'Tis Whiter Than an Indian Pipe ...

Zena McKeown: Ghost Flowers (2023) [1]

Instagram: @zeddybear

 

 

What do you get if you cross a floraphile with a hauntologist? The answer, of course, is someone who loves ghost flowers ...

 

As the name Monotropa uniflora implies, the ghost plant - a flowering herbaceous perennial native to temperate regions of Asia and the Americas - is one of a kind and uniquely beautiful. If usually the flowers have a waxy white colouration, some specimens are marked with black flecks or seem to glow with an eerie pinkish hue.

 

Unlike green plants rich in chlorophyll and which synthesise nutrients via photosynthesis, ghost plants are mycoheterotrophic, meaning that they parasitically feed off underground fungi (which live in turn on the root systems of trees). Since they are not directly dependent on sunlight, therefore, it means that ghost plants can grow in very dark environments, such as the undergrowth of dense forests. 

 

All this adds to their spooky reputation - as does the fact that the plant contains glycosides which can be toxic to humans (though not the bumblebees and other insects that disperse their pollen). Having said that, if cooked correctly, ghost plants are perfectly safe to eat and are said to have a flavour similar to asparagus.  

 

The renowned American poet Emily Dickinson loved ghost plants and they feature in several of her verses. She drafted this poem in her own fair hand on a fragment of paper in 1879: 

 

'Tis whiter than an Indian Pipe - 

'Tis dimmer than a Lace - 

No stature has it, like a Fog 

When you approach the place - 

Not any voice imply it here - 

Or intimate it there - 

A spirit - how doth it accost - 

What function hath the Air? 

This limitless Hyperbole 

Each one of us shall be - 

'Tis Drama - if Hypothesis 

It be not Tragedy - [2]

 

 

Notes

 

[1] This is an early sketch (pastel on paper) by Miss McKeown (used with kind permission of the artist). The finished work can be viewed on her Instagram account: @zeddybear

 

[2] Emily Dickinson, 'Tis whiter than an Indian Pipe, poem, 1879, Amherst College Archives & Special Collections. Click here to see the handwritten original at the Morgan Library & Museum (New York).   

Black Sun Flower

Black Sun Flower (SA/2023)

 

 

Is it just me, or is there not a suggestion in the flower on the left of the sun-wheel symbol [1] that Nazi occultists had such a fondness for? 

 

I think there is: and it makes one wonder whether it serves to illustrate Oscar Wilde's anti-mimetic contention that life imitates art [2]; or, alternatively, proves that even a flower can be fascist?  

 

Either way, I think we can all agree that at the core of every flower burns something obscene and evil, like a tiny black sun, and that this is something that many poets, philosophers, and gardeners remain deeply uncomfortable with. 

 

In fact, Bataille is one of the few writers who dares to stare into the heart of vegetal darkness, affirming the inexpressible reality of the flower and rejecting the sexless and sunless descriptions traditionally offered [3].

 

 

Notes

 

[1] The schwarze Sonne symbol originated in Nazi Germany and is now employed by neo-Nazis and other far-right individuals and groups. 

      The symbol consists of twelve radial sig runes and was used as a design element in Heinrich Himmler's SS castle at Wewelsburg. It is uncertain whether it held any particular significance for Himmler, but the black sun later became linked with neo-Nazi occultism and used as a substitute for (or variant of) the classic swastika design. 

      For a Lawrentian take on this concept of the black sun, see the post entitled 'Excessive Brightness Drove the Poet into Darkness' (3 Oct 2021): click here. 

 

[2] See Wilde's essay 'The Decay of Lying', Intentions (1891). An earlier version of the essay was published in the literary magazine The Nineteenth Century, in January 1889.

[3] I'm paraphrasing here form an earlier post entitled 'Fleurs du Mal' (25 April 2015): click here. 

 

 

Readers might like to see a related post to this one on how Jamie Reid's Cambridge Rapist motif haunts the natural world: click here.

On Lightness of Being (In Memory of Milan Kundera)

 

'Life which disappears once and for all, which does not return is without weight 

and whether it was horrible, beautiful, or sublime means nothing at all.'

 

I. 

 

Milan Kundera, the Czech-French novelist who died earlier this month, aged 94, was one of those writers whom I tried (but failed) to read and to love - Umberto Eco would be another such author. 

 

And so it is that the only work of his to which I ever returned was the philosophical novel for which he is best remembered, The Unbearable Lightness of Being (1984) [1]. And it's this work about which I'd like to make some brief remarks ...

 

 

II.   

 

Set in the late 1960s and early '70s - i.e., during and just after the so-called Prague Spring period - it is the tale of a sex-obsessed surgeon, Tomáš, who eventually learns how to love and remain faithful to his wife, Tereza, an animal-loving photographer with hang-ups about her body. 

 

It is the story also of Tomáš's mistress and confidante, Sabina, an artist who has declared war on kitsch and puritanism and wishes to lead a life of extreme lightness [2].

 

Essentially, the novel challenges Nietzsche's thought of eternal recurrence; an idea which, were it true - or were we to take it seriously and act as if it were true - would lie upon our actions as the greatest weight. 

 

Kundera obliges his characters (and readers) to ask themselves how they would live were they to know for sure that they only have one life to live and that which occurs in life does so once and once only - would this lightness of being bring freedom and happiness, or become unbearable: for without weight (i.e. existential meaning), do not all our actions become trivial and worthless? [3]

 

 

III.

 

Einmal ist keinmal, as our German friends like to say - i.e., once is never enough; indeed, once is as good as never having happened at all. If a human life, for example, fails to forever return, then once it is over it is truly over and the universe can simply carry on in utter indifference.

 

Obviously, as a floraphile - that is to say, as one who loves flowers and locates their beauty precisely in the fact that they bloom and then fade with no sense of shame, or responsibility, or significance - I am not particularly troubled by such a thought, nor do I accept the logic. 

 

And whilst I don't think we can ever become soulless like the flowers - or that this would be desirable - that doesn't mean that men and women should forever live as beasts of burden, weighed down by moral seriousness.      

 

Similarly, as a lover of birds, I approve of young women like Sabina learning how to fly in defiance of the spirit of gravity - even if that means they must first hollow out their bones; it is better to live in freedom with nothing to eat, than un-free and over-stuffed, as someone once wrote [4]. 

 

However, like Nietzsche, I would also counsel taking things slowly, cautiously. 

