Red Flowers

A short short about interpretive horticulture.

Over lunch, Luke tells me about the murder, how he looked up and saw a black cow standing all by itself in the field. And how that was what made him cry. After everything. The cow standing there all alone, completely black.

Luke says he’s not afraid anymore.

I look for a cigarette, then think I must be losing my mind since I’ve been quit for over a year. Luke has switched to vaping. So I can’t bum one off him. Instead, I ask why he came to San Diego, but he only adjusts his sunglasses and shrugs.

Life fell apart, he says, when he quit drinking. Marianne got promoted. He couldn’t go out anymore. His sponsor relapsed, disappeared. He spent a lot of nights alone.

“So that’s why—it happened?” I can’t bring myself to say it.

The waiter comes over and asks if we want anything else. I order another beer. Luke gets a club soda.

“That’s just it. I don’t know. It wasn’t me.”

The wind blows a plastic bag along the sidewalk by our table and we both look down at it instead of at each other.

“She was beautiful that day.”

Two blocks west, Pacific Beach rolls white static in the heat. We can look down Chalcedony Street and see the thin line of the break coming in. Everybody here is tan except Luke, who’s a waxy Missouri pale. He got thin since I left Hauberk. He grew his hair long, dyed it black.

“I don’t understand,” I say.

He looks at a waitress inside the cafe laughing at a table with three blond surfers. “I don’t understand, either.”

But Luke says he remembers everything. He’ll never forget how happy Marianne was when Bulldog moved her desk into his office. Bulldog has a real name. Everyone just calls him that out of affection, but everyone hates him.

“Marianne hated him. But she was so happy.”

“She always seemed happy.”

Luke takes out his vape pen. It’s chrome, has GOLIATH down the side in a space-age font.

“You met her twice,” he says.

She started going out after work with guys from the office. To Nene’s, the Burmese Lounge, the Five Dimes. He’d call around until he found her, ask her to come home. Luke was never invited. What was he going to do? Sit there and drink 7-Up? He tells me nobody liked him. Bulldog made fun of him, called him Sauron. Marianne thought it was funny.

“She didn’t really think it was funny. She just said she did.”

“Is that why—”

Luke exhales a thick cloud that smells like a chocolate liqueur dissolved in alcohol. “Stop. Can you please?”

I feel embarrassed even though I didn’t do anything. I don’t know where to put my hands now that I’m done with my salad. So I put them in my pockets, which still feels awkward. But Luke doesn’t notice. He’s watching the waitress talk to the surfers inside.

I’ve never met Bulldog, but I’ve met Marianne and I can imagine: up goes her desk to the third floor right next to the Dog, who’s taking her out to Nene’s later with the lucky few who can’t say no. And Sauron isn’t coming because, frankly, he’s embarrassing and uncomfortable and not too stable. And what’s she doing with him anyway?

I picture Luke next to Marianne in the dark, eyes open, maybe whispering her name, maybe putting his hand on her arm. That’s great, but their lives, like their stuff, are all mixed up together because they’ve been living with each other for three years. Situations like that don’t get solved by calling around at bar time or touching someone’s arm in the middle of the night. Maybe she says, “Luke, let’s get some sleep.” And maybe that’s what they pretend to do.

He tells me how numb he feels. “Like I’ve been away somewhere for a really long time. Like I’m someone I don’t know.”

“That’s how you seem to me, too. No offense.”

“None taken.”

He vapes. He watches the waitress inside the cafe. I look at the V of ocean down at the end of Chalcedony Street and think about how the water is pale jade but it looked gunmetal a week ago and how this is a lesson of some kind.

Luke could have learned to accept Bulldog in Marianne’s life. “He has this five-story house in north Hauberk. One of the old Victorians. It used to be the girls’ school. He has a refrigerator that plays music. His wife, Kathy, she wears a lot of gold. She’s a treasury. That’s what he says, my baby’s a treasury. But he means all the gold.” And it could have been okay like that. But the one time Luke and Marianne came over for dinner, Kathy’s old shih tzu pissed on Luke’s leg. So Bulldog threw Luke out.

“Funny that he’s named Bulldog and he has a dog.”

“Marianne thought so.”

“Sorry.”

Luke looks at me. I can’t see his eyes behind his black aviators.

“Nobody’s ever sorry,” he says.

He’s not the kid I knew in high school. Piers Anthony novels at lunch and Judge Dredd comics and too much Black Sabbath and his dad on duty in Gavin Long Men’s Facility five nights a week. His mom died before he got to know her. Maybe that’s what we’ll say in the end—that’s what fucked Luke up. But in the end no one will probably say anything. Marianne’s dead. I don’t know what it means.

“So I ran over the dog. It’s name was Scruffy. I ran over Scruffy.”

“Did you kill anything else?”

“No. Just the dog.”

I nod, like, that’s good. It’s good you only murdered one human and one dog.

“It didn’t suffer.”

Two years ago, I went back to Hauberk for my uncle’s farewell. Luke came and it was good to see him. He was quiet, stood in the back of the church, and tried not to stare when my aunt collapsed on the coffin. Who will go to Marianne’s funeral? Will Luke stand in the back and try not to stare? Will I?

“Where are you going now?”

“Mexico, I think. Maybe nowhere. I stabbed her. With a bread knife.”

“Jesus Christ, man. I mean—”

“I stabbed her and she was wearing this Hawaiian sun dress. It was white but it had huge red flowers on it. You couldn’t see anything. She didn’t suffer. I promise.”

“Alright,” I whisper. “I guess that’s good.”

Tears run down under his aviators, but his mouth stays flat, his voice level. “You believe me, don’t you? That she didn’t suffer?”

