debutante”, she recounts her fantasy of dressing up a hyena in her coming-out dress, and sending the wild thing to her debutante’s ball in her stead. Allowed at last to attend art school, she horrified her family by running off with a married man twice her age, who happened to be Max Ernst. The romance was tragic, and ill-fated – doomed by the Nazi invasion of France and their subsequent incarceration of her lover. After a nervous breakdown, which caused her to be thrown into an asylum, she fled Europe for Mexico, where she settled and flourished until her death.

“We went down into the silent garden. Dawn is the time when nothing breathes, the hour of silence. Everything is transfixed, only the light moves.”
— Leonora Carrington

“You remember that old song ‘Que Sera Sera, Whatever will be, will be, the future’s not ours to see’? I’ve always felt that. It’s been a rollercoaster ride, but I wouldn’t change a thing.” –Poly Styrene

Marianne Joan Elliott-Said, best known as Poly Styrene, legendary singer for the short-lived, seminal punk band, X-Ray Spex, has died at the age of 53.

This sad news comes to us mere weeks after Styrene officially released her final solo album, Generation Indigo, shortly after revealing to the press that she was fighting for her life. (Oh, cancer, up yours.)

Young Poly Styrene wore braces and bright Technicolor dream coats. She looked and sounded nothing like Crystal Gayle or Karen Carpenter. Instead, she hollered jagged lyrics from the bottom of her heart with all of the raw strength and fire of her male contemporaries in the ’77 UK punk school, plus a bit of something extra: full on, straight-up, unapologetic female outsider outrage, and a ferocious personal philosophy of anti-consumer culture environmentalism the likes of which punk would not see again until the Dead Kennedys.

In fact, Billboard would one day call her the “archetype for the modern-day feminist punk”. She certainly was, to put a point on it, “one of the least conventional front-persons in rock history, male or female”. [via]

NME writer James McMahon:

We live in an age where Jarvis Cocker and Beth Ditto are long established alternative icons, where Lady Gaga dressing head to toe in offal barely raises a shrug. Within the reign of Olivia Newton-John, like all the best popstars of their time, Poly Styrene must have seemed like she’d fallen to earth from another – most likely day glo daubed – world. She was to the spirit of individuality what Christopher Columbus was to having a wander.

Rest in Peace, badass woman. You broke the mold.

Press release photo for Generation Indigo.

British actress Elisabeth Sladen has died at the age of 63, after battling cancer. Sladen played Sarah Jane Smith on the cult classic BBC television series Doctor Who. Over time, her character grew to become one of the most beloved of all the Timelord’s companions.

Sladen was on a short list of people who became deeply involved with the new Doctor Who program in addition to the old one, so much so that Sladen eventually starred in a multi-season, award-winning spin-off series of her own, a program geared towards teen audiences called the Sarah Jane Adventures, which introduced a new generation of viewers to Sarah Jane and her darling robotic sidekick, K-9.

An adorable and windblown Ms. Sladen bounds through the opening credits of the 1981 pilot for a proposed BBC series, K-9 and Company. “Sometimes good television doesn’t depend on money. It depends on imagination and good people directing, casting and doing the job with talented people. Then you’re forgiven a great deal, I think, if sometimes something doesn’t look quite on the money.” ~Elisabeth Sladen

Earlier this evening, in England, Sladen’s friend and fellow Doctor Who revivalist, Russell T. Davies, paid tribute to the woman and her character in conversation with the BBC:

“We found ourselves with a new friend… as we shot that episode I remember thinking ‘I’m not letting her go’.”

R.I.P.

Tura Satana as Varla in Faster Pussycat, Kill!  Kill! (1965)

Iconic cult actress and femme fatale Tura Satana passed away last week, at the age of 72.  The death was announced by her longtime manager, Siouxzan Perry, who said the cause of death was believed to be heart failure.

Born Tura Luna Pascual Yamaguchi in Hokkaido, Japan, to a father of Japanese and Filipino descent and a mother who was Cheyenne Indian and Scots-Irish, Ms. Satana had been a gang member, martial artist, burlesque dancer, actress, stunt woman, nurse, police radio operator, bodyguard, wife and mother – but it was her breakout role as the “brazenly violent but unapologetically feminine” Varla in Russ Meyer’s 1965  exploitative girl gang saga Faster Pussycat, Kill!  Kill! that earned her an enduring cult following.

Tura Satana, by Molly Crabapple (2008)

Renowned film critic Richard Corliss called her performance “…the most honest, maybe the one honest portrayal in the Meyer canon and certainly the scariest.”

“A woman, like my character, was able to show the male species that we’re not helpless and not entirely dependent on them,” Satana said of Varla, in 2008. “People picked up on the fact that women could be gorgeous and sexy and still kick ass.”

