Note: This piece grew out of a long fascination of mine with what might be called the “night economy” — the network of bartenders, servers, managers, taxi drivers, and late-shift workers who keep a city alive after most people have gone home. If the daytime city is governed by office hours and commuter rhythms, the nighttime city runs on a different clock entirely.
The two figures mentioned here, Haku and Haru, are part of that world in Kyoto. Haku runs the bar at ING and seems to operate on a schedule that would puzzle most daylight citizens, opening in the evening and closing well into the small hours while somehow producing food, music, and atmosphere in a space not much larger than a good-sized living room. Haru manages a shisha lounge in eastern Gion and moves easily between the daytime and nighttime rhythms of that neighborhood, which has its own distinct ecosystem of bars, touts, and late-night wanderers.
The small bar Ishimaru Shoten, tucked down an alley off Pontocho in the Kiyamachi district, serves in the essay as a kind of neutral ground — one of those places where the various inhabitants of the nocturnal city briefly cross paths once their shifts end.
The central idea is simple enough: most cities contain two cities. The first is the one that tourists and office workers see during the day. The second comes into view only after midnight, when the people who keep the lights on, the drinks pouring, and the plates spinning begin their own quieter rounds.
Epigraph:
Last night, I told a stranger all about you They smiled patiently with disbelief I always knew you would succeed no matter what you tried And I know you did it all In spite of me
Morphine, In Spite of Me
Most people believe a city goes to sleep around midnight. This is not true. Around that time a city simply changes populations.
The day city winds down: office workers, shopkeepers, commuters heading home, lights switching off floor by floor. But another population wakes up. The bartenders. The shisha managers. The taxi drivers. The people who work the strange hours when the streets are quieter but the human drama is often louder.
This is the other city.
If you spend enough nights wandering around it, you begin to recognize its citizens. They are the people who actually know how the place works after midnight.
One of them is Haku.
Haku runs the bar at ING. He opens around seven in the evening and closes somewhere between three and four in the morning. Prep starts around six. By the time the first customers wander in, the night has already begun for him.
He has long greying hair and rotates through a collection of Rolling Stones T-shirts, something like twenty-eight of them. I have never seen him wear anything else. He smokes constantly, drinks Sapporo if he is drinking at all, and otherwise survives on black coffee.
Somehow he produces a full menu in a kitchen that appears to consist primarily of a Bunsen burner and sheer stubbornness.
Haku’s bar has rules. No Japanese music is the main one. The other rule is that the bar itself is reserved for singles. Groups can sit elsewhere. The bar is for individuals who have come out into the night alone.
But Haku’s real gift is music. He reads the room the way a card player reads a table.
If the crowd is German he might throw on Rammstein. If Scandinavians wander in the speakers might suddenly fill with black metal. Australians get The Saints. If I’m there he might put on My Morning Jacket. The world rotates through the speakers depending on who happens to be occupying the stools that night.
Simply and totally the original man.
Another citizen of the other city is Haru.
Haru manages the shisha lounge in eastern Gion, a part of town where the nightlife becomes a little more ambiguous. The streets there are full of micro-touts, men and women both, gently trying to guide passersby into Thai or Japanese dancer clubs. Small space heaters glow outside doorways and mama-sans smile from behind them like patient spiders.
I never go into those places, though the invitations are often persuasive.
Haru opens the shisha lounge most days at noon sharp. If she is not there, someone named B. or a long-haired young guy handles things until she arrives. She tends the charcoal, mixes my Malibu Milk, and quietly extends the session when the official time runs out.
She knows my habits well enough by now that when I head up the stairs she doesn’t assume I am leaving. She knows I am just stepping outside to smoke.
For a long time she existed in my mind simply as the shisha girl, one of the many figures who keep the other city functioning. But then one night I ran into her somewhere unexpected.
The place was Ishimaru Shoten, a tiny late-night bar down an alley just west of Pontocho in the heart of Kiyamachi. Outside the entrance hang bright red, green, and blue lamps that glow like a small carnival in the dark.
I first discovered the place at four in the morning on a very long night. I was broke that evening, absolutely skint, and there was a very aggressive Japanese guy at the bar who clearly believed the entire establishment belonged to him.
The bar woman, who is about forty-five and still hot as blazes, was batting her eyes at me with what seemed like professional enthusiasm. Meanwhile I realized with growing clarity that I did not actually have the money to pay for the large bottle of beer I had just ordered.
But men are predictable creatures.
I understood immediately that if I played my cards right the territorial guy would buy the drink for me. So I joked with him, gave him a friendly punch on the shoulder, made it clear I recognized him as the reigning emperor of the room. He razzed me a little but saw that I was no threat to his throne.
Sure enough, he covered the beer.
I stumbled home to the Royal Park Hotel on Sanjo Street as the sky was turning pale, crashing into bed around five-thirty in the morning.
Weeks later I returned to Ishimaru and found Haru sitting there.