 

For if, like Sabina, you want to learn how to fly, then you must first learn how to stand and to walk and to run and to climb. And to do that, you need to develop strong legs and that means remaining true to the earth and practicing a little weight training.     

     

 

Notes

 

[1] Written in 1982, in Czech, as Nesnesitelná lehkost bytí, it was first published in a French translation as L'insoutenable légèreté de l'être (Gallimard, 1984). That same year, it was also translated into English from Czech by Michael Henry Heim and published by Harper & Row in the US and Faber and Faber in the UK. 

 

[2] The novel also introduces us to Sabina's other lover, Franz - a kindly academic and idealist who might have been better advised to stick to his books and not get mixed up with women like Sabina - and a smiling, cancer-ridden dog belonging to Tomáš and Tereza who, for all their flaws, love this poor mutt and so pass what for Kundera is the true moral test of mankind; namely, whether one can or cannot display kindness for those creatures at one's mercy.

 

[3] Kundera is aware that this debate within philosophy between those who favour weight and those who champion lightness is as old as the Greek hills and can be traced back to the pre-Socratic thinker Parmenides (who thought the latter positive and the former negative).

 

[4] See the post entitled 'On Dance as a Method of Becoming-Bird' (10 Oct 2015): click here.  

With thanks to Thomas Bonneville for providing the insight into Kundera's animal-based ethics.

 

 

All Flowers are Evil (Even Lilies of the Valley)

Lily of the valley (Convallaria majalis)

Photo by Ivar Leidus on Wikimedia Commons

 

 

A reader writes:

 

"I was shocked to discover from a recent post on Torpedo the Ark that even innocent-looking daffodils are highly toxic, containing as they do the alkaloid poison lycorine [1]. Does this suggest, do you think, that Nature is not only inherently dangerous, but evil?"   

 

That's an interesting question; one that has exercised theologians for millennia. 

 

And I have to admit, I rather like the (Gnostic) idea of a material universe that is fundamentally imperfect; the creation of a malevolent demiurge, rather than a Supreme Being who is wholly Loving and Good. 

 

For it seems to me that it is solely in such a universe that colourful, perfumed and, yes, sometimes poisonous flowers blossom, only then to fade and pass away with transient loveliness. 

 

For whilst in an Ideal Heaven, flowers are colourless, odourless and everlasting [2], it is only in a world that knows death - or on the winding path to Hell - that scarlet poppies grow ... [3]      

     

 

Notes

 

[1] The post referred to is the one of 16 March 2023 entitled 'Continuous as the Stars That Shine': click here. 

      Without wishing to shock my anonymous correspondent still further, it may interest them to know that many flowering plants commonly found in UK gardens - not just daffodils - are in fact poisonous; this includes my mother's favourite, lily of the valley, which, whilst loved for its delicate scent, is extremely toxic due to a high concentration of cardiac glycosides. Even the ever-popular hydrangea contains small amounts of cyanide.   

 

[2] See D. H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins, (Cambridge University Press, 1980), p. 144. 

      Commenting on the Heaven dreamed of by those who long for the end of the actual world, Lawrence writes: "How beastly their New Jerusalem, where the flowers never fade, but stand in everlasting sameness."     

 

[3] See the earlier post 'Little Hell Flames: On D. H. Lawrence's Poppy Philosophy' (29 May 2021): click here.  And see also the even earlier post, 'Fleurs du Mal' (25 April 2015): click here. 

Continuous as the Stars That Shine ...

Osterglocken (SA/2023)

 

"When all at once I saw a crowd / A host, of golden daffodils ..." 

 

I. 

 

Often known by its Latin name - Narcissus [1] - the daffodil was as highly regarded in the ancient world as it is within the modern era: Greek philosopher and floraphile Theophrastus, for example, often mentioned them in his botanical writings; as did the Roman author and naturalist Pliny the Elder. 

 

However, it was left to the 18th-century Swedish botanist Linnaeus to formally identify them as a genus in his Species Plantarum (1753), at which time there were only six known species, whereas now there are over fifty (although the exact number remains disputed) [2].   

 

And it was left to the British Romantic poets to really establish the cultural and symbolic importance of the narcissus in the modern imagination. For with the exception of the rose and the lily, no flower blossoms more within the pages of English literature than the daffodil; Wordsworth, Shelley, and Keats all wrote of the eternal joy that these flowers can bring.  

 

 

II. 

 

But surely everyone - not just William Wordsworth and the Welsh - loves to see daffodils flowering in the spring, don't they? 

 

At any rate, I love them: I love their bright golden colour and the manner in which a trumpet-shaped corona is surrounded by a six-pointed star formed by the tepals; and I love the fact they come up every year, regardless of external conditions, nodding in defiant affirmation of life.    

But my love of daffoldils is also a class thing; the common daffodil growing by the roadside and at the bottom of the garden has none of the ornamental superiority or cultivated pretension of the tulip (a bulb that is in my mind forever associated with the nouveaux riches in 17th-century Europe). 

 

 

III.

 

When I was a child - and neighbours still had front gardens, not driveways - I used to love stealing daffodils every Easter to give to my mother and I was touched that MLG should remember this and placed a single yellow flower in my mother's coffin prior to her funeral; she would have liked that [3]. 

 

And, of course, even without the personal context, such a gesture would have been entirely appropriate. For whilst daffodils often symbolise rebirth and resurrection, so too are they closely associated with death ...

 

The ancient Egyptians, for example, used to make decorative use of narcissi in their tombs, whilst the ancient Greeks considered these flowers sacred to both Persephone and Hades. Indeed, the former was said to be picking daffodils when she was abducted by the latter and taken to the Underworld.

 

The fact is, like many beautiful-looking things, daffodils are highly toxic, containing as they do the alkaloid poison lycorine - mostly in the bulb, but also in the stem and leaves - and if you ingest enough lycorine then death will follow a series of very unpleasant symptoms including acute abdominal pains, vomiting, diarrhea, trembling, convulsions and paralysis.  

 

So do make sure, dear reader, that you know your onions and never confuse these with daffodil bulbs ... 

    

 

Notes

 

[1] According to Greek myth, the beautiful-looking young man of this name - Νάρκισσος - rejected the romantic advances of others, preferring instead to gaze fixedly at his own reflection in a pool of water. After his death, it is said that a flower sprouted in the spot at which he spent his life sitting. 

