Of course I could not escape a second-hand knowledge of their Severini visits. Each of these trips to that lonesome hovel some distance outside the city where I used to live was a great adventure, they reported, an excursion into the most obscure and idiosyncratic nightmares. The figure that presided over these salon-like gatherings was extremely unstable and inspired in his visitors a sense of lurid anticipation, an unfocused expectation that sometimes reached the pitch of lunacy. Afterward I would hear detailed accounts from one person or another of what had occurred during a particular evening within the confines of the notorious shack, which was situated at the edge of a wildly overgrown and swampy tract of land known as St Alban’s Marsh, a place that some claimed had a sinister pertinence to Severini himself. Occasionally I would make notes of these accounts, indulging myself in a type of imaginative and also highly analytical record-keeping. For the most part, however, I simply absorbed all of these Severini anecdotes in a wholly natural and organic fashion, much as I assimilated so many things in the world around me, without any awareness – or even a possibility of awareness – that these things might be nourishing or noxious or purely neutral. From the beginning, I admit, it was my tendency to be highly receptive to whatever someone might have to say regarding Severini, his shack-like home, and the marshy landscape in which he had ensconced himself. Then, during private moments when I returned to the small apartment in which I resided during this period of my life, I would recreate in my imagination the phenomena that had been related to me in conversations held at diverse places and times. It was rare that I actively urged the others to elaborate on any specific aspect of their adventures with Severini, but several times I did betray myself when the subject arose of his past life before he set himself up in a marshland shack.
According to first-hand witnesses (that is, persons who had actually made the pilgrimage to that isolated and crumbling shack), Severini could be quite talkative about his personal history, particularly the motives and events that most directly culminated in his present life. Nevertheless, these persons also admitted that the ‘marvelous hermit’ (Severini) displayed a conspicuous disregard for common facts and for truths of a literal sort. Thus he was often given to speaking about himself by way of ambiguous parables and metaphors, not to mention outrageous anecdotes, the facts of which always seemed to cancel out one another, as well as outright lies which afterward he himself would sometimes expose as such. But much of the time – and in the opinion of some,
all
of the time – Severini’s speech took the form of total nonsense, as though he were talking in his sleep. Despite these obstacles to both credibility and coherence, all of the individuals who spoke to me on the subject somehow conveyed to my mind a remarkably focused portrait of the hermit Severini, an amalgam of hearsay that attained the status of a potent legend.
This impression of a legendary Severini was no doubt bolstered by what certain persons described as ‘Exhibits from the Imaginary Museum.’ The entourage of visitors to the hermit’s dilapidated shack was composed of more or less artistic persons, or at least individuals with artistic
leanings
, and their exposure to Severini proved a powerful inspiration that resulted in numerous artworks in a variety of media and genres. There were sculptures, paintings and drawings, poems and short prose pieces, musical compositions sometimes accompanied by lyrics, conceptual works that existed only in schematic or anecdotal form, and even an architectural plan for a ‘ruined temple on a jungle island somewhere in the region of the Philippines.’ While on the surface these productions appeared to have their basis in a multitude of dubious sources, each of them claimed the most literalistic origins in Severini’s own words, his
sleeptalking
, as they called it. Indeed, I myself could perceive a definite unity among these artworks and their integral relationship to the same unique figure of inspiration that was Severini himself, although I had never met this fantastical person and had no desire to do so. Nevertheless, these so-called ‘exhibits’ helped me to recreate in my imagination not only those much-discussed visits to that shack in the marsh country but also the personal history of its lone inhabitant.
As I now think about them – that is, recreate them in my imagination – these Severini-based artworks, however varied in their genres and techniques, brought to the surface a few features that were always the same and were always treated in the same way. I was startled when I first began to recognize these common features, because somehow they closely replicated a number of peculiar images and concepts that I myself had already experienced in moments of imaginative daydreaming and especially during episodes of delirium brought on by physical disease or excessive psychic turmoil.
A central element of such episodes was the sense of a place possessing qualities that were redolent, on the one hand, of a tropical landscape, and, on the other hand, of a common sewer. The aspect of a common sewer emerged in the feeling of an enclosed but also vastly extensive space, a network of coiling passages that spanned incredible distances in an underworld of misty darkness. As for the quality of a tropical landscape, this shared much of the same kind of darkly oozing ferment as the sewer aspect, with the added impression of the most exotic forms of life spawning on every side, things multiplying and also incessantly
mutating
like a time-lapse film of spreading fungus or multi-colored slime molds totally unrestricted in their form and expansion. While I experienced the most intense visions of this place, this tropical sewer, as it recreated itself in my delirious imagination year after year, I was always outside it at some great remove, not caught within as if I were having a nightmare. But still I maintained an awareness (as in a nightmare) that something had
happened
in this place, some unknown event had transpired that had left these images behind it like a trail of slime. And then a certain
feeling
came over me and a certain
concept
came to my mind.
It was this feeling and its companion concept that so vividly arose within my being when the others began telling me about their strange visits to the Severini place and showing me the various artworks that this strange individual had inspired them to create. One by one I viewed paintings or sculptures in some artist’s studio, or heard music being performed in a club that was frequented by the Severini crowd, or read literary works that were being passed around – and each time the sense of that tropical sewer was revived in me, although not with the same intensity as the delirious episodes I experienced while suffering from a physical disease or during periods of excessive psychic turmoil. The titles of these works alone might have been enough to provoke the particular feeling and the concept that were produced by my delirious episodes. The concept to which I have been referring may be stated in various ways, but it usually occurred to my mind as a simple phrase (or fragment), almost a chant that overwhelmed me with vile and haunting suggestions far beyond its mere words, which are as follows:
the nightmare of the organism.
