Turnip, n.

Fresh garbage. . .
Fresh garbage. . .

Well, look beneath your lid some morning,
See those things you didn't quite consume
The world's a can for your fresh garbage. . .

Fresh garbage. . .
Fresh garbage. . .

– Spirit, '68

Turnip, n.
1. botany: an unbleadable fodder or growth subsisting between a rock and a hard-on, of late spreading to northerly latitudes;
2. cybernetics: the penultimate object of the course of progressive consumption prefatory to a desert of cannibalic pellagroid.

– Epistle to a turnip

It is becomining obvious to all that a sequestor has etymological affinity with the verb, 'to squeeze'. Even so, as exageration is not always a reaction-formation, nonsense needn't be a defense mechanism; purposelessness is no mere substitute for drive – it's just more fun – in the same fashion that "CAPITAL" is just a giant Martian "BANTH" [a "cat-like" carnivorous scavenger] with material implications. Like digital dollars, virtual reality is without nutritive substance no matter one's sense of taste. As the laws of thermal dynamics clearly illustrate, even god is impotent without his pressure cooker and cadres of deathless archers. Besides a profitable expenditure, cops & armies are the necessary bet-hedgers 'til the debate is concluded in mutual insolvency, hence TS's prophetic whimper and not a bang:

– see The Hollow Men

[On that note, just like a Tenessee boy named "Sherman" or even honest "Abe" at home or over sea, what self-respecting theo-sophist joker would give a son the name of a fourteenth-century tyrant who in bloody wars procured himself, for all posterity, a bigger dick than even allah? Goodness me! There may just be an inverse ratio of imaginary senses to official intelligences. So who now's being most reactionary?]

THE ETHERIALIST & REALIST DEBATE:

"Come!" he whispered. "Or he will have the bowmen upon you, and this time there will be no escape. Did you not see how futile is your steel against thin air!"

Carthoris turned unwillingly to follow. As the two left the room he turned to his companion.

"If I may not kill thin air," he asked, "how, then, shall I fear that thin air may kill me?"

"You saw the Torquasians fall before the bowmen?" asked Jav.

Carthoris nodded.

"So would you fall before them, and without one single chance for self-defence or revenge."

As they talked Jav led Carthoris to a small room in one of the numerous towers of the palace. Here were couches, and Jav bid the Heliumite be seated.

For several minutes the Lotharian eyed his prisoner, for such Carthoris now realized himself to be.

"I am half convinced that you are real," he said at last.

Carthoris laughed.

"Of course I am real," he said. "What caused you to doubt it? Can you not see me, feel me?"

"So may I see and feel the bowmen," replied Jav, "and yet we all know that they, at least, are not real."

Carthoris showed by the expression of his face his puzzlement at each new reference to the mysterious bowmen—the vanishing soldiery of Lothar.

"What, then, may they be?" he asked.

"You really do not know?" asked Jav.

Carthoris shook his head negatively.

"I can almost believe that you have told us the truth and that you are really from another part of Barsoom, or from another world. But tell me, in your own country have you no bowmen to strike terror to the hearts of the green hordesmen as they slay in company with the fierce banths of war?"

"We have soldiers," replied Carthoris. "We of the red race are all soldiers, but we have no bowmen to defend us, such as yours. We defend ourselves."

"You go out and get killed by your enemies!" cried Jav incredulously.

"Certainly," replied Carthoris. "How do the Lotharians?"

"You have seen," replied the other. "We send out our deathless archers—deathless because they are lifeless, existing only in the imaginations of our enemies. It is really our giant minds that defend us, sending out legions of imaginary warriors to materialize before the mind's eye of the foe.

"They see them—they see their bows drawn back—they see their slender arrows speed with unerring precision toward their hearts. And they die—killed by the power of suggestion."

"But the archers that are slain?" exclaimed Carthoris. "You call them deathless, and yet I saw their dead bodies piled high upon the battlefield. How may that be?"