I teased her gently about sometimes opening the shisha lounge five or ten minutes late when she bikes over from home. I suggested she must be hungover. She laughed, not the polite laugh people sometimes use for customers but a bright, real laugh.
She said she was happy to see me.
And that was when I learned her name. Haru.
We talked for a while. I drank a White Russian and ate dashi maki while she sipped something that might have been shochu or nihon-shu. I felt a strange rush of adrenaline the whole time, those goosebumps that run up both arms when the night suddenly opens into possibility.
Not necessarily romantic possibility. Just the larger sense that anything could happen.
Anything can come.
After twenty or thirty minutes she said goodnight and promised we would meet there again sometime. We did run into each other once more about a week and a half later, though the evening remained just as light and brief as the first.
But something had shifted.
She was no longer simply the shisha worker in my mental map of the city. She was Haru, a fellow traveler in the other city.
And that is the thing about the people who live their lives after midnight. They know parts of the city the rest of us never really see. They watch the celebrations and the arguments, the flirtations and the quiet breakdowns. They see who walks home alone and who finds someone to share the long dark streets.
Every city has two maps.
The one everyone uses during the day.
And the other one that only appears after midnight.
Dedication:
For the men and women of the night. Who keep the drinks coming and the plates spinning. It’s a rocky world, and you rock it baby.
Note: If you enjoyed this essay, you may also enjoy the two essays below, which also feature Kyoto and Osaka nightlife in all it’s beautiful glory.
Note: This is the second piece in our series “On Some Meetings and Close Encounters with Musicians.” You can find the first installment here.
The encounters described here span more than thirty years and several cities — from a first arena concert in Pullman, Washington in 1991 to small club shows in Cambridge, Osaka, and Kyoto over the decades that followed. As with many memories of live music, the exact setlists and dates blur, but the rooms themselves — the sounds, the atmosphere, the strange and fleeting meetings between artists and audiences — remain vivid. These sketches attempt to capture a few of those moments as they were experienced at the time.
Epigraph
No fears alone at night she’s sailing through the crowd
In her ears the phones are tight and the music’s playing loud
— Dire Straits, “Skateaway”
Live music produces strange meetings. Sometimes you meet the musicians themselves. More often you meet a moment — a room, a sound, a feeling that sticks with you for decades while entire years of ordinary life quietly disappear.
Here are a few such encounters.
I. Initiation
My first real concert was the On Every Street tour in 1991.
The band was Dire Straits, the venue was Pullman, Washington, and the company was the usual Spokane crew: Seth, Innes, Kelly.
I was the biggest fan in the car by far. The others liked the band well enough but I was the one who had studied the records, who knew the guitar parts, who was ready for the moment when the lights dropped and the first notes hit the arena. This was the On Every Street tour, which turned out to be their final record.
They played everything: Money for Nothing, Walk of Life, Sultans of Swing. It was a great show, and one of their last before retirement, though at the time I had no real way to judge such things. It was simply enormous — lights, volume, spectacle. I bought the black and blue tour shirt and wore it for five years.
At the time I thought concerts were supposed to be like that: huge, polished, and far away.
I would later learn otherwise.
II. Revelation
Several years later, during the Hamilton years, I saw Red House Painters at the Middle East in Cambridge.
I went with Ian. The room was small, maybe a few hundred people at most. Nothing about it resembled the arena in Pullman. And then, near the end of the set, Mark Kozelek began playing “Little Drummer Boy.” It lasted nine minutes. You could hear a pin drop in the room.
No spectacle. No lights. Just absolute concentration from everyone present. When the final notes faded the silence lingered for a moment before the applause came.
Afterward Ian and I drove back toward New York through the cold night with the windows cracked open, heaters flying out into the darkness, and Hell’s Ditch blasting through the car stereo to keep us awake.
That was the night I realized concerts could be something else entirely.
III. Chaos
Not every show produces reverence.
I once saw The Fall with Ian as well. The band’s leader, Mark E. Smith, seemed to be operating in his traditional mode of total hostility. The set was short — twenty-eight minutes by my estimate. Ian later checked the official record and insisted it was forty-three. Either way it felt brief and volatile. Smith barked into the microphone, glared at the band, and treated the entire enterprise with the air of someone barely tolerating the existence of the audience.
Which, to be fair, was exactly what many people had come to see.
IV. Theatre
The strangest performance I ever witnessed may have been Cat Power at Club Quattro in Osaka.
The evening began badly. An opening act — a woman in what appeared to be a fairy costume — sat at the piano and played for what felt like an eternity. Forty-five minutes at least. Perhaps longer. By the end of it the audience was openly confused.
Then Cat Power appeared.
Or rather she refused to appear in the conventional sense. Instead of remaining on the stage she wandered through the venue with a handheld microphone, singing and rapping while walking amongst the crowd, occasionally placing an arm around a patron or leaning against the bar.