      Interestingly, although the exact origin of the name is unknown, it is often linked etymologically to the Greek term from which we derive the English word narcotic (Narcissus was essentially intoxicated by his own beauty). 

      As for the word daffodil, this seems to be a corruption of asphodel, a flowering bulb to which the former is often compared.

 

[2] In 2006, the Royal Horticultural Society's International Daffodil Register and Classified List identified 87 species. But according to the World Checklist of Selected Plant Families produced in 2014, there are only 52 species (along with at least 60 hybrids). Whatever the correct figure might be, the fact is that many wild species have already become extinct and many others are increasingly under threat due to over-collection and the destruction of natural habitats.

 

[3] When my mother died last month, aged 96, she had been living with dementia for almost a decade and it might be noted in relation to our topic here that daffodils produce a number of alkaloids that have been used in traditional forms of healing and one of which - gelantamine - is exploited in the production of a modern medicinal drug used to treat cognitive decline in those with Alzheimer's.     

 

 

This post is for Maria.

 

 

Jane Ciracylides: the Girl with Insect Eyes (Notes on 'Prima Belladonna' by J. G. Ballard)

Ilaria Novelli (aka Ila Pop): Jane Ciracylides (2020) 

Mixed media painting on cotton paper (23 x 31 cm)

 

 

I. 

 

'Prima Belladonna' (1956) was J. G. Ballard's first published short story [a].

 

It can be found in the 1971 collection Vermilion Sands, which, according to the author, celebrates the neglected virtues of the lurid and bizarre within a surreal sci-fi setting described by Ballard as the visionary present or inner space; the former referring to the future already contained within the present and the latter referring to the place where unconscious dreams, fears, and fantasies meet external reality.

 

The three male characters - Harry Miles, Tony Devine, and Steve Parker (the tale's narrator) - don't particularly interest; certainly not in the way that Jane Ciracylides - a singer who performs in a casino lounge at the Vermilion Sands resort - fascinates with her alien good looks:

 

"Whatever else they said about her, everyone had to agree she was a beautiful girl, even if her genetic background was a little mixed. The gossips at Vermilion Sands soon decided there was a good deal of mutant in her, because she had a rich patina-golden skin and what looked like insects for eyes [...]" [b] 

 

As Harry says, whilst he and his two friends voyeuristically perv on Jane as she parades around the apartment opposite "wearing almost nothing except a large metallic hat" [2] and revealing the "sinuous lines of her thighs and shoulders" [2], here is a goddess "'straight out of the primal apocalyptic sea'" [2]. 

 

Harry knows that in order to seduce such a woman, you need to approach her in a shy somewhat hesitating manner: "'Nothing urgent or grabbing.'" [2] This shows a lover's wisdom: for hesitation is the courage to go slowly; to resist the urge to violently seize hold of that which one desires.   

Not that Harry gets to put his hands on Jane. Rather, it's Parker to whom she seems attracted (even though, by his own confession, he is out of her league), after visiting his little shop of singing plants (choro-flora) the next morning and admiring his blooms: 

"She walked over to a bank of mixed ferns and stood looking at them. The ferns reached out towards her and trebled eagerly in their liquid fluted voices.

      'Aren't they sweet?' she said, stroking the fronds gently. 'They need so much affection.'" [5]

 

Reminiscing on their first meeting, Parker recalls: 

 

"Under the black beach robe her skin was a softer, more mellow gold, and it was her eyes that held me. I could see them under the wide-brimmed hat. Insect legs wavered delicately round two points of purple light." [5]

That's a rather disturbing description of Jane's eyes; not so much the two points of purple light at their centre, but the wavering insect legs that surround them. It reminds one of stories that appeared in the English press two or three years ago about a girl in India and a woman in Taiwan who had insects living in their eyes [c]. 

 

Uninterested in the plants Parker initially tries to sell her - a Sumatra Samphire and a Louisian Lute Lily - to make her new apartment feel less lonely, Jane slowly raised her hands in front of her breasts as if in prayer and moved towards the display counter on which stood a rare Khan-Arachnid orchid; "a difficult bloom, with a normal full range of twenty-four octaves" [3], which Parker regards as a fleur du mal.

"'How beautiful it is,' she said, gazing at the rich yellow and purple leaves hanging from the scarlet-ribbed vibrocalyx." [6] 

It's clear that Jane is something of a choro-floraphile - i.e., that her desire is more for the plants than the man. And equally clear is the effect this girl with the insect eyes has on the plants; as she admires the orchid its leaves stiffen and fill with colour:

"She stepped closer to the orchid and looked down into its malevolent head. The Arachnid quivered and the spines on its stem arched and flexed menacingly." [6]

 

And then to Parker's surprise - it sings to her:

 

"I had never heard the Arachnid sing before. I was lisening to it open-eared when I felt a glow of heat burn against my arm. I turned and saw the woman staring intently at the plant, her skin aflame, the insects in her eyes writhing insanely. The Arachnid stretched out towards her, calyx erect, leaves like blood-red sabres." [5] 

 

At the end of the performance, Jane gripped the edge of the vivarium in which the orchid grew and gathered herself: "Her skin dimmed and the insects in her eyes slowed to a delicate wavering." [6] 

 

She offers Parker a $1000 for the plant, which he declines. So she takes a lesser specimen of plant and, before leaving, invites him to come see her perform as a speciality singer at the Casino: "'You may find it interesting.'" [7]

 

Which, along with the entire audience, he does: "The next morning Vermilion Sands hummed. Jane created a sensation." [7] Harry and Tony are as smitten with her as the Arachnid, which Jane comes to visit every morning at the shop; "and her presence was more than the flower could bear [...] instead of running through its harmonic scales the orchid only screeched and whined" [9]. 

 

Jane seemed oblivious to the effect she was having. Finally, Parker tells her that she is causing the Arachnid great distress: "'Your voice may move men to strange and wonderful visions, but it throws that orchid into acute melancholia'" [10]. 

 

Actually, that's not quite the case; the orchid is suffering from a form of erotomania or what the French term amour fou. It both wanted to ravish and annihilate her at the same time. Parkin wonders what would happen were he to leave plant and woman alone together; would they try to sing each other to death? 