“I believe you.”

“We were having a picnic by this little stream. It was a good place. It was peaceful. You could hear the water on the rocks. Then I looked up at that black cow. And it didn’t seem nice anymore.”

My throat’s too tight to speak. I drink some beer. Then I look at Luke and say, “Yes. I understand.”

Player Piano

The first time I realized I didn’t have the temperament to be a concert pianist, I was sitting in an enormous practice hall at San Diego State University with my teacher, Dr. Conrad. I was 16 years old. Eight years before that, through a serendipitous confluence of family connections, happenstance, and generosity on the part of my mother, I’d started taking piano lessons from him at $10 a week.

Even in 1989, that amount seemed considerable, given that living in San Diego ate up most of my father’s middle-class teaching salary and my mom wasn’t working. So I felt rightly privileged to learn from a professor of piano and composition, who I discovered many years later, actually had a reputation as being one of the most difficult, ferocious members of the music department.

To me, he was a kind gentle person, always willing to cancel a session to talk about the lives of the composers or take me down to the recital hall to look at the harpsichords or just tell jokes. One day, we took an upright piano apart, piece by piece, to look at how it worked and produced its range of sounds. The experience had me fantasizing about becoming a professional piano tuner for years.

But really I was just in awe of Dr. Conrad, who seemed surrounded at all times by an aura of brilliance and gentility and yet had a goofy sense of humor and a love of children. I learned more from him about music, teaching, and life than anyone I can think of. He was an important person to me.

But the day he told me I just didn’t have it, I took it very hard. I knew a number of kids at my school who were into theater and music, many of whom had formal training like me, but who always seemed better, sharper, one step ahead. It kept me up at night. I wanted to be like them, as good as they were.

Having been surrounded by poets, painters, and professors throughout my short life, I thought creative artists, especially classical musicians, were a breed apart. My idol at the time was John Field, an Irish pianist who studied under Muzio Clementi. He was considered a weak student early on, but he rose to greatness later in life, praised by Beethoven, and even mentioned in War and Peace. The reasons I took him as a model should be obvious.

That improbable dream seemed to melt away the day I asked Dr. Conrad the ultimate stupid question, one that I have since been asked many times by young (and more than a few older) writing students: Do I have the talent to make this a career? It’s a horrible question, one that should never be asked by or of anyone, not even of oneself.

Unfortunately, it’s asked by everyone at least once, and it’s something every art teacher hears over and over. Do I have it? Am I good enough? Am I worthy? Will Béla Bartok let me into heaven? Will Gustav Holst discourse with me on the nature of the spheres while Mozart packs my bong? I know das Leben ist kurz, aber die Kunst ist lang, but I’m ready to go the distance.

Up to that day, I’d had no idea Dr. Conrad smoked. Besides, it was forbidden in the practice halls. But before he answered my question, he motioned me outside. The hall with about 50 grand pianos was on the second floor and, from the balcony walkway outside, we could see the women’s gymnasium, the campus tennis courts, and the great parking lot beyond, packed with cars glittering in the late afternoon.

It was windy that day. I remember Dr. Conrad setting a lit cigarette in the corner of his mouth, crossing his arms, looking into the distance, and thinking for a moment. He had the habit of stopping to think, as if he were listening to a voice only he could hear, and I knew not to interrupt him. But it only made the moment heavier, more dreadful, as if my entire future depended on what he was about to say.

After what seemed like a very long moment, he flicked ash over the metal railing, looked at me, and said, “Michael, you’re very creative and I have no doubt that you will find the right way, but you lack the temperament for serious musical study.”

I nodded. What could I do but nod?

Then he said, “I think we’re through for today.” Because he knew that if you’re going to tell someone what you consider to be a hard truth, you have to allow them time to mourn their lies, their comforting illusions.

Of course, I was crushed. But there was nothing but honesty and kindness in him when he said it. And even then, I knew that when someone speaks the truth at that level, with that much transparency and, actually, compassion, you should accept it at face value. You might not agree with it, but you cannot disagree with the sincerity behind it.

A very deep part of me knew that he was right. It would take years for me to fully accept it, years spent both struggling with music and becoming fascinated with English literature and essay writing. It was me finding my true will, that path Dr. Conrad said he had no doubt I would eventually discover. But it wasn’t pleasant; it took a long time; and it demanded a lot in return—the general template for most things in my life.

I was a weak music student, but not because I didn’t practice hard. I practiced so hard that at times it affected my health. I had the obsessive nature of a musician without the bifurcated mind necessary to be both mathematician and sculptor at the same time. In retrospect, even then, I thought more like a writer, but I wouldn’t realize this about myself for almost a decade.

At the time, my dedication to piano, though misplaced, brought me a certain amount of instructive grief. I took a long time to analyze pieces; I was often deeply, inconsolably frustrated at my technical inability; and my adolescent self-doubt was only amplified by these things, rendering me morose and miserable much of the time. Add to that, my lack of social development and the fact that my heroes weren’t celebrities or pop stars but 17^th and 18^th century composers. And I had the perfect recipe for spontaneous teenage bridge jumping.

Though I came close a few times, I would not trade those grueling hours in the practice rooms or my loneliness—as much due to the other facets of my life as my musical studies—for anything. I learned discipline. I learned what it is to do everything right and still fail. I learned compassion. I learned to revere the creative life as one of invisible risks, enormous sacrifices, and sometimes rewards that make those things worthwhile. And I learned the value of telling the hard truth as I understood it to my own future students.