"It is but to lend reality to the scene," replied Jav. "We picture many of our own defenders killed that the Torquasians may not guess that there are really no flesh and blood creatures opposing them.

"Once that truth became implanted in their minds, it is the theory of many of us, no longer would they fall prey to the suggestion of the deadly arrows, for greater would be the suggestion of the truth, and the more powerful suggestion would prevail—it is law."

"And the banths?" questioned Carthoris. "They, too, were but creatures of suggestion?"

"Some of them were real," replied Jav. "Those that accompanied the archers in pursuit of the Torquasians were unreal. Like the archers, they never returned, but, having served their purpose, vanished with the bowmen when the rout of the enemy was assured.

"Those that remained about the field were real. Those we loosed as scavengers to devour the bodies of the dead of Torquas. This thing is demanded by the realists among us. I am a realist. Tario is an etherealist.

"The etherealists maintain that there is no such thing as matter—that all is mind. They say that none of us exists, except in the imagination of his fellows, other than as an intangible, invisible mentality.

"According to Tario, it is but necessary that we all unite in imagining that there are no dead Torquasians beneath our walls, and there will be none, nor any need of scavenging banths."

"You, then, do not hold Tario's beliefs?" asked Carthoris.

"In part only," replied the Lotharian. "I believe, in fact I know, that there are some truly ethereal creatures. Tario is one, I am convinced. He has no existence except in the imaginations of his people.

"Of course, it is the contention of all us realists that all etherealists are but figments of the imagination. They contend that no food is necessary, nor do they eat; but any one of the most rudimentary intelligence must realize that food is a necessity to creatures having actual existence."

"Yes," agreed Carthoris, "not having eaten to-day I can readily agree with you."

"Ah, pardon me," exclaimed Jav. "Pray be seated and satisfy your hunger," and with a wave of his hand he indicated a bountifully laden table that had not been there an instant before he spoke. Of that Carthoris was positive, for he had searched the room diligently with his eyes several times.

"It is well," continued Jav, "that you did not fall into the hands of an etherealist. Then, indeed, would you have gone hungry."

"But," exclaimed Carthoris, "this is not real food—it was not here an instant since, and real food does not materialize out of thin air."

Jav looked hurt.

"There is no real food or water in Lothar," he said; "nor has there been for countless ages. Upon such as you now see before you have we existed since the dawn of history. Upon such, then, may you exist."

"But I thought you were a realist," exclaimed Carthoris.

"Indeed," cried Jav, "what more realistic than this bounteous feast? It is just here that we differ most from the etherealists. They claim that it is unnecessary to imagine food; but we have found that for the maintenance of life we must thrice daily sit down to hearty meals.

"The food that one eats is supposed to undergo certain chemical changes during the process of digestion and assimilation, the result, of course, being the rebuilding of wasted tissue.

"Now we all know that mind is all, though we may differ in the interpretation of its various manifestations. Tario maintains that there is no such thing as substance, all being created from the substanceless matter of the brain.

"We realists, however, know better. We know that mind has the power to maintain substance even though it may not be able to create substance—the latter is still an open question. And so we know that in order to maintain our physical bodies we must cause all our organs properly to function.

"This we accomplish by materializing food-thoughts, and by partaking of the food thus created. We chew, we swallow, we digest. All our organs function precisely as if we had partaken of material food. And what is the result? What must be the result? The chemical changes take place through both direct and indirect suggestion, and we live and thrive."

Carthoris eyed the food before him. It seemed real enough. He lifted a morsel to his lips. There was substance indeed. And flavour as well. Yes, even his palate was deceived.

Jav watched him, smiling, as he ate.

"Is it not entirely satisfying?" he asked.

"I must admit that it is," replied Carthoris. "But tell me, how does Tario live, and the other etherealists who maintain that food is unnecessary?"

Jav scratched his head.