 

Eventually, despite all his misgivings about this strange (perhaps dangerous) golden-skinned woman who happily cheats at i-Go [d], Parker makes love to her: "'What's she like?' Tony asked eagerly. 'I mean, does she burn or just tingle?'" [12]

 

Their relationship seems to progress quite nicely:

 

"Sometimes in the late afternoons we'd drive out along the beach to the Scented Desert and sit alone by the pools [...] When the wind began to blow cool across the sand we'd slip down into the water [...]

      On other evenings we'd go down to one of the quiet bars at Lagoon West, and have supper out on the flats, and Jane would tease the waiters and sing honeybirds and angelcakes to the children who came in across the sands to watch her.

      [...] I never questioned myself too closely over my affair  with Jane Ciracylides. As I sat on the balcony with her looking out over the cool early evenings or felt her body glowing beside me in the darkness I allowed myself few anxieties." [12-13] 

 

But all good things must come to an end ... And one night, Parker discovers Jane in his flower store:

 

"The lights had been turned out, but a brilliant glow filled the shop, throwing a golden fire on to the tanks along the counters. Across the ceiling liquid colours danced in reflection. 

      The Arachnid had grown to three times its size. It towered nine feet high out of the shattered lid of the control tank, leaves tumid and uflamed, its calyx as large as a bucket, raging insanely.  

      Arched forwards into it, her head thrown back, was Jane." [14]     

 

 I'll leave it to readers - as Ballard does - to decide what exactly is going on here. But Parker seems to feel Jane is in danger; he runs over and tries to pull her clear. But she pushes his hand away ... 

Harry and Tony arrive on the scene and find their friend Steve sitting on the stairs at the entrance to his little shop of horrors. Although they attempt to enter, Parker holds them back and jams the door shut:

 

"I never saw Jane again. The three of us waited in my apartment. When the music died away we went down and found the shop in darkness. The Arachnid had shrunk to its normal size. 

      The next day it died." [14]

     

 

II. 

 

Of course, some might argue that the orchid was fortunate to meet its destruction in this manner; that the morbid horror of love always ends tragically in ruinous expenditure and that eroticism is a blissful betrayal of the will to self-preservation.

 

Perhaps Ballard's story should be read as an example of a symbiotic relationship in which two species and two strains of love collide, both spiraling together "into a helix of strangely suspended disintegration" and each competing "to exceed the other in mad vulnerability" [e].

 

Having said that, the book ends with Steve Parker warning any choro-florist who happens to own a Khan-Arachnid orchid, to watch out for a golden-skinned woman with insect eyes: "Perhaps she'll play i-Go with you, and I'm sorry to have to say it, but she'll always cheat." [15]

 

 

Notes

 

[a] The story first appeared in Science Fantasy, vol. 7, issue 20, (1956).

 

[b] J. G. Ballard, 'Prima Belladonna', in The Complete Short Stories, Vol. I, (Fourth Estate, 2014), p. 1. Future page references given in the text refer to this edition. I'll say more about this 'insects for eyes' remark shortly.  

 

[c] See the case reported in March 2018 of the Indian schoolgirl who, over a ten day period, had sixty dead ants removed from her eyes by a doctor at the local hospital, after complaining to her parents of pain and inflammation: click here. 

      And see the case from April 2019 involving a 28-year-old Taiwanese woman found by doctors to have four tiny sweat bees inside her eye; they were successfully removed (alive) by a doctor, who carefully pulled them out by the legs: click here.      

 

[d] i-Go is a fictional game described in 'Prima Belladonna' as "a sort of decelerated chess"; see The Complete Short Stories, Vol. I, p. 1.

 

[e] Nick Land, The Thirst for Annihilation, (Routledge, 1992), p. 189.  

 

 

Notes on The Life of Plants by Emanuele Coccia

(Polity, 2018)

 

I. 

 

As torpedohiles will be aware, I'm a big fan of plants and trees. And interested also in the latest philosophical speculation concerning our CO2-loving friends. Thus, I'm delighted to have the opportunity to discuss - having finally read - a recent book by Emanuele Coccia, published in English as The Life of Plants (2019) [a]. 

 

One of Coccia's main points is certainly not new, but remains something that needs to be repeated as loudly and as often as possible: human exceptionalism is scientifically untenable - it's a theological prejudice. Thus, any system of rank that places mankind above all other animals is one that needs scrapping. 

 

Further, we should also abandon the idea that animals are a superior form of life than plants - or even radically distinct. 

 

For example, I don't know if plants have consciousness as conventionally understood. But, as a Deleuzean, I can happily subscribe to the idea that there are forces working through them that constitute microbrains, enabling plants not only to process information and make decisions, but contemplate the world by contracting the elements from which they originate [b]. 

 

Anyway, let's now look at Coccia's book in more detail ...

 

 

II.

       

Plants - like a lot of other things - have mostly been overlooked in philosophy, "more out of contempt than out of neglect" [3]. 

 

So it's an encouraging development that there has lately been a bloom of interest in them by philosophers such as Coccia and Michael Marder, who reject the metaphysical snobbery that would keep plants "in the margins of the cognitive field" [3] and forever outside the gate. 

 

In other words, the return of the photosynthesising repressed is to be welcomed. I particularly like the fact that this represents a challenge to the chauvinism of the animal rights brigade and is one in the eye of holier-than-thou vegans, who never stop to question their own positing of animal life over plant life.   

For what is animalism if not merely "another form of  anthropocentrism and a kind of internalized Darwinism [which] extends human narcissim to the animal realm" [4] ...? 

 

Not that plants care - they just keep on doing their thing with sovereign indifference, living a form of life that is "in absolute continuity and total communion with the environment" [5]. To imagine that they are poor in world is laughable: 

 

"They participate in the world in its totality in everything they meet. [...] One cannot separate the plant - neither physically nor metaphysically - from the world that accommodates it. It is the most intense, radical, and paradigmatic form of being in the world." [5]

 

Ultimately, we need plants to live; but they don't need us: "They require nothing [...] but reality in its most basic components: rocks, water, air, light" [8], which they transform into life and into the world we inhabit. We call this god-like ability autotrophy - the capacity plants have "to transform the solar energy dispersed into the universe into a living body" [8].   

 

This is why it makes much more sense to worship a tree, than a deity made in our own image; we owe plants everything (something that the man next door, forever spraying weedkiller on his drive, should think about, as well as those who are wilfully destroying the world's rainforests). 