At one point she came right up to where I was standing near the back rail and sang a line or two before drifting off again into the room.
The entire show felt less like a concert than a piece of improvised theatre.
V. Ritual
A few years later I saw Damo Suzuki at Club Metro in Kyoto. Damo had once fronted the legendary German band CAN, but this night bore no resemblance to those recordings. Nothing recognizable from the catalog appeared. And here he stood, just a few feet away from the audience with long black-and-grey hair flowing, bellowing and chanting over a constantly shifting improvisational band.
It was less a performance than a ritual.
Damo passed away not long ago. RIP and prayers up. I’m grateful I saw him when I did.
VI. Canada Night
Not all memorable shows are mystical.
Sometimes they’re simply loud.
One such evening occurred at Club Quattro in Osaka when Broken Social Scene and Death From Above 1979 came through town.
The Canadian ambassador was present and delivered a brief speech before the set explaining that Death From Above 1979 represented a fine example of Canadian enterprise because they were “only two men making so much noise.”
The room was packed with Canadian expats and the atmosphere was celebratory chaos. The ambassador was probably correct.
VII. Breakdown
Not every concert goes well.
I once saw Bonnie ‘Prince’ Billy at the small Kyoto venue Taku Taku. Something had clearly gone wrong with the lineup. The guitarist appeared to be brand new and could barely navigate the chords.
Will Oldham tried to push through but quickly grew frustrated and began openly calling the guitarist out from the stage. It was uncomfortable for everyone involved.
The show never recovered.
VIII. Redemption
Fortunately the story has a better ending.
Some years later I saw Bonnie “Prince” Billy again, this time at the beautiful Kyoto venue Urbanguild and everything worked great. Low benches and tables filled the room, Heartland beer bottles glowed green under the lights, and the band played a relaxed, confident set drawn mostly from the Bonnie “Prince” Billy catalog with a few Palace songs mixed in.
Opening the evening was an instrumental group called Bitchin Bajas whose sound reminded me faintly of early Phosphorescent if Phosphorescent had chosen to make instrumental records. After the show I found myself talking with three members of the band while they drank beer and ate fries. They were humble, friendly, and slightly surprised that anyone in Kyoto knew who they were. We talked for a while about touring and the constant challenge of trying to make a living as working musicians. Eventually the conversation drifted off and the room began to empty.
The music was over. The musicians were just people again, finishing their drinks and preparing to move on to the next city. And that, in the end, may be the most interesting encounter of all
Dedication
For live music fans everywhere. My true people. I love you baby.
Note: If you enjoyed this essay, you may also enjoy the essay below on the four time I met Yo La Tengo. Happy reading!
New Note: This essay sits roughly in the middle of my writing life online. By the time it was written I had already spent several years experimenting with ideas and forms in earlier blogs—first Classical Sympathies, which was more academic and literary in tone, and later Jungian Intimations, which tried to bring Jungian psychology, symbolism, and dream material into a more personal register. Both projects were attempts to understand the terrain of the mind and the pressures placed on a thinking person trying to live inside modern institutions.
“On Coming Through” belongs to that same line of inquiry, but it also marks a turning point. At the time I felt strongly that one phase of life—what might loosely be called early adulthood—was coming to a close. The essay reflects an effort to make sense of that closing: the roles I had played, the ambitions that had driven me, and the ways in which those ambitions both clarified and constrained the direction of my life.
The language of Jung, Hollis, and Rudhyar appears throughout the piece because those writers were the tools I was using at the time to think about cycles of development, identity, and what Jung famously called individuation. Looking back now, some of the terminology feels a little grand, but the underlying questions remain ones I still care about: how a person develops a provisional identity in youth, how that identity eventually exhausts itself, and how one finds the courage to begin again.
In hindsight this essay also foreshadows something that had not yet fully taken shape for me: the idea that writing itself might become the primary vehicle through which I would explore those questions. The project I mention near the end—“Where I’m Coming From: A Straight Answer to the Smart Kids”—was never completed in the form imagined here. But in another sense it never really went away either. Many of the later essays I would write over the following decade, including those that eventually appeared on The Kyoto Kibbitzer, are variations on that same impulse: to record honestly what it feels like to move through the world as a reflective person trying to make sense of culture, relationships, and the shifting terrain of the self.
For that reason I have left the essay largely as it was originally written. It captures a particular moment in the middle of the journey—after the early experiments of Classical Sympathies and Jungian Intimations, but before the more narrative, outward-facing voice that would later emerge. Seen from that vantage point, it reads less like a conclusion and more like a bridge between phases of thought and writing.