"That is a question we often discuss," he replied. "It is the strongest evidence we have of the non-existence of the etherealists; but who may know other than Komal?"

"Who is Komal?" asked Carthoris. "I heard your jeddak speak of him."

Jav bent low toward the ear of the Heliumite, looking fearfully about before he spoke.

"Komal is the essence," he whispered. "Even the etherealists admit that mind itself must have substance in order to transmit to imaginings the appearance of substance. For if there really was no such thing as substance it could not be suggested—what never has been cannot be imagined. Do you follow me?"

"I am groping," replied Carthoris dryly.

"So the essence must be substance," continued Jav. "Komal is the essence of the All, as it were. He is maintained by substance. He eats. He eats the real. To be explicit, he eats the realists. That is Tario's work.

"He says that inasmuch as we maintain that we alone are real we should, to be consistent, admit that we alone are proper food for Komal. Sometimes, as to-day, we find other food for him. He is very fond of Torquasians."

"And Komal is a man?" asked Carthoris.

"He is All, I told you," replied Jav. "I know not how to explain him in words that you will understand. He is the beginning and the end. All life emanates from Komal, since the substance which feeds the brain with imaginings radiates from the body of Komal.

"Should Komal cease to eat, all life upon Barsoom would cease to be. He cannot die, but he might cease to eat, and, thus, to radiate."

"And he feeds upon the men and women of your belief?" cried Carthoris.

"Women!" exclaimed Jav. "There are no women in Lothar. The last of the Lotharian females perished ages since, upon that cruel and terrible journey across the muddy plains that fringed the half-dried seas, when the green hordes scourged us across the world to this our last hiding-place—our impregnable fortress of Lothar.

"Scarce twenty thousand men of all the countless millions of our race lived to reach Lothar. Among us were no women and no children. All these had perished by the way.

"As time went on, we, too, were dying and the race fast approaching extinction, when the Great Truth was revealed to us, that mind is all. Many more died before we perfected our powers, but at last we were able to defy death when we fully understood that death was merely a state of mind.

– E. R. Burroughs: The Marxian Series

The Poetic Principle, The Poetical Effect

Time and Space... It is not nature which imposes them upon us, it is we who impose them upon nature because we find them convenient.

Does the harmony the human intelligence thinks it discovers in nature exist outside of this intelligence? No, beyond doubt, a reality completely independent of the mind which conceives it, sees or feels it, is an impossibility.

It is because simplicity and vastness are both beautiful that we seek by preference simple facts and vast facts; that we take delight, now in following the giant courses of the stars, now in scrutinizing the microscope that prodigious smallness which is also a vastness, and now in seeking in geological ages the traces of a past that attracts us because of its remoteness.

– Henri Poincaré

So whose reality is it? In dream or an induced halucination, the figurative frame of experience is taken as if it were literal, like it was mana for sympathetic magic or how some petrol can relate reality to napalm, the lit fuse or imaginative figment is required to even notice another's torment. Unless it's pulled a trigger, the literary idea of it is absurd: words never do justice. At best they uncover a sewer-hole or open a window-shade like a dropped jaw just prior to a bout with nausea or the wink and a grin reeking from a ghastly intruder. It's only the uncensored eyes and the nose who are first to take notice and it's read from a face, not a page. No act is believable if the ego's still visible. Otherwise the play is deceptive, an illusion.

Only an artist could pull off the scam to not only survive but get paid selling their own internal organs on the open market or with them playing tunes within a church. Though the effect is the same, opposed to expressions of pretentious fakery, at least authentic unfleshly possession does not well succumb to practice. A synonym for magical powers or imagination, empathy can never be sold or bought, it can't even be rhymed with commodity exchange without a major metamorphosis like a bash on the head from a fallen flowerpot. Flights of fantasy are not an enigma. It's the fear of a landing which calls into question a developing sense of paranoia. Otherwise, whose business is it anyway, however well-reduced to a materialist economy? Dissemblance of mentality is only that which interferes with work – otherwise the label would be "criminal" so you'd have to pass inspection by the county clerk.