 

As Coccia writes, botany might be advised to "rediscover a Hesiodic register and describe all forms of life capable of photosynthesis as inhuman and material divinities [...] that do not need violence to found new worlds" [10]

 

 

III.   

For Max Bygraves, hands were crucial. 

 

But plants, as Coccia reminds us, don't have hands, they have leaves. But then plants don't need to brush away a tear or want to stop a bus, and the absence of hands "is not a sign of lack, but rather the consequence of a restless immersion in the very matter they ceaselessly model" [12] [c]. 

To think like this is, essentially, to revive the ancient Greek tradition of philosophy as a discourse not on ideas, but on nature [peri physeos]; i.e., philosophy staged as a confrontation with the objects of the natural world (something that plants do every moment of the day). 

People often like to say that nature is a cultural construct; but, actually, culture is a natural construct and, as readers of Nietzsche will recall, he always stressed that the former must be understood in terms of φύσις. 

 

For Nietzsche, culture possessed a spiritual quality, lacked by civilisation, which develops organically from within the conditions of existence and he affirms nature as a world of difference and constant becoming. As for man, the flower of culture: Der Mensch ist eine Mischung aus Pflanze und Geist ... [d]

 

Unfortunately, for centuries now - and certainly since the time of German Idealism - philosophy (with a few rare exceptions) stopped contemplating nature and left it up to other disciplines to speak of "the world of things and of nonhuman living beings" [18] [e].

 

Coccia, following Iain Hamilton Grant, calls this forced expulsion from philosophy of all traces of the natural world physiocide and suggests that it has had terrible consequences for philosophy, turning it into an "imaginary struggle against the projections of its own spirit" [19] and the ghosts of its past:

 

"Forced to study not the world, but the more or less arbitrary images that humans have produced in the past, it has become a form of skepticism - and an often moralized and reformist one at that." [19] 

 

Thus, Coccia's little book has a big goal: to rebuild philosophy as a form of cosmology via an exploration of vegetal life. In other words, he wishes to learn from the flowers, roots and - arguably the most important parts of the plant - the leaves ...  

 

 

IV.

As this passage makes clear, for Coccia leaves are key:

 

"The origin of our world does not reside in an event that is infinitely distant from us in time and space [...] It is here and now. The origin of the world is seasonal, rhythmic, deciduous like everything that exists. Being neither substance nor foundation, it is no more in the ground than in the sky, but rather halfway beween the two. Our origin is not in us - in interiore homine - but outside, in open air. It is not something stable or ancestral, a star of immeasurable size, a god, a titan. It is not unique. The origin of our world is in leaves [...]" [28]

 

But, on the other hand, Coccia also loves roots - "the most enigmatic forms of the plant world" [77] - which are hidden and invisible to most animals as they move across the surface of the earth. Interestingly, roots are relatively a recent development in the evolution of plant life, which seems not to need them "in order to define itself, exist, or at least survive" [78]. 

 

Indeed, for millions of years, plants lived perfectly happily without roots and their origin is obscure:

 

"The first fossil evidence dates back to 390 million years ago. As in all forms of life destined to last for millions of years, their origin is due to fortuitous invention and bricolage more than to methodical, conscious elaboration: the first kind of roots were functional modification of the trunk or horizontal rhizomes deprived of leaves." [78]

 

That is fascinating, I think, and it gives one a new interest in roots; particularly in their extremely variable morphology and physiology. 

 

I know Deleuze always hated roots - primarily because Plato and Aristotle thought of them as analogous to the human head (and hence reason) and this idea was to have "an extraordinary success in the philosophical and theological tradition from the Middle Ages and up to the modern period" [79] - but nous somme ne pas Deleuzean [f]. 

 

Thus, we are free to say that roots rock and are perhaps not as bad as we thought they were, although Coccia's suggestion that roots "make the soil and the subterranean world a space of spiritual communication", transforming the earth into "an enormous planetary brain" [81] is not something I would write and doesn't help matters.

 

Personally, I prefer it when Coccia reminds us that roots are ontologiclly nocturnal and "swarming under the surface of the soil, nauseating and naked like vermin", as Georges Bataille so memorably put it [g]. Flowers face heavenward; but roots have no superterrestrial dreams or hopes; they remain true to the earth:

 

"The root is not simply a base on which the superior body of the trunk is based, it is the simultaneous inversion of the push toward the upward direction and the sun that animates the plant: it incarnates 'the sense of the earth', a form of love for the soil that is intrinsic in any vegetal being." [85] [h]

V.

 

Finally, having discussed leaves and roots, we come to Coccia's theory of the flower, or, if you prefer, his erotics, which posits sex as "the supreme form of sensibility, that which allows us to conceive of the other at the very moment when the other modifies our way of being and obliges us [...] to become other" [100] - which is as boring a definition as you could wish for.

 

And the flower? A flower is a cosmic attractor - "an ephemeral, unstable body" - which allows the plant to "capture the world" [100]. And thanks to flowers, says Coccia, "plant life becomes the site of an explosion of colours and forms and of a conquest of the domain of appearances" [100]. 

 

Flowers are not only beyond good and evil, they are beyond any "expressive or identitarian logic: they do not have to express an individual truth, or define a nature, or communicate an essence" [100] - they just have to look pretty and smell nice.   

 

But the flower isn't, for Coccia, just sex on a stem: it is also reason; "the paradigmatic form of rationality" [110], echoing Lorenz Oken, a leading figure within Naturphilosophie in Germany in the early 19th-century who wrote: 

 

"If one wishes to compare the flower - beyond sexual relation - to an animal organ, one can only compare it with the most important nerve organ. The flower is the brain of plants [...] which remains on the plane of sex. One can say that what is sex in the plant is brain for the animal, or that the brain is the sex of the animal." [i]  

 

What does that mean? It means, says Coccia, that "anthropology has much more to learn from the structure of a flower than from the linguistic self-awareness of human subjects if it is to understand the nature of what is called rationality" [117]. 

 

And on that note, I think I'd like to close the post ... [j]  

 

 

Notes

 

[a] Emanuele Coccia, The Life of Plants: A Metaphysics of Mixture, trans. Dylan J. Montanari, (Polity Press, 2019). All page references given in the post are to this edition of the text.

 

[b] Even Darwin speculated that plants might have tiny brains in their roots; see The Power of Movement in Plants (John Murray, 1880). 