Here’s an extended trailer for a documentary feature in production on the late, great musician Rowland S. Howard:

Looks like it’s going to be a phenomenal biography. Produced by Ghost Pictures, Autoluminescent features candid conversations about the man’s gutwrenchingly beautiful guitar-playing and his tumultuous life with everyone from Nick Cave to Lydia Lunch to Nick Zinner to Gudrun Gut to Henry Rollins to Mick Harvey to Thurston Moore to Jim Sclavunos… brandishing a banana.

It’s currently slated for a Summer 2011 release. HELL YEAH.

Artist and researcher M.S. leDespencer has kindly written the following obituary in honor of Kenneth Grant. The more esoterically inclined readers of Coilhouse will immediately recognize that name. Those who are unfamiliar –but curious– may wish to click the many hyperlinks attached below and begin to explore Grant’s strange and beautiful work. Condolences to Grant’s widow, Steffi, their family, and friends. ~Mer

Portrait of Kenneth Grant by Austin Osman Spare

“So life takes fire from death and runs. Whirling amidst the suns.”
~A. Crowley
Liber Pyramidos

It was announced today that occultist, author, artist, and gentleman Kenneth Grant passed away after an illness on January 15, 2011. He was 86 years old.

Grant, long a compelling figure in the world of occultism, has a legacy that extends back over half a century. He was the last man alive to have close ties to Aleister Crowley, having served as personal secretary to “The Beast”, and having been initiated into the Ordo Templi Orientis and Argentum Astrum by Crowley himself. After Crowley’s death, Grant and his wife Steffi were among the few attendees at Crowley’s funeral service. Subsequently, Grant became well known for helping to keep Crowley’s concepts and philosophies alive in the troubled decades following his death, and for the further continuation and expansion of Thelemic ideas over six decades.

Kenneth Grant’s occultism was not the fervent, dry adherence of the ideologue. Rather, he fashioned a deeply personal, fantastical, dynamic, and intricate system of magic woven together from syncretic elements of Tantra, Voudon, Gnosticism, Surrealism, fiction and a variety of other exotic threads. Building on the foundations of Crowley’s work, Grant expanded the current understanding of the meaning and implications of the “Law ofThelema”. Much like the mystic William Blake, Grant forged his own path beyond esoteric speculation, writing first-hand accounts of what he perceived to exist outside of the range of mundane experience.

Over the course of sixty years, Grant cataloged his evolving exploration of Crowley’s system of Magick and philosophy across a series of nine books that came to be known as the Typhonian Trilogies. Grant had stated that he wanted the act of reading these books to be an esoteric experience in and of itself. Certainly, the trilogies contain a maelstrom of esoteric ideas, dream imagery, and highly technical esotericism that, for the receptive reader, can border on a consciousness-altering experience. In addition to these seminal works, Grant wrote a variety of articles, fiction, and poetry, all of which are being made available via his official publisher, Starfire.

Portrait of Steffi and Kenneth Grant by Austin Osman Spare

Grant is also responsible for the enduring legend of the occultist and artist Austin Osman Spare, who had a profound influence on both his and Steffi’s art and world view. As Spare’s executor, Grant helped to catalog and publish Spare’s paintings, drawings, and writings, securing his friend’s art the long-term influence and respect it wields today. Were it not for the Grant’s loyal championing, the world would most likely lack knowledge of the rich, haunting body of work that Spare left behind.

Mr. Grant is survived by his aforementioned wife, the artist Steffi Grant –who has been an integral presence in Grant’s work since the beginning– and their family. His work continues via the Typhonian Order and individual explorers the world over. Through whatever strange spheres or iridescent geometric shapes he may choose as his vehicle among the scintillating transplutonian stars, may his journey continue!

Image by Mike Brodie, a.k.a. the Polaroid Kidd.

The dark days are here to stay, it would seem – at least for all my friends in New Orleans. It feels wrong to even try to write about it at this point, but I really don’t know what else to do, and this heartbreak has to go somewhere. The night of Flee’s memorial Second Line parade, eight of his friends and their dogs burned to death when their squat, an abandoned warehouse, caught on fire from the barrel they were burning scrap in to stay warm. A few names have been sussed out, but I’m still not sure who was in that place when it went down, or if I knew them. Three women and five men between the ages of 19 and 30 died in the inferno, all described as “accomplished musicians or artists – jolly, happy people.”