Dr. Conrad never told me I didn’t have talent. He always said that’s something no one can know, not even about oneself. He told me I didn’t have the temperament. And that’s why he was correct. I have the temperament of a writer, something he recognized but didn’t know well enough to name. His world was music. And because of him, I was able to exist in that world long enough to acquire some of its virtues and vices.

When I do play piano these days, it’s for my own amusement. And I can only be amused at my ability (and lack thereof). In the fullness of time, when I get my Roland out of storage, I think I’d like to start practicing again, maybe learn some Professor Longhair. If I manage it, one day I can be that grinning old man with long white hair, playing boogie woogie on his balcony.

Who’s that up there?

Just some old creep, honey. Don’t look at him. Get in the car.

After the Virus

A short short about an epilogue.

You want a book and a blanket, warm shoes, a strong cup of coffee. You want interesting birds at a comfortable distance, flowers nodding in the sun, forgetfulness at least for a time. You even want redemption, relief, the past to stay past—even as it reaches out somehow to the present—symbolically, perhaps in dreams or in the figure of shadows beneath the trees—to reassure you that it’s going to stay put. You want the world to stop ending for a minute and the mountains to stay purple under their white peaks. And, yes, you very much want to be in love.

Of course, as your body expels a month of agricultural pollution, you mostly want to breathe straight. You decide you love clean air more than anything else.

Coming out of the San Joaquin Valley in the high-pollution days of summer is like being reborn. You don’t remember how it was the first time, but can’t you imagine? Screaming, covered in slime, a slap on the ass, and then the first ragged breath: this is what it’s like driving north on the 5 and looking back at Gustine, Newman, Patterson, Westley. You stop for gas in Lathrop. You consider taking a detour out to Manteca because someone in your PhD program said he once ate a good enchilada there and you’ve been chewing old jerky since Buttonwillow. You didn’t want to get out in Los Baños because breathing there makes you want to brush your teeth.

But you don’t do the detour. You push north, feverishly. Maybe your fever isn’t only because of the gallons of chlorpyrifos being dropped on orange groves by the freeway. It tastes like talcum powder. It’s on the windshield, turning the sap of dead butterflies light gray. As with the butterflies, so with your lungs. Enchiladas de Manteca are one thing. Getting out of the Valley—really getting out without an engine fire or a family emergency or a carjacking or the strange magnetic pull of Fresno simply yanking you back to the Tower District—that’s an enchilada of a much higher order.

So you get out, and it’s quietly amazing. You spend the night in Sherwood and dream about a forest. You go up to Portland and you look at a tugboat. People walk past you with hands in their pockets. Someone laughs at a joke. The Willamette is clean beneath grey steel bridges and pillars of rust. You decide this is where people go when they figure out what matters in life. You buy a silver Ganesh pendant on Burnside Street and spend hours in Powell’s Books reading about Mikao Usui.

Finally in Washington, you make your first journal entry in weeks: I think I feel healthy—what happened? When you blow your nose, the tissue isn’t stuck with black. You no longer have a smoker’s cough after walking outside. You think this might be something. It might be momentous. Your lungs don’t feel like ten pounds of water.

You are inspired to meditate for the first time since you left Michigan. You are inspired to sit for hours at the edge of Puget Sound and not think about the doctoral program you left behind like a messy divorce. And you don’t think about the virus much.

You’re still running—both to and from some other life you could have, should have, would have been leading. But you might take a little time to watch an orange spider in its web. You might read a novel. You might close your eyes in the sun and breathe clean air for a while and, just for today, let everything slip, moment by moment, into evening.

When the Juice Runs Out

A short short for Wynonie Harris.

It was then that he had a horrible moment of clarity, standing in the kitchen, listening to the clock. Normally, he didn’t hear it or didn’t pay attention to what he heard. But tonight, with only the soft whisper of rain against the roof, the second hand sounded terrible, like it was chipping away at something—inexorable, unconditional, tiny-but-relentless chipping. And the horror of it, of everything it implied, rooted him to the spot.

Perhaps that was the only place he could have one of his moments of clarity, the only confluence of space and circumstance—breaking a glass in the sink three hours before; gulping the last bottle of red wine to get the hateful, spiteful, self-critical voice out of his head and promptly vomiting; lying awake beside his sleeping-pilled wife, administering the old self-accusatory review of all his failures back to age eight—which could open his mind now to the hard truth.

One day he’d be too old. One day he’d run out of ways to hustle up the meagre scratch that kept them going. And then, when the juice ran out, it would be the street. The small mercies of the little house owned by his in-laws, to which he and his wife had repaired when they both lost their jobs, would be long gone. And then the street. And all the street would entail.

He could already see the signs: gray streaks in his hair, his wife’s chronic pain, the litany of sacrifices they’d had to make increasing steadily, incrementally, over time. His moment of clarity was a moment of dread so deep and profound and undeniable that he felt tears almost come. But crying was something he never did.

Still, one might cry, all alone in a kitchen, thinking about the future to a ticking clock. Daddy’s ghost wouldn’t bar his way to heaven for a transgression as small as that. Would it? Then again, if Daddy’s ghost were anything like Daddy, it would be a puffed-up, arrogant, critical, contemptuous sonofabitch. So maybe yes, Daddy’s ghost would bar the way for shedding a tear.

As Daddy’s cruel voice had reminded him not long ago in bed, as he’d learned the hard way growing up, all failures are accounted for, all sins recorded, all capitulations and weaknesses tracked with Newtonian precision. The world does not forgive. The world does not forget. And the only law the world has is that of Motion, of cause an effect, action and reaction, crime and punishment. And then the street. Where even this whispering rain, so quaint while one is safe indoors, becomes the executioner’s song.