OriginalNote: This little piece is a lightly structured meditation on aspects of the past and clarification of intentions concerning the future. It appends my previous statement of intent from four years ago (posted below). Although there is some continuity of concern, specifically around the nature of the demands that playing a role or roles in society places on the individual actor, and some continuity of theory through the continued influence of Peter Berger and Thomas Luckmann, hopefully there is some new material and new thinking as well. I should acknowledge a debt to several writers whom I have read intensively over the past four years: most especially this piece bears the fingerprints of Carl Jung, James Hollis, and Dane Rudhyar, and many of the ideas here would not exist, or at least not be as fully articulated, without their assistance. I should also acknowledge that I have been experimenting with different means of writing, different approaches to producing a text, and to the extent that anything herein bears traces of the spirit I can claim no credit.
Epigraph:
“I wanna dedicate this to someone out there watching tonight, I know she knows who she is.”
Bob Dylan, spoken introduction to “Oh Sister.” From the bootleg record “Songs for Patty Valentine.”
Today I feel as if I stand at the edge of a new world. The journey through early adulthood has drawn itself to a close, in stages, over the past several years, and I am alive to the fact that a new journey must now be set out upon. In order to face any new journey properly, with intelligence and intention, we are called upon first to recognize the altered nature of the landscape we will make our way across in the new phase.
The longer I live, the more I understand the words of Ecclesiastes, “to every thing there is a season, and a time to every purpose under the heavens.” Each era of our lives, each season, sometime even each week or set of weeks, seems to take on a certain coloring and certain characteristics that differentiate it from what came before, just as each zone of time seems to require different things of us. The strength of our intention and will, as well as the quality and effectiveness of our reactions and decision making, are forever put to the test in small ways, and large ones, and we are forced to define, if only to ourselves, the nature of our relationship to our surroundings, our community, our dharma, our fate.
When we are young, time seems to stretch on almost indefinitely. The summer of my eighth year, for example, was experienced as a vast expanse of almost undifferentiated time; two or three weeks would pass in a barely conscious haze of biking around my parent’s property, hiking and collecting stones from quarries in the area, or sitting on the roof in the sun, a child in the flow of nature, without “problems” of his own. Looking back on such a period today, it indeed has a coloring of a kind, and this coloring is so loaded with low-grade nostalgia and barely remembered circumstances that my memories exist not so much in the form of events, rather in the form of a “feel.” I have a sense of what it felt like to be eight, a sense of the patterns into which life energy fell or was collected, pooled, also a sense of my budding interests, which would in time round into what we are pleased to call “personality.” There was nothing specific that I was “up to,” and I never had the need to think more than a day or so in advance. The expression of my energy was essentially aligned with the desires of my heart as much as at that age we can know these at all–or perhaps that is just the point, in a state of primitive unknowingness we are naturally and effortlessly aligned with the desires of our heart, and only when we begin to have to analyze or ask after these do we begin to lose connection with them.
As we grow, the process of socialization begins to crowd in on us, and no person, no personality, is wholly free from the pressures of socialization, of collective expectation, of the reactive categorizations and projections of the always slightly behind-the-curve zeitgeist. Depending on our own type and manner of apprehending the world as it appears to us, we react and position ourselves in some relation to, at some angle toward, the categories and projections that surround us. Indeed, both the conformist and the rebel define themselves in relation to and reaction to “the system,” and in many ways their respective positioning is far more similar than otherwise. Dane Rudyhar makes this point clearly, as do, in more elliptical and elaborated terms, Berger and Luckmann. Even those (myself for example) who purport or imagine to be able to live outside of collective expectations, to create their own life and write their own script, yet define themselves primarily through the categories that the zeitgeist makes available–it takes work, huge, lasting work, to even begin to transcend one’s era and circumstance in even the smallest part.
The first part of life is necessarily a struggle to find one’s footing in the swim of society, to demonstrate value, usefulness, and the ability to check whichever boxes one is asked to check. Occasionally, we meet someone who in significant ways seems to have wrenched herself free of some of this static at an earlier age, but even such persons habitually define themselves in terms of existing categories and remain to some extent still a prisoner of them. For most of us, the child turned young adult, buffeted by external events and demands, adjusts herself over a period of years by applying her core characteristics, tendencies, and abilities to the game as it seems to present itself, and in the process slowly relinquishes immediate touch with that inner voice that provided direction to the child of nature who knew instinctively what was and wasn’t good for her, what was and wasn’t desirable.
At the same time, the goals that one identifies for oneself in youth are not to be lightly dismissed. They do often provide a symbol sufficient, to borrow Jung’s phrase, to drive libido up a gradient steeper than nature; one learns to accomplish “work,” and to appreciate both the material and ego-related satisfactions that comes from this accomplishment. Jung says as much when he tells us that it is essentially heathy and necessary when a young person becomes “entangled with fate” which “(involves) him in life’s necessities and the consequent sacrifices and efforts through which his character is developed and his experience matured.” This dance with fate leads us into a variety of positions and stances, some of which we may carry out with grace and ease, others of which require contortions which we preform without a clear sense of the relationship between the presented or required form and our ability to functionally engage with that form.