      Michael Marder, meanwhile, is adamant that plants do, in fact, have consciousness - albeit in a radically different way to ourselves; see Plant Thinking: A Philosophy of Vegetal Life (Columbia University Press, 2013). Readers may recall that I published a three-part discussion of this book on Torpedo the Ark in November 2019: click here for part one and then follow links at the end of the post for parts two and three.

      Readers interested in this topic might also like to see F. Baluška, S. Mancuso, D. Volkmann, and P. W. Barlow, 'The "Root-Brain" Hypothesis of Charles and Francis Darwin', in Plant Signaling and Behaviour, 12 (Dec 2009), 1121-27. Click here to read online. 

 

[c] This is not to downplay the importance of hands; see my post of 1 June 2019: click here.

 

[d] See Zarathustra's Prologue, 3, in Nietzsche's Thus Spoke Zarathustra.    

 

[e] Of course, it was Socrates who first insisted that philosophy should disregard the physical universe and confine itself to a rational study of moral questions.   

[f] In other words, Deleze has a metaphysical objection to roots, which, as Coccia notes, are often still thought of in ordinary speech as "what is most fundamental and originary, what is most obstinately solid and stable, what is necessary" [80] - i.e., the plant organ par excellence. And yet, as Coccia goes on to point out, roots are actually the most ambiguous part of the plant. 

[g] Georges Bataille, 'The Language of Flowers', Visions of Excess, ed. Allan Stoekl, trans. Allan Stoekl, with Carl R. Lovitt and Donald M. Leslie, Jr., (University of Minnesota Press, 1985), p. 13. 

      An interesting post written by Michael Marder on Bataille and his vegetal philosophy, can be found on The Philosopher's Plant (his blog for the LA Review of Books): click here. 

 

[h] Having said that, Coccia warns against blind fidelity to the earth if that means forgetting the sun: "Geocentrism is the delusion of false immanence: there is no autonomous Earth. The Earth is inseparable from the Sun." [91] 

      That's true, of course, but I'm not sure I understand what he means when he goes on to argue that to "the lunar and nocturnal realism of modern and postmodern philosophy, one should oppose a new form of heliocentrism, or rather an extremization of astrology" [92] - with the latter understood as a universal science. Coccia seems to think there's a correlation between us and the stars; that because we are of an astral nature (and the earth a celestial body), that we can influence the stars (just as they influence us). 

      Predictably, this way of thinking very quickly leads to a theological conclusion: "Everything [...] that occurs is a divine fact. God is no longer elsewhere, he coincides with the reality of forms and accidents." [94] 

      Ultimately, it's important to realise that whilst Coccia loves plants, he's not an ecologist, he's a sky-worshipper. That is to say, for Coccia it's not the soil or the sea that is the ultimate source of our existence, it's the sky, and what plants teach us is not to remain true above all else to the earth, but to make life "a perpetual devotion to the sky" [94], whilst, of course, remaining rooted in the earth. 

      He concludes: "The cosmos is not the inhabitable in itself - it is not an oikos [a home], it is an ouranos [a sky]: ecology is no more than the refusal of uranology." [96]   

 

[i] Lorenz Oken, Lehrbuch der Naturphilosophie, 3rd edition, (Friedrich Schultheisse, 1843), p. 218. Quoted by Emanuele Coccia in The Life of Plants, p. 108. The quotation is trans. Dylan J. Montanari.

  

[j] Readers should note that The Life of Plants does have an epilogue, consisting of two short chapters; the first on speculative autotrophy and the second on philosophy as a kind of atmospheric condition, rather than a distinct discipline. To be honest, as interesting as his remarks are, I'm not sure why he felt the need to add them to this particular text (unless attempting to fend off criticism of his work from more traditional philosophers).  

Little Hell Flames: On D. H. Lawrence's Poppy Philosophy

Bright Red Poppy (SA/2021)

 

 

This morning, a large bright red poppy has burst into flame at the top of my garden and it naturally triggers thoughts of Sylvia Plath's famous short verse* and, of course, D. H. Lawrence's philosophical remarks on the flower in his Study of Thomas Hardy** ...

 

Whilst for Plath the red poppy is a symbol both of pain and the release from pain (of sleep, of death), for Lawrence, the poppy reminds us that there is more to life than the will to self-preservation; that man - like flower - achieves his consummation or fourth-dimensional splendour by wasting himself, with no thought of the morrow.   

Even an old man, afraid of the coming winter, who warns the young against behaving like a "reckless, shameless scarlet flower" [8], can't resist watching as the poppy unfolds into being. For he knows in his innermost heart, where there is no fear, that the poppy's blaze of colour is what matters most; that even "the latent seeds were secondary" [8] and that without its outrageous redness, it is just another herbaceous plant growing wild by the roadside.  

 

And it is better that we too blossom like the poppy, rather than "linger into inactivity at the vegetable, self-preserving stage [...] like the regulation cabbage, hide-bound, a bunch of leaves that may not go any farther for fear of losing market value" [12]. For if we cannot flower into being, then we will thrash destruction about ourselves until we are rotten at heart. 

Lawrence concludes:

"The final aim of every living thing, creature, or being is the full achievement of itself. This accomplished, it will produce what it will produce, it will bear the fruit of its nature. Not the fruit, however, but the flower is the culmination and climax [...] 

      And I know that the common wild poppy has achieved so far its complete poppy-self, unquestionable. It has uncovered its red. Its light, its self, has risen and shone out, has run on the winds for a moment. It is splendid. The world is a world because of the poppy's red. Otherwise it would be a lump of clay. [...] I tremble at the inchoate infinity of life when I think of that which the poppy has to reveal, and has not as yet had time to bring forth." [12-13]  

 

 

Notes

 

* I'm referring here to 'Poppies in July', rather than 'Poppies in October'. But both poems can be found in Ariel (Faber and Faber, 1965), Plath's second book of verse, published two years after her death and edited (somewhat controversially) by Ted Hughes. (In 2004, a new edition of Ariel was published which for the first time restored Plath's own selection and arrangement of the poems.)  