This is why he drank, to stop that cruel voice and it’s precise accounting, to stop the dread. This is why he drank a whole bottle of his father-in-law’s discount red, since the beer ran out days before, and the lockdown meant getting to the store entailed days of advance planning and a depressing conversation about expenses.

But the voice didn’t care, that part of him that sounded like Daddy and hated him, that wanted him to suffer. He had to drink it into submission. And all he had now was the unopened fifth of Jim Beam he’d gotten for Christmas two years ago and was afraid to open. If he drank that, then the voice would tell him about his stupid, crazy things, things that he’d regret for years, that his wife would be sure he never forgot. Because he was weak. Because he’d lost his job. Because the Law of Motion. Because consequences.

And the voice, the cruel presentiment that kept him awake on nights he gave in to thinking. Its horrifying clarity about what would come. His failure to find more work. Their struggle to pay her strict disappointed parents the modest rent on this house and the sheer certainty that he and his wife would then be turned out of doors. The juice running out. Better, said the voice, not to think at all. Better not to wake up and have to face the payments and punishments of another day.

He walked to the sink. The razor-sharp Japanese paring knife was there, drying on a cloth towel. Don’t think about the electric bill you can’t pay, about the choices you’ve made, about a virus in the streets, dead bodies piled in the morgue, the juice all gone. Don’t think any of it is right or wrong—because you’re still going to pay, one way or another. Don’t think about Daddy’s ghost or the seven steps to heaven the song says are just too steep. Don’t think about what will become of your wife. Don’t think about the street.

Dead plants on the window sill over the sink. Dark blacktop glistening from the amber streetlight at the corner. The old willow just beyond, waving in the wind like it knows, dense with amber shadows. Don’t think about the street, the relentless ticking of the clock. And don’t cry. The doorway to eternity resides in every moment. Tell yourself that. Pick up the knife.

One Dreams of an Enormous Bird of Night

A spontaneous short short, written at midnight.

One dreams of an enormous bird of night, shaped out of a cloud, its edges illuminated, because one saw it at midnight and remembered.

A bloodstain above the horizon or a fume of ink, with surrounding moon and constellations, and the 12:40 freight to Gary, Indiana, pushing through the black landscape, its headlamp an angry earthbound star.

One dreams of the bird while sleeping on the dock of Vu-Tech Logistics—the only place it’s possible to sleep on such a hot night in Missouri—big spiders and moths up around the floods doing their dance and five more nightshift hours to dawn.

One guards nothing at Vu-Tech Logistics and gets paid for it, gets away with it, a job only a human could possibly have and only a robot could possibly do. Someday, they’ll invent a machine that can process nothing, contemplate nothing, scan through vacant warehouse space on an algorithm of emptiness, accomplishing nothing. And they’ll love it. And then the world will truly end. But until that time, nightshifts will pass hour-by-hour and fools will dream on loading docks in summer.

So why not dream? Dream anything but a horrible bird of night.

Dream the cloud of blood expanding, edges bright from a sodium-vapor sign above a dirt lot in Triton, Arizona—a landlocked town named for a sea monster, a town whose first mistake came long before its name and whose last would come long after it called its only bar, MOM’S.

The dirt lot behind the bar.

The bar, a filthy violent place.

A place you might someday forget, along with the blood.

And the blinking sign above: EAT . . . AT . . . MOM’S.

You roll on your side and watch the train pass by, as you have many times before, as you will again, listening to the crickets beneath the dock’s crumbled lip.

One day, there will be no bird of night, no bird-shaped cloud, no cloud-shaped blood. No memories of a dead drunk in the sodium light. Only passing freight to wake you up. And no more MOM’S burning in your dreams, making the wings above glow red.

Disappear Here

I lead a mostly inward existence. The part that isn’t, my small public-facing side, is bound up with my art, with what I write and submit for publication. In this way, I’m constantly reinforcing and reiterating my identity, performing it. I have to do this. We all do if we expect to survive, immersed in the strange demimonde of the writing life.

Since you never know if you’re any good and there is always someone saying you aren’t—including your own inner sadist—you have to affirmatively decide that you’re a writer and reject all arguments and criticisms to the contrary. When you can do that and put words on the page, you are one. If you can’t do that and you’re still waiting for permission, you’re not. Not yet, at least.

A big part of making that decision and then constructing your identity publicly involves not letting respectability get in the way. In 2013, feeling like I’d discovered this and that it was true, I wrote “The Discipline: In Your Head, Off the Street, and Away From the Club.” At the time, I thought I was articulating a set of beliefs and practices that could make it possible for creative people to continue in spite of the ubiquitous, overwhelming pressure to stop.

Here is the concluding paragraph. My sentences tend to get long and loopy when I’m writing Something Very Serious:

People enmeshed / immobilized in a fugue of “respectability” (in my opinion, a parasitic set of social mores and strictures that slowly consume the time and energy–life–of innocents whose only mistake was doing what they were told from an early age) will say you are crazy, unambitious, stupid, a loser. They will do this because you haven’t had the time and wouldn’t spend the effort to become a stakeholder in their hierarchy of values. I have experienced this first-hand and still do from time to time when the ripples of life-decisions I made in my late 20s come back to me. But I do not have regrets. I have largely overcome my personal demons, the emotional, familial, social fallout associated with owning my life. That’s why this is a discipline. You have to practice it. It’s not something you do once. It’s a way of life. And I want that for you if you want it for yourself.

Seven years later, I feel less certain about this. I think I was shoring up my identity for myself, talking to myself in the mirror, convincing myself. While I’ve had a considerable amount of positive feedback from writers about that essay, it now seems more like a lacuna than a manifesto—a place where the reader can deposit her anxieties and, if only for a little while, dismiss them. But the question remains: was I talking myself into or out of something in that piece? What was the real opportunity cost of deciding to set foot on this odd, widely misunderstood, extremely demanding path?