Under the pressure to make something of ourselves, to build a career, a business, an image, a body of work, to make more of time by trying to subdue it, we may come to feel that we have found the game, we are on the fast track, we are properly situated under the stage lights, playing the part as it is supposed to be played. A little light, a little attention, these things classically and nearly inevitably lead to a degree of what Jung calls “inflation,” the expansion of ego-consciousness and the over-identification with the product of one’s work in the world as the summum bonum. The small still voice of the spirit recedes, or expresses itself through fantasy and other forms of idle ideational free association–fantasies of setting out to sea, of starting over with a new name in an unknown land, of being orphaned and having to fend for oneself, intriguing as these dreams may be they most often serve to cement through counterpoint the existence we actually live out and the style, or lack thereof, in which we do so.
My favorite singer, Matthew Houck from Phosphorescent has a song called Los Angeles where he describes the deeply ambivalent relationship one can have toward one’s accomplishments in the world. He sings:
The road is alive/ And everybody’s all here/ I’m closing my eyes/ Till the colours appear/ Oh me oh my/ Ain’t it funny up here/ To stand in the light/ Said I ain’t come to Los Angeles just to die
They told me my eyes/ Would never be clearer/ To hold on to mine/ Make good money out here/ They told me those lies/ Just a grinning from ear to ear/ They said ‘here is our offer, ain’t it fine’
Are you getting a lot of attention now/ Are you bleeding in every direction now/ Are they covering you up with affection now/ Are they giving you a lot of attention now…Said I ain’t came here to Los Angeles, baby, just to die
I know, in exquisite and painful detail, exactly what Houck means (or I know exactly what he means to me, which is all the audience can ever really claim to know). He means that when you bring your interior goods, your art, your vision, your beauty and light, out into the public eye and when some part of that is seen as having value or serving the purposes of established interests, an offer is made whereby your specific value, your original genius and spark, is rewarded at the same time as it is strangled, rewarded through exposure and compensation, and strangled as established interests nearly always (but perhaps not absolutely always) want and need to tie you to a set of projections and definitions that have already taken external form and are recognized as valid, and therefore commodifiable, categories.
At the same time, the singer in this equation is not without culpability in the narrowing of his own genius. He knows that the kind of attention he is getting is dangerous for him, that it threatens to bring out his worst tendencies, his tendency toward excess, and to distance him from the source of his own art, but he is getting a little addicted to the attention, to the light. The paradox, or trap, turns out to be that it is very, very difficult for a younger person in the first flush of ego-development to stand in the stage lights for too long without beginning to mistake this external light for the light inside. Although the singer is trapped, he recognizes the trap, recognizes that he is dying out there, and the song remains hopeful, hopeful that the singer will be able to relocate the reasons for coming to Los Angeles in the first place. After all, if he didn’t come all the way to Los Angles just to die, he came for some other purpose.
However, what the singer maybe does not recognize is that sometimes a death is necessary in order for life to begin anew. Most ancient cultures, perhaps all, practiced sacrifice, and the idea at the heart of sacrifice is precisely this–new life follows inexorably from the exhaustion of the old. The ancients, being literal minded and without the ability to metaphorize as fully as humanity has since learned to, could only see this sacrifice as taking physical form–thus human and animal sacrifice entailed actual bloodletting. The story of Issac in the Bible, as well as the story of Job, are in fact kind of metaphors for a psychological hinge point in the development of consciousness among the people of the ancient Eastern Mediterranean, a development which eventually led, among other things, to the dwindling of the use of such literal forms of religious sacrifice, but the core idea remains in our present culture in all sorts of places. (Indeed, much of the Old Testament deals with the development of what we call “consciousness” and the alterations in the character of the Old Testament god mirror alterations in the fundamental psychological character and mentality of the swim of generations over a period of several hundred or a thousand years leading up to to the birth of Christ.) That is kind of another story, so let us just say that all nature seems to be structured around cyclicality, not so much linearity. From the ashes of the old comes the living spark of the new.
The above outline of the first flush of adulthood and its inevitable compromises is not original to me, and those who have looked honestly and hard at the development of the human life have set out this process much more precisely. James Hollis puts it this way: “What I have called the middle passage arises from the collision of the provisional personality–that group of behaviors, attitudes toward self and other, and reflexive responses which the child is obliged to assemble and manage its relationship with an all powerful environment–with the insurgency of the natural, instinctual Self (…) The passage is experienced as an enervation of the former way of seeing oneself or of one’s functioning in the world (…) The exhaustion of the old is the occasion for the advent of the new, though we are seldom pleased to suffer that death which is necessary for older values to be supplanted. In fact, one may wander, alone and afraid, for a very long time in the great In-Between before a new psychic image will arise to direct libido into the required development channel.” Enervation means weakening, loss of vigor, and what Hollis points to in his description of mid-life is a kind of inflection point that I think actually occurs periodically through life, a juncture where one is obliged to examine that agglomeration of the “provisional personality” and the diminishing returns it may be receiving. Once again, constructing an effective set of behaviors and approaches to the work of life turns out not to be a fully linear process, rather it seems to be cyclical and to necessitate periods of emptiness and exhaustion as well as periods of zenith and culmination.