 

** D. H. Lawrence, 'Study of Thomas Hardy', in Study of Thomas Hardy and Other Essays, ed. Bruce Steele, (Cambridge University Press,1985), pp. 1-128. Page numbers given in the text refer to this edition. Note that although I only quote from chapter I, Lawrence it still singing the praises of the red poppy coming into bloom in chapter II: 

 

"His fire breaks out of him, and he lifts his head, slowly, subtly, tense in an ecstasy of fear overwhelmed by joy, submits to the issuing of his flame and his fire, and there it hangs at the brink of the void, scarlet and radiant for a little while, imminent on the unknown, a signal, an out-post, an advance-guard, a forlorn, splendid flag, quivering from the brink of the unfathomed void, into which it flutters silently [...]" [18]    

Be Sure to Wear Some Flowers in Your Hair

 Floral headpieces designed by Joshua Werber

Leis designed by Lauren Liana Shearer

(For more details see Note [1] below)

It's highly likely that even before people thought to paint their faces and adorn themselves with handcrafted jewellery, they wore flowers, leaves, and twigs in their hair.

In other words, mankind's fetishistic obsession with stylising the body was born of his floraphilia and that which D. H. Lawrence contrasts with the rage of self-preservation; namely, a will to excess via which we spaff our resources, with no thought for the morrow, and seek our own blossoming into splendour: "If this excess were missing, darkness would cover the face of the earth." [2] 

It's heartening, therefore, to discover that the tribal peoples of the Omo Valley in Ethiopia still love to wear floral garlands, make shaggy wigs from dried grasses and headcoverings from giant leaves. If there's a practical reason for this - protection from the sun, for example - or perhaps a sacred-symbolic motivation, it's undoubtedly done primarily for the sheer pleasure of looking good and becoming-poppy. 

And it's this same pleasure in transforming ourselves with elements of the natural world that we find in the sophisticated world of fashion. As the journalist Ligaya Mishan notes:

"Decorating ourselves with flowers may be one of the few things that still unites us as humans, as one tribe across the world - our capacity to transform ourselves with nothing more than a handful of fallen petals; to find, in a bloom slipped behind an ear, glory." [3]

Notes

[1] The model on the left in the above picture wears a headpiece of aspidistra leaves and lily of the valley, paired with leis made of white crown flowers and scarlet Ixora blossoms. The model on the right, meanwhile, is wearing a crown of dracaena leaves and purple clematis, with leis strung with octopus tree berries, Sodom’s apple and ice plant. Photo: Gosha Rubchinskiy. Styled by Mel Ottenberg. 

[2] D. H. Lawrence, 'Study of Thomas Hardy', in Study of Thomas Hardy and Other Essays, ed. Bruce Steele, (Cambridge University Press, 1985), p. 11.

[3] Ligaya Mishan, 'The Power of Wearing Flowers', New York Times (Feb 16, 2018): click here.

The Blue Flower Post

I.

Even though some floraphiles like to parade their knowledge of its modern Latin name - derived from the Greek terms mēkōn and opsis - and insist that the Himalyan blue poppy is not a true poppy at all, it's always been one of my favourite flowers and there's surely no denying the beauty (and authenticity) of its colour. 

In fact, I'm very fond of all blue flowers - from the palest of pale forget-me-nots and delicate little alpine plants that glory in the snow, to those large Bavarian gentians that Lawrence described as darkening the day with a smoky-blueness belonging to the underworld.   


II.

Simon says all this reveals the Romantic aspect of my character. And perhaps he's right: for the Romantics were certainly enchanted by die blaue Blumen and gave it crucial symbolic meaning within their aesthetics and wider philosophy.

Novalis, for example, the 18th-century German poet and mystic who preached a Liebesreligion based on his reading of Fichte, used the symbol of the blue flower in his unfinished novel entitled Heinrich von Ofterdingen based on the life of the fabled Middle High German poet of that name.

In the book, the blue flower betokens man's metaphysical striving for the infinite whilst also symbolising the importance of remaining true to the natural world, for, according to Novalis, the development of the human self - and the ideas and emotions experienced by that self - is also a form of miraculous flowering. 

III.

Having conceded my own Romanticism, it's important to note that, ultimately, I'm not a Romantic; that I am, in fact, anti-Romantisch. I wouldn't go so far as to shout: Schlagt die Germanistik tot, färbt die blaue Blume rot!, but I agree with Walter Benjamin that it's become impossible to share the intense longing for transcendence that marked the true Romantic, or remain an uncritical devotee of the blue flower (as a symbol, not as an actual blossom).         

As Benjamin nicely noted: "No one really dreams any longer of the Blue Flower. Whoever awakes as Heinrich von Ofterdingen today must have overslept."

Notes

D. H. Lawrence, 'Bavarian Gentians', The Poems, Vol. I, ed. Christopher Pollnitz, (Cambridge University Press, 2013), p. 610-11. This verse can be read online by clicking here. 

Friedrich von Hardenberg, (aka Novalis), Heinrich von Ofterdingen, unfinished work written in 1800 and first published a year after his death in 1802. An English translation of this work is available to read as a Project Gutenberg eBook by clicking here.   

Walter Benjamin, 'Dream Kitsch', in The Work of Art in the Age of Its Technological Reproducibility, and Other Writings on Media, ed. Michael W. Jennings, Brigid Doherty, and Thomas Y. Levin, trans. Edmund Jephcott, Rodney Livingstone, Howard Eiland, and Others, (Harvard University Press, 2008), p. 236. Click here to read the essay online. 

For a sister post on the silver-studded blue butterfly, click here.

It All Comes Down to Artifice in the End (Notes Towards a Decadent Floraphilia)

A rebours by Ink-Yami (2017-18)

deviantart.com 

I.

For me, Rupert Birkin is literature's greatest floraphile: a man who loves plants with a vital and perverse passion; a man for whom nothing satisfies like the subtle and responsive touch of cool vegetation upon his naked flesh - not even the love of a good woman. For whilst Birkin reluctantly returned to the human world and married Ursula, he always knew where he truly belonged and where he most wanted to deposit his sperm - in the folds of the delicious fresh growing leaves.

Click here for further details ...

II.

Just as perverse is the floraphilia of the aristocratic anti-hero of À Rebours: "Des Esseintes had always been excessively fond of flowers", writes Huysmans. However, unlike Birkin, he doesn't put his fondness into ecosexual practice and go rolling around wet hillsides, masturbating amidst a clump of young fir trees. Rather, Des Esseintes expresses his love of plants in a far more sophisticated and refined manner.