Over the years, I’ve stayed faithful to the discipline, mythologizing my life in the way of a writer trying to buffer himself against the world. A lot of creative people do this, using their imaginations not only to produce work, but also to perform their identities as artists in order to keep the cynical, draining importunities of late-stage capitalism at bay. Unfortunately, just as an actor can get lost in a role, forget himself, and believe he is the character, it’s easy to mistake self-construct for reality, map for territory.

I’ve often lost myself, performing a writerly persona. And I’ve had to return to the great voice-driven modernists I’ve always loved—Celine, Henry Miller, Hemingway, Bukowski, Hunter Thompson, Melanie Rae Thon, Brett Easton Ellis, John Fante, Denis Johnson, Isaac Babel, Osamu Dazai, Ryu Murakami—as a corrective. In their fiction, the “constructedness” (“artificiality” isn’t quite right) of idiosyncratic first person always reminds me of the distinction between map and territory, between the “author brand,” or as Foucault says, “the author function” in discourse, and the unknowable human beings who’ve disappeared behind their texts.

As the constructed persona, I’m perfectly fine with the discipline “in my head and away from the club,” living on the edge, by my wits, freelancing and being a ghostwriter in a plague year. I’m even writing a novel based on it. I maintain a fierce, self-aggrandizing positivity and narrate myself as the protagonist of the story, on my hero’s journey, making the raw material of my life into text I hope people will find interesting.

But this is a plague year. Millions are out of work. The economy is flatlining. Although it may seem like that would have less of an effect on someone leading the introspective writing life, I’ve realized that without society, there’s nothing for me to eschew, no place get away from. Self-isolation means something different when everyone’s doing it.

The pandemic has changed everything in the course of a few months and we have changed, are changing, along with it. As Guitar Slim liked to say, “The things that I used to do, lord I won’t do no more”—not as a matter of preference, but as a matter of survival. Like most people, I want to live past next month. Yet, in order to do that, I need society to play along. And right now, society just isn’t up to it.

In The Atlantic, Yascha Mounk, a professor at Johns Hopkins, published a very dark, pessimistic appraisal of our future with COVID-19, observing that “After weeks in which it made sense to hope that something would happen to end this nightmare, the prospects for deliverance are more remote than ever.” He might be right. If he is, what then?

I read about drug cartels, poachers, and conmen taking advantage of the lockdown hysteria. I get into online discussions with fellow writers about whether Andrew Cuomo is doing the right thing and whether Bret Stephens knows what he’s talking about. And I ask the question everyone’s asking: if it all goes dark, what will become of us, of me?

It’s necessary to offer something to the world and receive things from it if you intend to function outside a monastery or an ashram. But, practicing my creative discipline, I’ve always felt I could be happy sitting in a small room, surrounded by books, with a narrow-ruled steno pad, a laptop, and a small refrigerator. I have a lot of memories and thoughts to explore. I have the voices of other writers always drifting around in my head and a very small circle of friends in the world who write to me. I’ve never wanted much more than that.

But these days I feel transparent and weightless, untethered. In one sense, it’s fine. I’m not afraid to die. I’ve accomplished most of the things I set out to accomplish in my life. But I would like to finish this novel. I’d like to see my third book of stories find a publisher. And even teach story writing to a few more people before I go. Those things would be nice, but they’re contingent on systems that are undergoing radical changes. I fear the old world is slipping away. I fear I am, too.

“Everything was all right for a while. You were kind.” She looks down and then goes on. “But it was like you weren’t there. Oh shit, this isn’t going to make any sense.” She stops.

I look at her, waiting for her to go on, looking up at the billboard. Disappear Here.

— Brett Easton Ellis, Less Than Zero

Ok Boomer

Consider this hypothetical. You’re standing in your kitchen, cutting slices of cheese with a razor-sharp carving knife. You realize there are such things as cheese knives, but you don’t have one. For those readers currently languishing in suburban opulence, who can’t imagine someone not owning a cheese knife, I’m here to tell you such people exist, and they are probably more numerous than you have imagined.

Anyway, you’re cutting some cheese. It’s not difficult because the knife is a diamond-sharp Japanese “Zebra” blade, perfectly weighted for carving your burned pot roast, which is otherwise as uncuttable as second base. Now let’s say you drop that knife in a moment of privileged carelessness and it goes point-down through the top of your foot. Stop screaming. You’re not going to die. But there is quite a bit of blood welling up in your slipper. Better attend to that. You limp to the bathroom, whimpering and cussing, and start looking for the antiseptic.

In spite of what you plan on telling your spouse (My hand was wet. It just slipped.), you really have no idea why or how this could have happened. All you know is that it hurts. Did you deserve it? Think about this. Did you deserve to have a skewered foot?

One argument says, yes, if you hadn’t been worrying about your Bitcoin investments at that moment and whether the new walnut end tables really express your essential joie de vivre, you might have paid closer attention to what you were doing. You might have taken better care. Now small ripples of dread and frustration will radiate through your life for the next few weeks the same way pain radiates through your foot.

Your mindset will be affected. Your spouse’s mindset will be affected. Maybe your acuity at your job will temporarily decrease. Your irritation levels with Ralph, your neighbor, when he decides to fire up the lawn mower at 5:40 AM next Sunday, may run considerably higher. You might even speak harshly to the cat—a small thing, like the cat himself, but surely not something he, as a fellow living being, deserves. You’re the one who dropped the knife, you careless dolt. There are consequences for everything. Close your mouth and own up to them. Be an adult for a change.