The last three years of my own life have been but stages toward the exhaustion of this provisional personality. A character from the television show “The Wire,” explaining to another character that when he says he is ready he means it, says something to the effect of: “you have no idea what I had to do to get to where I am today.” To the extent that I have embodied and carried out my statement of intent from 2010, I can with some justification say the same. Being in a position to say this is not necessarily the most pleasant place to be, and I cannot really recommend my process and progress through the proverbial belly of the whale to anyone, certainly not to anyone with a faint heart. However, along the way I have been blessed, there is no better word, to have met extraordinary people who have given me essential clues as to from where and in which direction my second journey would launch. I have also been fortunate beyond all measure and worthiness to have received several “big dreams,” and if this indeed characteristic of the stellium in my astrological ninth house (Rudhyar writes that a ninth house person will be drawn to “whatever expands a person’s field of activity or the scope of his mind–long journeys, close contacts with other cultures and with foreigners in general, and (…) ‘great dreams'”) I will take it. Finally, through periods of intense work and strain which have combined, sometimes combustibly and unpredictably with both great people and great dreams, my consciousness has pulsed or rippled open a fraction, in the process integrating to some extent my inferior functions, first feeling, and then, more challengingly, sensing.
Coming to terms with one’s inferior functions is an essential part of coming to terms with one’s limitations, as these are much the same thing. However, in some mysterious way that I can barely begin to name, I feel as if I am carrying, and trying to pay off, a larger karmic debt of some kind. To be honest, I don’t even know how to begin to write about this. Two years ago, in the autumn, I consulted a humanistic astrologer based in the United Kingdom. Very well known in her field, she turned out, over Skype, to be deeply learned as well as deeply open and generous. Her reading was strong, interesting in every respect, but still it was a reading–she has a professional method which she applied with ease and confidence. Except in one respect–twice during the reading she stumbled, paused, lot her train of thought and said that she couldn’t put her finger on something. The first time was when she said that I was on the verge of leaving behind an ancestral inheritance 500 years in the making. She didn’t know what this was, but said it was in my bloodline. Thirty minutes later or so she cycled back to it, saying she couldn’t make it out but that I was poised to see something or break out of a way of reacting or thinking that had held back my ancestors for generations. Her reading took place a few months after my inheritance dream, which occurred in the summer of 2011. Here is the dream:
My father is due to receive an inheritance, and his acceptance of it somehow enables others (his extended family) to also share in the inheritance. My mother is telling me this in a darkened bedroom with my father outside the door. She doesn’t want him to hear that she is telling me this, and keeps lowering her voice. I get the impression that my father’s portion of the inheritance is relatively small, but somehow his taking of it is key to everyone’s access. While at first I think that it is only a medium sized inheritance, suddenly the television comes on and begins to give more backstory. It turns out, according to the program, that my father is attached, in a roundabout way, to one of the largest fortunes in the world, and one that is intimately connected to shadowy political power in some unnamed European countries (perhaps Germany, Austria, but spilling westward as well). The program is a fairly typical expose of networks and hidden hands behind the throne, but nonetheless absolutely riveting. There is a single male figure at the center of this network, shown briefly in the dream standing behind a spokesman who is speaking into a microphone. This takes place on a lawn in front of a large and well-to-do house, but both the male figure and the house appear relatively normal and not obviously terrifying or malevolent. My father’s reluctance to take up his inheritance thus represents a reluctance to involve himself in the political power networks, but the program makes clear through implication that failure to take up the inheritance poses a danger both to himself, and perhaps to my mother and myself. Much or all of the action in the dream takes place indirectly–through implication or (literally) through a screen.
Humankind being a pattern seeking animal, of course I immediately connected the two data points with a third, the moment in which Ruth Van Reken, the author of “Third Culture Kids” and basically co-founder of this field of study, told me in a hotel lounge in Singapore in March of that same year that god had a mission for me, and a fourth, a quiet but persistent inner voice telling me I had a gift that was not being fully given to others, a gift I was holding inside, that I had another gear, that perhaps I hadn’t come to Los Angeles just to die.
What, in hindsight, I was dealing with and trying to make sense of was in fact Hollis’ insurgent self, a self which was seeking a new psychic image, a new core myth around which a fresh tapestry of charged energy could be woven. I was living Jung’s individuation, or it was living through me. This quest was apparent as the subtext to the inheritance dream, and many others of that period. After writing down the inheritance dream I commented as follows:
There is a lot of context for the dream, best summarized as a fluid and somewhat wild/ chaotic/ noisy social night scene. This kind of backdrop is quite common in my dreams, so much so I am inclined to refer to my ‘long night dreams’. These usually take place over several ‘hours’ and spill late into the night or early morning. They generally build through escalating events/ imagery and crystalize in a single memorable and stirring image. The dream about an inheritance is in this larger category, but the specific incident in question feels broken out of its immediate context and stands alone in the dreamspace.