Des Esseintes is also discriminating amongst plants and doesn't embrace all flowers "without distinction of species or genus". In fact, he despises the "common, everyday varieties" that blossom in pots for sale at the local florist; "poor, vulgar slum-flowers [...] that are really at home only on the window-sill of a garret, with their roots squeezed into milk-cans or old earthenware pots".

Des Esseintes isn't too keen either on what he calls stupid flowers, such as the convential rose; flowers "whose proper place is in pots concealed inside porcelain vases painted by nice young ladies". In fact, whilst he can't help feeling "a certain pity for the lower-class flowers, wilting in the slums under the foul breath of sewers and sinks", he loathed the bourgeois blooms that one finds in "cream-and-gold drawing-rooms". Ultimately, Des Esseintes kept his admiration exclusively for the "rare and aristocratic plants from distant lands, kept alive with cunning attention in artificial tropics created by carefully regulated stoves".

But, best of all to his mind, are artificial hothouse flowers made from rubber, paper, or synthetic material: "As a result, he possessed a wonderful collection of tropical plants, fashioned by the hands of true artists ..." But of course, a Decadent is easily bored. And so, whilst enthralled by the admirable artistry displayed in his collection of künstliche Blumen, Des Esseintes begins to dream of another kind of flora: "tired of artificial flowers aping real ones, he wanted some natural flowers that would look like fakes."

This comically perverse acceleration of Decadent philosophy's anti-natural aesthetic all the way to its absurd conclusion - thereby reversing, as Patrick McGuinness points out, the relationship between nature and artifice, copy and original - is one of the most admirable aspects of À Rebours.       

Having soon assembled his astonishing collection of real fake flowers, including some remarkably sinister looking specimens that suggested disease and deformity rather than health and vital beauty, Des Esseintes is beside himself with joy:

"Yes, his object had been achieved: not one of them looked real; it was as if cloth, paper, porcelain and metal had been lent by man to Nature to enable her to create these monstrosities. Where she had not found it possible  to imitate the work of human hands, she been reduced to copying the membranes of animals' organs, to borrowing the vivid tints of their rotting flesh, the hideous splendours of their gangrened skin."

Fatigued by his horticultural handiwork and hothouse philosophizing, Des Esseintes goes to lie down on his bed. He soon falls asleep, but, alas, his sleep is disturbed "by the sombre fantasies of a nightmare", which concludes with an erotic encounter with an ashen-faced plant-woman, "naked but for a pair of green silk stockings". Her eyes gleamed ecstatically. Her lips had the crimson colour of an anthurium. And her nipples "shone as brightly as two red peppers".

As the dream intensifies, the plant-woman enfolds Des Esseintes in her tendril-like arms:

"He made a superhuman effort to free himself from her embrace, but with an irresistible movement she clutched him and held him, and pale with horror, he saw the savage Nidularium blossoming between her uplifted thighs, with its sword-blades gaping open to expose the bloody depths.
      His body almost touching the hideous flesh-wound of this plant, he felt life ebbing away from him - and awoke with a start, choking, frozen, crazy with fear."

I suspect that Birkin, in contrast to Des Esseintes with his eurotophobia and castration anxiety, would have been far more receptive to such a dream and would have awoken with blissful joy rather than a cold sweat.     

Notes

D. H. Lawrence, Women in Love, ed. David Farmer, Lindeth Vasey and John Worthen, (Cambridge University Press, 1987), pp. 106-07.

Joris-Karl Huysmans, Against Nature (À Rebours), trans. Robert Baldick, introduction and notes by Patrick McGuinness, (Penguin Books, 2003), Ch. 8, pp. 82-92. 

For a related post to this one on Des Esseintes (and his bejewelled tortoise), click here.

Ecosexuality Contra Necrofloraphilia (How Best to Love the Earth)

Black and Pink Floral Skull design 

sugarskullbedding.com

I greatly admire Beth Stephens and Annie Sprinkle for endeavouring to think ecosexuality and questions concerning broader human culture within a nonhuman and inhuman framework. And I fully approve of their attempt to encourage people to form connections with not only other life forms, but also inanimate objects, be they real or virtual, natural or artificial. 

But this isn't as easy as perhaps they imagine. For it's not just a question of sharing space and sharing affection with the things that you love, it's also a question of establishing a zone of proximity and entering into some kind of strange becoming. And it means abandoning all anthropocentric conceit and all traces of vitalism which posit life as something more than a very rare and unusual way of being dead.      

What I'm suggesting is that ecosexuality must shed itself of its moral idealism and become a more daringly speculative and perverse form of materialism. For the fact is, the earth, however you wish to metaphorically think it - as mother, as lover, or both - simply doesn’t care about the life that it sustains. Rather, it is massively and monstrously indifferent; just like the rest of the universe.  

In attempting to make an eroticised return to the actual, ecosexuality is ultimately fated to discover that it’s not an affirmation of life, but a form of romancing the dead; i.e., necrophilia. Thus it's really not a question of how to make the environmental movement sexier and full of fun, as Stephens and Sprinkle suggest, but queer-macabre in a deliciously morbid manner. And if you genuinely want to indicate the ecological entanglements of human sexuality then you must sooner or later discuss death as that towards which all beings move and find blissful unity in an orgiastic exchange of molecules and energy. It's death - not sex - that is radically (and promiscuously) inclusive.   

As for the 'twenty-five ways to make love to the earth' listed by Stephens and Sprinkle, which include dirty talk, nude dancing, skinny dipping, recycling, and working for global peace, if this is the best they can do at constructing a green lover’s discourse or an ars erotica then, to be honest, I’m deeply disappointed; all the multiple pronouns in the world don’t lift this above banality. 

One might - provocatively - suggest that there are other, more explicit, more obscene, ways of loving the earth; that our ecosexual relationship is actually a violent, mutually destructive type of amor fou in which the earth displays her passion with volcanic eruptions, tsunamis, and earthquakes and we, in turn, display our virility through displays of power; mining for coal and drilling for oil, deforestation, dredging the seas, the erection of hydro-electric damns and nuclear plants, accelerated species extinction, etc. 

Perhaps it’s these things that turn the earth on – mightn’t global warming be a sign of arousal?

See: Beth Stephens and Annie Sprinkle, ‘Ecosexuality’, essay in Gender: Nature, (MIHS), ed. Iris van Der Tuin, (Schirmer Books, 2016).

Note: This text is taken from a much longer commentary and critique of the above essay by Stephens and Sprinkle (emailed to the authors on 23 Nov 2016).