But another argument says, no, accidents will happen. No one wants to injure themselves and no one ever truly asks to be hurt. There are so many opportunities in modern life to harm yourself or others that it’s likely to happen, now and then, even if you aren’t naturally accident prone.

No matter how much care you take, there are acts of god; there are times you break your foot stepping off the train, even if you’re minding the gap; a tree hits your bedroom wall; a texting teenager rear-ends you 45 feet into an intersection and you almost get hit and have to wear a neck brace for a month; you drop your phone in the airport toilet; you forget your wallet at the register.

These sorts of things happen whether or not you look both ways, don’t inhale, read Consumer Reports, wear three condoms, and keep your windows triple-locked. Feeling ashamed and responsible for unforeseeable disasters is just adding insult to undeserved injury. Sit down. That’s right. Have a cookie. And tell me where it hurts.

Two good arguments: one about responsibility, the other about compassion. One is not better than the other, but here we stand on the diamond edge of that Zebra knife between them. Which one seems more persuasive on its face? Well, that depends on our emotions, doesn’t it? The argument that resonates more powerfully depends on who we are as emotional beings. The one we choose says volumes about us and very little about the event itself.

Hold that thought. Before we decide which argument style we prefer, let’s talk about how this distinction applies and let’s take it even further, foregrounding the discussion by characterizing the “baby boomers.” Because the boomers have been the deciders, standing on that diamond edge since 1946. And much of what terrifies us today was authored expressly and overtly by them choosing a flimsy kind of emotional “responsibility for the responsible” instead of the more compassionate feels—which tells us a lot about them, if not everything we need to know.

The boomers spent the precious freedoms their parents bought for them as traumatized adults in WWII and before that as traumatized children of the misunderstood, alcoholic, Silent Generation—and the boomers act like they earned it all themselves through true grit and moxie.

Actually, the boomers are the ones who economically fucked over Generation X. The boomers built the nuclear stockpiles, created the student debt crisis, lusted after Gordon Gekko and Ayn Rand, and are the ones who currently despise millennials more than any others. Well, we all despise the millennials. But still. We know who the boomers are. We’re still dealing with their fuckery.

There’s an internet catchphrase going around these days, “Ok Boomer,” which the dictionary tells us is used “often in a humorous or ironic manner, to call out or dismiss out-of-touch or close-minded opinions associated with the baby boomer generation and older people more generally.” Ah. That sounds about right for the generation that established our current ruinous, self-serving climate politics.

As Sorya Roberts puts it (quoting Michael Parenti) in “Happily Never After,” as the environment collapses, elite panic in “strong states with developed economies will succumb to a politics of xenophobia, racism, police repression, surveillance, and militarism and thus transform themselves into fortress societies while the rest of the world slips into collapse.” Isn’t that a lovely vision of the future? Most of the boomers won’t be around to see it. They’re going to die on the golf course well before that. But the rest of us might live to enjoy it. That is, if we’re the lucky ones.

In the art world, particularly in creative academia, worsening since about 1975, boomer narcissism has taken this form: there is always room for talented people. Oh, there are no jobs for you? You must not be one of the talented few (like me). Too bad. Even though, in the boomer generation, you could get a tenured position with an unpublished manuscript and no teaching experience.

“Always room for good people” is a veritable baby boomer mantra, the meritocratic fever dream of those steeped in imperial luxury, who turn beet-red when someone points out that the they got where they are because they were born into a fortunate time and place between global catastrophes; that the emperor is not a god; that the empire is not eternal; and that its luxuries were founded on a pylon of human skulls. Boomers comprise a large part of Donald Trump’s “base,” the leering retirees in the MAGA hats. And though academics generally despise 45, they conveniently overlook that he has more in common with them than any other generation.

So you’re a millennial or, hell forbid, a gen-Xer in your 40s and the socio-political-economic Zebra blade has now gone straight through your foot. Are you trying to stay interested in the impeachment? Are you crying “Why me?” when you realize that halving global greenhouse emissions by 2030 is neigh impossible at this point? Have you been taking solace in Oprah’s self-care philosophies and burning Gwyneth Paltrow’s special candle? Are you ready for what comes next? Are you one of the anointed few like dad was?

You’re not. You can’t be. But why not just pretend you are, just for a bit, after the Bactine and the Band-Aids, while the Parthenon burns?

On Knowing If You’re Any Good

If you’re a writer, you’ll live your life not knowing if you’re any good. And you’ll die not knowing. I think John Berryman said that.

After Phil Levine published his first book of poems, people said, yeah, but can you do it again? Then he did it again. Then they said, yeah, but have you been featured in the New York Times Review of Books? Then he got a review. So they said, yeah, but have you won any major awards? He won several. Then they said, yeah, but we remember you back when you were broke in Detroit. You’ll always be a bum.

There is no escape. Nobody from the old neighborhood wants to see you get ahead. It’s a law of nature, the Bumfuck Reflexive Property. You can ruin your life if you burn your emotional energy wondering whether they’re right. Every moment you spend doing that is a waste. But all writers do it.

Hang around with writers and artists and you realize they’ve got a particular tangible proficiency at their kind of art. Maybe they were born with it or, more likely, they worked hard at developing what little gift they had into something presentable. The gift, whatever it is, is real and observable. But whether they’re mediocre or brilliant, derivative or original, a flash in the pan or someone whose art is set to be preserved in the basement of Cheops, you will never know. More significantly, they will never know.

If you like their work, great. If you don’t, you can always recall the time they were broke and living in the projects across from Wayne State. HA. HA. HA. Let’s all laugh at the sad clown. Some people and their lousy choices. Am I right? If they were any good people would want to pay them for their work. I mean, that’s just common sense.