The vile and haunting suggestions underlying (or inspired by) this conceptual phrase were, as I have said, called up by the titles of those Severini-based artworks, those Exhibits from the Imaginary Museum. While I have difficulty recalling the type of work to which each title was attached – whether a painting or a sculpture, a poem or a performance piece – I am still able to cite a number of the titles themselves. One of them that easily emerges in recollection is the following:
No Face Among Us.
Here is another:
Defiled and Delivered.
And now many more of them are coming to my mind:
The Way of the Lost
,
On Viscous and Sacred Ground
(a.k.a.
The Tantric Doctors
),
In Earth and Excreta
,
The Black Spume of Existence
,
Integuments in Eruption
, and
The Descent into the Fungal.
All of these titles, as my artistic acquaintances and associates informed me, were taken from selected phrases (or fragments) spoken by Severini during his numerous episodes of
sleeptalking
.
Every time I heard one of these titles and saw the particular artwork that it named, I was always reminded of that tropical sewer of my delirious episodes. I would also feel myself on the verge of realizing what it was that had happened in this place, some wonderful or disastrous event that was intimately related to the conceptual phrase which I have given as
the nightmare of the organism.
Yet these artworks and their titles allowed me only a remote sense of some vile and haunting revelation. And it was simply not possible for the others to illuminate this matter fully, given that their knowledge of Severini’s past history was exclusively derived from his own nonsensical or questionable assertions. As nearly as they were willing to speculate, it appeared that this deranged and all-but-incognito person known as Severini was the willing subject of what was variously referred to as an ‘esoteric procedure’ or an ‘illicit practice.’ At this point in my discoveries about the strange Severini I found it difficult to inquire about the exact nature of this procedure, or practice, while at the same time pretending a lack of interest in actually meeting the resident of that ruined shack out in the marshland backroads some distance outside the city where I used to live. It did seem, however, that this practice or procedure, as nearly as anyone could speculate, was not a medical treatment of any known variety. Rather, they thought that the procedure (or practice) in question involved occult or mystical traditions that, in their most potent form, are able to exist inconspicuously in only a few remaining parts of the world. Of course, all of this speculation could have been a cover-up orchestrated by Severini or by his disciples – for that is what they had become – or by all of them together. In fact, for some time I had suspected that Severini’s disciples, despite their parade of artworks and outlandish accounts of their visits to the marshland shack, were nevertheless concealing from me some vital element of their new experiences. There seemed to be some truth of which they had knowledge and I had not. Yet they also seemed to desire that, in due course, I might share with them this truth.
My suspicions of the others’ deception derived from a source that was admittedly subjective. This was my imaginative recreation, as I sat in my apartment, of the spectacle of Severini as it was related to me by those who had participated in the visits to his residence in the marsh. In my mind I pictured them seated upon the floor of that small, unfurnished shack, the only illumination being the hectic light of candles that they brought with them and placed in a circle, at the center of which was the figure of Severini. This figure always spoke to them in his uniquely cryptic way, his sleeptalking voice fluctuating in its qualities and even seeming to emanate from places other than his own body, as though he were practicing a hyper-ventriloquism. Similarly, his body itself, as I was told and as I later imagined to myself in my apartment, appeared to react in concert with the fluctuations in his voice. These bodily changes, the others said, were sometimes subtle and sometimes dramatic, but they were consistently ill-defined – not a matter of clear transformation as much as a
breakdown
of anatomical features and structures, the result being something twisted and tumorous like a living mound of diseased clay or mud, a heap of cancerous matter that slowly thrashed about in the candlelight which illuminated the old shack. These fluctuations in both Severini’s voice and his body, the others explained to me, were not in any way under his own guidance but were a totally spontaneous phenomenon to which he submitted as the result of the esoteric procedure or illicit practice worked upon him in some unknown place (possibly ‘in the region of the Philippines’). It was now his destiny, the others elaborated, to comply with whatever was demanded of his flesh by what could only be seen as utterly mindless and chaotic forces, and even his consciousness itself – they asserted – was as amorphous and mutable as his bodily form. Yet as they spoke to me about these particulars of Severini’s condition, none of them conveyed any real sense of the nightmarish quality of the images and processes they were describing. Awestruck, yes; passionate, yes; somewhat demented, yes. But nightmarish – no. Even as I listened to their account of a given Severini meeting, I too failed to grasp fully their nightmarish qualities and aspects. They would say to me, referring to one of Severini’s metamorphoses, ‘The naked contours of his form writhed about like a pool of snakes, or twitched like a mass of newly hatched spiderlings.’ Nevertheless, upon hearing statement after statement of this kind I sat relatively undisturbed, accepting without revulsion or outrage these revolting and outrageous remarks. Perhaps, I thought at the time, I was simply under the powerful spell of social decorum, which so often may explain otherwise incomprehensible feelings (or lack of feelings) and behaviors (or lack of behaviors). But once I was alone in my apartment, and began to imaginatively recreate what I had heard about the spectacle of Severini, I was overwhelmed by its nightmarish essence and several times lapsed into one of my delirious episodes with all of its terrible sensations of a tropical sewer and all the nightmares of exotic lifeforms breaking out everywhere like rampant pustules and suppurations. It was this discrepancy between my
public
response (or lack of response) to the purportedly objective data with which I was being inundated regarding the whole Severini business and my
private
response (or hyper-response) to this data that ultimately led me to suspect that I was being deceived, even if the deception was as much on my part as it was on the others’. Then I considered that I was not as much the victim of a deception as I was the subject of a
manipulation
– a process of seduction that would culminate in my entering as a full-fledged initiate into the Severini cult. In either case, it remained my conviction that some vital element had been withheld from me concerning the recluse of St Alban’s Marsh until a propitious moment had arrived and I was prepared to confront the truth that was hitherto denied me, or that I was willfully denying to myself.