Another memorable long night dream from a slightly earlier period culminated in a scene where I came upon a group of revelers around a bonfire, deep in the forest, swinging in hammocks or dancing unrestrainedly some hours after midnight–maybe two in the morning. Although I was not, knew I was not, of them, I longed to join in their joyous communal frenzy. This image of a revelry around a bonfire possessed an energetic charge that animated all that came into contact with it, in other words this image, the image of the inheritance, and other images buried late in these long night dreams, were presenting themselves as possible material for my personal myth. I can imagine a life founded on the idea of an enormous inheritance or a communal dance just as the grail image has, as Robert Johnson convincingly argues, served as the founding myth for western masculinity for a thousand years.
Standing back a little, and thinking about how it is that I have the courage to face a new journey, certain steps, some fairly conventional, others rather more esoteric and specific, have been necessary for me to face the future with confidence and with nerve, to lay the past to rest, to open a new channel to life. Life, sounds, smells, textures, colors, spill into me and swirl around as never before, and a multi-year process has certainly reached exhaustion, and cleared the way for a realized rebirth. Rudhyar writes revealingly about the ending of a cycle: “Any person who has had to improvise a speech after a dinner party knows how difficult it is to bring his talk to a convincing and significant end. When coming to the close of their speech many speakers fumble, repeat themselves, go from climax to anticlimax, and perhaps let their words die out wearily and inconclusively (…) The composer of music, the dramatist, and the novelist often find the same difficulty when confronted with the obvious necessity of bringing their works to a conclusion.” He goes on: “the natural end of everything is exhaustion–one gets exhausted and so do the people around you. The speech or the individual himself, dies rather meaninglessly of old age. Unless the self, the spiritual being, takes control and, binding up all the loose strings of the great lifelong effort, gathers the most essential elements into an impressive and revealing conclusion, there is danger that the great moment will become obscured by the settling dust of the struggle.”
Here, Rudhyar seems to be talking about the end of life, but a little later it becomes clear that he is actually talking about all acts, all events: “The art of bringing every experience to a creative end is the greatest of all arts (…) What this art demands first of all is the courage to repudiate the ‘ghosts’ of the past. It is this repudiation that is also called severance (…) One must have the courage to dismiss the things unsaid, the gestures unloved, the love unexperienced, and to make a compelling end on the basis of what has been done.” In other words, a graceful ending acknowledges that there is a great deal more that could have been done, and nonetheless strives to encapsulate and put into perspective that which was done.
With exhaustion of the old comes, as we have seen, the first breath of the new. In what areas, to what purpose, and up which gradient ought I to apply my newfound energies and intent? I suspect that the paying off of whatever karmic debt I am holding is a necessary feature of taking up whatever inheritance is to be assumed. Once again, Rudhyar gives us a hint when he writes of crossing the threshold of rebirth: if the individual “has absorbed and assimilated the darkness represented by the ‘Guardian of the Threshold’–the memories and complexes of the personal and collective Unconscious–then the Tone of the new cycle can ring out clearly. The individual, conscious of his true Identity, is able to use for his purpose of destiny whatever conditions have been inherited from his past and the past of his race, from his parents and from humanity” (italics in the original).
I love this phrase, “the Tone of the new cycle,” capitalized Tone, (by which we could also understand to mean “style”). If indeed I am saddled with some sort of baggage from centuries past, an idea which I do not advance lightly in the least, then clearly it is my duty as a future directed individual who simultaneously “believes” in cyclicality as a basic principle of human and natural operations, to transform the elements of this baggage, this ragged tune, into a new tone which can ring clear to anyone who might benefit in some way from hearing it. My listeners, my audience, are those smart kids who, blessed and cursed with preciosity, struggle to make sense of the terrain of their own mind which, in the immortal words of Gerard Manly Hopkins has mountains, O the mind, mind has mountains.
In order to reach authentically another I need then to perform in my own style. Arriving at an original style is the first great challenge for any artist; in the arts formally this generally entails assimilating the style of others with one’s own insurgent urge toward expression such that the resulting product is recognizably your own and resonates with your inner sense of what you are about. The effort to live one’s life with style, to make of one’s life a work of art, is harder still, for instead of working toward a finished product, a song, a novel, poem, or canvas, we are instead seeking to infuse each moment, each encounter, each event pocket, with creative intent and energy. This effort requires attention as well as imagination, and here attention and imagination exist in a delicate and precise balance. Without attention the mind quickly loses itself in projection, in maya, the mist of illusion and fantasy. However, without imagination attention may be overly focussed in the immediately apparent and explicable. Hollis quotes Gaston Bachelard: “Psychically, we are created by our reverie–created and limited by our reverie–for it is the reverie which delineates the furthest limits of our mind.” The courage to imagine, to wander, and to bring back to and integrate into diurnal consciousness the imprints and impressions of our furthest wanderings, this is the courage we may need in order to live at the highest levels of creativity.