I suppose it’s sad when an artist hasn’t learned how to fail (or how to stubbornly and angrily reject failure), when she takes the Bumfuck to bed and makes love to it, when she’s covered in despair, when she finds herself thinking about her choices. The rest of us chose to avoid that humiliation early. We were smart and didn’t even try. Or if we did, we never let anyone see it and gave up shortly thereafter. And look at us today. We just got back from our annual trip to Florida. It’s a good life.

But she has to spend some nights staring at the wall, probing for answers that will never come. Because her friends and family don’t know what to tell her, even though they have many strongly held opinions on her work and direction in life. Her teachers didn’t know (even the ones who praised her back at clown school). And ultimately, she doesn’t know, can’t know, even if she wins a Golden Bozo next year and gets to put “Genius” on her resume. She might just be a lucky clown, a clown of the moment, a one clown wonder. How do you ever really, truly know if you’re any good?

Genius. Hell, she can barely afford lunch. And so the questions: am I actually a no-talent, deluded ass-clown? Was taking out a loan to go to clown school the worst decision of my life? Should I have listened to my old high-school friend who went straight into an apprenticeship as a waste management professional and who is now debt-free, pumping out the city’s shit everyday for a middle-five-figure salary? The dude owns his own house. He loves reminding me how debt-free he is. He loves it.

Can I say the same? Do I love being a clown? I thought I did. But now that I’m out of clown school, I feel so alone. At least back there I had a useful amount of social friction, mutually shared productive spite, the catty competitiveness of nervous art students to hold me up and distract me.

Now I only have these four walls and the dirty mirror over the sink and the constant message that if it doesn’t make money, it’s a hobby, not a calling. A life spent vacuuming out the municipal sewer, by that definition, would be the Grail Quest. But that tract house and the vacation package in Florida speaks for itself.

How good do I have to be to take clowning seriously, to argue that it is my reason for living and not just a lukewarm pastime that regularly torments me. Sometimes, I wonder what good is—if it is something metaphysical, some hidden imprimatur, some mysterious proof, like divine grace received only through predestination. Do we know it when we see it? Or do we see it because we only know what we’ve been told?

How much telling is good? How much showing? If I get the emotional effect I want by the last line of my story, does that justify anything I do along the way, any narrative impropriety—like Hemingway’s “Hills Like White Elephants,” one of the most structurally verfucked stories I have ever seen that nevertheless works? It works because it moves me. Me. Not necessarily you.

What’s more, when I get to the end, I know in the way that comes from having spent too much time with fellow ass-clowns, that “Hills Like White Elephants” would have never gotten a pass in clownshop. Poor sad clownbear. Put on your hardhat and gas mask. There’s shit pumping needs to be done.

I read the New Yorker and The Paris Review. For clowns, those are basically trade publications. Those clowns really know how to do it. They know what’s good, what’s right and wrong about art and culture, what should be published, what should be condemned. The people they feature—man, that is some serious clown shit. They really push the clownvelope. In fact, they are so serious at times that their work transcends everyday clowning and enters the Mime Plane. It’s a micro universe. All the mimes who ever existed and who ever will exist live there in an eternal limbo that can fit on the head of a pin. And yet it’s enormous. Space and time. You know. Like warm bubble-gum.

But I stay away from the mimes, like Alice Mimero and Jonathan Mimezen and Jeffrey Eumimedies and Mimeberto Eco. Their work is—I don’t even know how to describe it—it’s mysterious. Like pushing the wind or the transparent box or juggling the invisible chainsaws. Somehow, it’s supposed to seem dangerous or terrifying. Risky. But when an invisible chainsaw slips, there’s only invisible blood. Hard to see. You have to pretend it’s there. Mime stuff, you know. Everyone acts like they get it.

And yet they’re held up to us as the cultural elite. How does that work? Why are we still encouraged by the Big Six to think of these clowns as mysterious and compelling? I guess only those who put out effort to remain mysterious will continue to be seen that way. And perpetually wrapping yourself in a glamour of mystery is a lie. Because no one is actually that. But we lionize our artists. The publishing industry runs a lion circus. We want to believe they know something we don’t when they jump and roar.

Them lions is pathological. All they know is that gazelles are tasty. And us? We don’t even know that much.

I might know that shit stinks and pumping it for a living is a bummer. I know I’d give a hundred tract houses and a timeshare in Pensacola not to have that be the substance of my Grail Quest. I’d rather squander my life writing, even if I am a no-talent ass-clown.

But you? I’m not so sure about you. Maybe you’re not one of the Cheops Basement All-Stars yet. Maybe you’ll always be a bum somewhere in municipal Detroit, freezing in your bloodied clown suit. But I can tell you one thing. You’ll never really know if you’re any good. And you won’t be able to look at others for the answer. They’re all a bunch of ass-clowns, too.

All you can do is keep at it, day after day, hoping somebody somewhere sees what you see. All you can do is show up.

Writing the Hard Thing

If I could tell you the number of stories and novels I’ve begun writing and not finished, we’d be here too long. But “not finished” doesn’t mean “discarded.” It means what it says.

The difficulty comes when I’ve convinced myself that I’m one sort of writer (the consistent, cheerfully productive kind) as opposed the other, less glamorous (or, at least, less visible) sort—a slave to the vicissitudes of the moon or some shit, the guy with 25 ongoing projects and an inability to stop working on any of them.

I know this about myself. I tell myself that it’s all part of the bigger creative process. I imagine all these incomplete pieces fermenting, cross-pollinating, mutating. Nothing lost. Everything in motion. And I take refuge in those ideas and metaphors so I can keep working. Being a writer, I tell myself a story. But it might be bullshit self-deceit.