Apparently one of the girls who died had been jumped by a guy on her way back to the squat recently, and had her face and arms slashed by his knife. She had been considering filing a report, but never got the chance. This insane rash of random violence with little motive brings to mind the shadow-play I saw performed at the Mudlark Public Theatre on Halloween, about the Axeman of New Orleans, who terrorized the city from May 1918 to October 1919. My friends are in a similar panic right now, though there’s no speculation that the assailants are possibly the devil in disguise. Monsters, maybe. Disenfranchised young men, raised in poverty, abused, angry and numbed to the violence and death that surrounds them, that they wreak. There is a bleak miasma, a rotten swamp-funk of despair and fear that seems to be seeping up through the banquettes and curling around every corner down there right now. This fire wasn’t part of that crime-wave, no – but all this bad shit happening at once, without even giving people a chance to catch their breath… It’s just brutal. What’s really fucking with me is the response of “concerned citizens” who callously voiced their opinions about the kids who died with nasty comments on a local news site. I should know better than to ever read that shit, because it’s usually horrifying, and makes me feel very sad for humanity. It got under my skin, though – these people basically saying “good riddance to gutterpunks” and that they got what they deserved for choosing to live the way they lived. Unbelievable, and so sad, that people would respond to the accidental deaths of eight young people with such vitriol. Even the more compassionate news stories refer to them as “homeless” or “transients”, and lead in to discussions about the pitiful lack of resources and shelters in New Orleans, which is of course important, but not actually very relevant to who these kids were. Here’s a couple comments from the thread which address it better than I can:

“You just assume that because they were squatting they don’t have jobs, but a lot of these kids do work. They do bike delivery in the quarter or wash dishes or tend bar. They travel a lot, so often they don’t tie themselves down to a lease. They sleep on the couches of friends or in abandoned buildings. It may not be your choice of lifestyle, but it’s not malicious and it’s not lazy. It’s just different. Their lives matter just as much as yours or mine. Grow a heart and some perspective.”

and

“Every human deserves a warm place to sleep and healthy food. I didn’t know those kids well, but I knew that they were working on that building, that they had built lofts and had made more improvements to that structure then who ever owned had in years. They weren’t homeless – that was their home and it burned down and its a goddamn tragedy anyway you write it down, and if you think otherwise you are a cruel person who needs to go back to whatever godforsaken suburb you crawled out of and stay there.”

Goddamn right.

Enter the Void is Gaspar Noé ‘s third feature film.
Enter the Void is Tokyo on LSD, DMT and MDMA.
Enter the Void will get you high.

It’s also your mom.

All of these things are true. It’s fairly taxing to neatly wrap up and present a film as ambitious, sprawling and simultaneously simple as Enter the Void. At its most basic, the film has us following the adventures and revelations of a freshly-disembodied soul in Shinjuku via a jaw-dropping array of techniques and effects, including first-person POV, woosh-through-walls-and-above-Tokyo overhead shots, 3D imaging and massive amounts of other enhancements. At its most potent, Enter the Void‘s combination of a simple plot & predominantly amateur actors with flawless use of exceptionally difficult techniques creates a viewer experience so unique and powerful, it’s bound to spawn a cinematic movement. It better. Because this bombastic, gorgeous spectacle is also a vehicle that plugs you in and allows you to [almost subconsciously] impart your own meaning over a minimal framework of ideas through the use of repetition and lulls in the narrative.

Of course, this also explains the split reaction of the critics: with a running time of 161 minutes, Enter the Void was often too long for seekers of pure entertainment, and too obnoxious for lovers of traditionally-cerebral cinema. But this was the film Noé set out to create when he first started making movies, and after years of waiting for the freedom and money to do so, he left no stop unpulled:

I tried to get very close to an altered state of consciousness. Or, I tried to, in a cinematic way, reproduce the perception of someone who is on drugs. And there are moments in the movie closer to a dream state, and through that, many people have told that they felt stoned during the movie, and felt they had gone on an acid trip. And there are people who are comfortable with that. But maybe for the people who don’t enjoy losing control of their perceptions, maybe that is where they get annoyed with me. For example, people who have done acid in their youth or whenever, they say they feel like doing acid again after the movie. But people who have never done drugs, or only smoked marijuana, they say to me, “After watching your movie, I know what drugs feel like… but now I will never never never do them.” [laughs]

Through the movie, I wanted to wash myself free of expectations, I was not trying to upset people, but I don’t care if they are. I did the movie for myself and my friends. You work in cinema, you might consider what a director you respect thinks of your film.

80-percent of Enter the Void is a traditional narrative movie. I suppose it’s more similar to Jacob’s Ladder or Videodrome than it is to Inauguration of the Pleasure Dome by Kenneth Anger, which is very experimental. It’s the other 10% of 20% that reminds you of the language and glamour of dreams.

Instead of reading a laundry list of potentially offensive concepts and imagery in Enter the Void, consider this: 1. If you remember that Noé’s previous film featured a 10-minute rape scene, this one is kind of a cakewalk. 2. The only way to Enter the Void is with a mind wide-open and all aversions on Pause. After you’ve watched the film [ideally the original, un-cut version], take a look at this discussion over at Factual Opinion, and these two interviews with Noe. The trailer and the much-talked-about opening title sequence, below.