And in regard to Truth, if, to be sure, through the attainment of a truth we are led to perceive a harmony where none was apparent before, we experience at once the true poetical effect; but this effect is referable to the harmony alone, and not in the least degree to the truth which merely served to render the harmony manifest.

We shall reach, however, more immediately a distinct conception of what the true Poetry is, by mere reference to a few of the simple elements which induce in the Poet himself the true poetical effect.

He recognises the ambrosia which nourishes his soul in the bright orbs that shine in Heaven – in the volutes of the flower – in the clustering of low shrubberies – in the waving of the grain-fields – in the slanting of tall eastern trees – in the blue distance of mountains – in the grouping of clouds – in the twinkling of half-hidden brooks – in the gleaming of silver rivers – in the repose of sequestered lakes – in the star-mirroring depths of lonely wells. He perceives it in the songs of birds – in the harp of Aeolus – in the sighing of the night-wind – in the repining voice of the forest – in the surf that complains to the shore – in the fresh breath of the woods – in the scent of the violet – in the voluptuous perfume of the hyacinth – in the suggestive odour that comes to him at eventide from far-distant undiscovered islands, over dim oceans, illimitable and unexplored.

While the epic mania, while the idea that to merit in poetry prolixity is indispensable, has for some years past been gradually dying out of the public mind, by mere dint of its own absurdity, we find it succeeded by a heresy too palpably false to be long tolerated, but one which, in the brief period it has already endured, may be said to have accomplished more in the corruption of our Poetical Literature than all its other enemies combined. I allude to the heresies of The Didactic. It has been assumed, tacitly and avowedly, directly and indirectly, that the ultimate object of all Poetry is Truth. Every poem, it is said, should inculcate a moral, and by this moral is the poetical merit of the work to be adjudged. We Americans especially have patronized this happy idea, and we Bostonians very especially have developed it in full. We have taken it into our heads that to write a poem simply for the poem's sake, and to acknowledge such to have been our design, would be to confess ourselves radically wanting in the true poetic dignity and force: – but the simple fact is that would we but permit ourselves to look into our own souls we should immediately there discover that under the sun there neither exists nor can exist any work more thoroughly dignified, more supremely noble, than this very poem, this poem per se, this poem which is a poem and nothing more, this poem written solely for the poem's sake.

With as deep a reverence for the True as ever inspired the bosom of man, I would nevertheless limit, in some measure, its modes of inculcation. I would limit to enforce them. I would not enfeeble them by dissipation. The demands of Truth are severe. She has no sympathy with the myrtles. All that which is so indispensable in Song is precisely all that with which she has nothing whatever to do. It is but making her a flaunting paradox to wreathe her in gems and flowers. In enforcing a truth we need severity rather than efflorescence of language. We must be simple, precise, terse. We must be cool, calm, unimpassioned. In a word, we must be in that mood which, as nearly as possible, is the exact converse of the poetical. He must be blind indeed who does not perceive the radical and chasmal difference between the truthful and the poetical modes of inculcation. He must be theory-mad beyond redemption who, in spite of these differences, shall still persist in attempting to reconcile the obstinate oils and waters of Poetry and Truth.

– E. A. Poe, The Poetic Principle

"At bottom Kropotkin conceived nature as a kind of Providence, thanks to which there had to be harmony in all things, including human societies. And this has led many anarchists to repeat that “Anarchy is Natural Order”, a phrase with an exquisite kropotkinean flavour. If it is true that the law of Nature is Harmony, I suggest one would be entitled to ask why Nature has waited for anarchists to be born, and goes on waiting for them to triumph, in order to destroy the terrible and destructive conflicts from which mankind has already suffered. Would one not be closer to the truth in saying that anarchy is the struggle, in human society, against the disharmonies of Nature?"

– Errico Malatesta