The Romantics smoked opium to get closer to the moon and further from the Victorian head trauma of “productivity.” And when my genre writer pals do highly Victorian social media posts that go, “Sigh. Only 10 pages today,” I wonder whether they’re writing from inspiration or simply turning a lathe in some Dickensian word factory. Productivity equals commercial success, while moonbeams are their own reward. Still, I have word count envy no matter what I do.

The problems of productivity and self-deceit are at the center of trying to write the hard thing. They are the essential obstacles in making the fiction I came here to make instead of clocking in and lathing out a bunch of words to satisfy something or someone else. I don’t want to produce that which has been assigned to me by industry, necessity, or convention. I hate obeying. But am I achieving anything in my disobedience? For that matter, is achievement even the point?

When yet another publishing industry blog post comes out sounding like the vehement Alec Baldwin scene from Glengarry Glen Ross, I feel repulsed. I don’t want to spend time creating a fucking audience platform. Being an artist is not about “closing.” Just doing the actual writing takes up all my energy. I don’t want to frame pieces of my fiction as marketable units. I want to sit in a moonbeam and make something that arises from my own unique imperatives and disposition. I want the serendipity of inspiration. I live for it. And I resist the overtures of commercialism dedicated to consumption and to bullying artists into seeing themselves as part of a service industry.

Unfortunately, I also can’t avoid wanting the world to read my work and maybe give me some money so I can feed and clothe myself. It’s terrifying sometimes. Years ago, at an AWP conference, talking with a publisher after I put out Gravity, my first collection of stories, I felt like Nunez in “The Country of the Blind”—faced with the choice of getting what I loved if I voluntarily blinded myself or seeing clearly and climbing out of the hidden valley forever. In the end, I chose to keep my eyes.

“If you want to get a second book out using the momentum of your first,” he said, “you need to complete the manuscript in less than a year. More than that and people forget who you are. You won’t be able to position it. You’ll be starting over.” Six years later, my second book was done. And he was correct: from the marketing, word factory standpoint, I was starting over. From a creative-process standpoint, those six years were predicated on the six that came before. I wasn’t starting over. I was writing something hard that had emerged from my ongoing creative process, something I couldn’t have written in under a year.

Finishing writing in one’s own time instead of in service to the word factory is difficult. Discovering one’s limitations as an artist and then transcending them is very difficult. Putting in the years is difficult. Doing this up to and beyond age 30 is not only difficult but scary. Nevertheless, all can be accomplished if one is willing to believe in something greater than the word count. One says, it’s all part of my creative process and tries to calm down. One decides not to read (or write) certain self-aggrandising Facebook posts.

Of course, there might not be a bigger process. Maybe there is only Random House, Amazon, AWP conference ugliness, building a platform, positioning and branding, and Best American Monotony. Maybe. Maybe we exist in a world full of cynical anti-creative money-making ventures, cautious art, and nothing else. It’s always possible. The thought of it sometimes keeps me up at night, especially in those blocked periods of worrying and not writing.

It’s like reading about nuclear war or the earth dying from climate change: you have no agency, no option to mitigate the damage, soulless politicians are making horrible decisions, and there is only one way this can end. Apocalypse. Tragedy. No one at the wheel. Inhuman corporations controlling everything. And death, ignominious and unnoticed, unless you get with the program and start churning out formulaic units.

Capitalism wins. It usually does. But if there is a bigger process at work in your struggle to be an artist, it can’t have anything to do with metaphors of productivity on a factory timeline. That is a reality you must not accept.

How does a writer know what’s real? Is it moonbeam or production line? Is it both? Can it be both? Andy Warhol, Ernest Hemingway, and David Bowie say yes. For the rest of us, maybe not. For every Warhol, Hemingway, and Bowie, there are multitudes who weren’t lucky enough to have their unique artistry coincide with commercial demand.

Hugh Howey likes to write about Wool the way Elon Musk talks about launching a roadster into space: let me tell you about my unique genius and the origin of my success. But self-publishing fame and running a car company have one thing in common that never gets discussed: they exist because they are timely. So it is with any highly lucrative creative effort. And that intersection has to do with luck. Meanwhile, someone out there is no doubt making Peking opera, but they are unlikely to be buying villas on the Riviera anytime soon. Nobody cares. Their units don’t ship. And yet they also have the favor of the moon.

Writers are especially predisposed to misunderstand what is real—what is objective versus just a moonbeam. They spend a lot of time deliberately thinking in metaphors, some more useful than others. And if they’re not paying attention to their minds, they can mistake such metaphors for objective reality (which, incidentally, has nothing to do with capitalist realism). Over-absorption in a world of imaginative metaphors can become a source of anxiety when the non-make-believe world reaches out and reminds us that we can’t live totally in our imaginations. Make your Peking opera, sure, but also accept that the six years you put into it mean nothing in terms of branding and positioning.

A writer will see something and begin to imagine things about it—everyone does this, but writers seem to do it with particular intensity—and before long the writer starts to feel like he or she knows it or, even worse, is it. Then something from the world of physics and money communicates: no, you are not that. You can’t imagine yourself to fame and fortune if you’re doing original work. You might get lucky, yes, and I hope you (I hope I) do. But commerce and true creativity exist in different spaces.

So I look at my 25 open projects with a bit of trepidation as the days go by. I’m turning 46 this month. I’ve published a lot of stories in magazines and two books. These have been hard things. Are they enough? Will they ever be enough?

Don’t worry, I tell myself. There’s bigger process at work. There must be.