This essay is beginning to feel the pressure to make a compelling end. The other evening, I ran into an acquaintance from an earlier incarnation and we started talking event theory. He summarized his own view of events in five words: “an event should be eventful.” The eventfulness of an event depends on both the arrangement and combination of space, time and energy to create an event arc with pockets of luminosity and on the willingness of the participant to experience eventfulness, to happen. Oddly, happenings are neither entirely willed and created nor entirely received. Instead, happenings and events transpire in the liminal band between will and fate, writer and muse, figure and ground. Phosphorescent again: “See I was the wounded master/ oh then I was the slave/ my hands and my mouth, aw honey/ they would not behave/ See, I was the holy writer/ then I was the page/ I was the bleeding actor/ then I was the stage.” Who are we in our journey through life, around, and back again? Are we the maker, or the made? The master, or the slave? The writer, or the page? The actor, or the stage? The happening, or the happened to? Are we in charge of our own destiny or awash and afloat in a current so much stronger than we are? Are we all of these things simultaneously? What is my mission on this new journey I am called to alight upon? What is the mission of my young friends, a generation younger than I, who face the difficult transition to adulthood in the keening wind of the 21st century?
My deepest wish is simply this, that today’s smart kids may navigate the delicate relationship between their mind and their life during the first half of life in a more graceful and integrated manner than have I, that they receive, if only from a handful of people, compassionate help and understanding to this end, and that the experiences visited upon me may in some small way assist this integration, if necessary as a sort of sacrifice. Perhaps in the end this makes me too an “established interest.” However, I hope I have no specific requirements any more than I have specific requirements for myself, no program, no method, no dogma other than the welling hope that when they reach their own Los Angeles they are able to negotiate their own terms upon being asked to stand for a while in the light.
On the last page of Italo Calvino’s masterpiece Invisible Cities, the Great Khan and Marco Polo are concluding their conversation about Polo’s travels across the globe.
Already the Great Khan was leafing through his atlas, over the maps of the cities that menace in nightmares and maledictions: Enoch, Babylon, Yahooland, Butua, Brave New World.
He said: “It is all useless, if the last landing place can only be the infernal city, and it is there that, in ever-narrowing circles, the current is drawing us.”
And Polo said: “The inferno of the living is not something that will be; if there is one, it is what is already here, the inferno where we live every day, that we form by being together. There are two ways to escape suffering it. The first is easy for many: accept the inferno and become such a part of it that you can no longer see it. The second is risky and demands constant vigilance and apprehension: seek and learn to recognize who and what, in the midst of the inferno, are not inferno, then make them endure, give them space.”
The philosopher Ludwig Wittgenstein, who worked at Cambridge, once advised a colleague to leave the university as there was “no oxygen” for him there. Upon being asked why then he, Wittgenstein, stayed, the philosopher is said to have replied: “It doesn’t matter…I manufacture my own oxygen.” While I am deeply grateful to those handful of people who have gone out of their way to give me space, in some ways I feel as if I have to too great a degree, had to manufacture my own oxygen. Perhaps the atmosphere of the coming journey will consist of some other arrangement of elements such that oxygen, or whatever allows one to breath there, is made more freely available. In the meantime, I intend to give the only gift that I have to whichever smart kids might take something away from it. This gift is simply the truthful and open record of what it has been like for one relatively smart kid to navigate life, relationships, and his own psychology and mentality–a primer on the basic aspects of living the first half of life as a semi-ambitious introverted intuitive living between centuries and shuttling between east and west.
Before any new journey can be set out upon, passage must be secured–I know this because I have dreamt it. Possessing no riches of my own, the price of the new journey will have to be paid by the brokering of an inscription, a text, of the old one. This text will necessarily be partial, incomplete, subject to criticism for what it redacts, a map that barely begins to reflect the territory as was the dream text itself, as are all dream texts. This has to be accepted at the outset; after all even the holy writer is perpetually bound by the constraints of form. And even as we are writing the record of our coming through that earlier landscape, the greater work of embodying the living word such that the opulent and decorative higher floors of our co-constructed mansion are made manifest through our participation in reverie and revelry, of ascending the far-flung mountains of a new Aeon, will already have begun.
Dedication:
For all the smart kids.
Works Cited/ Referenced:
Peter Berger and Thomas Luckmann, The Social Construction of Reality.
Italo Calvino, Invisible Cities.
Ecclesiastes.
Gerard Manly Hopkins, “Mind Has Mountains (No Worst, There is None).”
James Hollis, Creating a Life: Finding Your Individual Path.
Julian Jaynes, The Origins of Consciousness in the Bicameral Mind.
Robert Johnson, He.
Carl Jung, On the Nature of the Psyche.
Van Morrison, “No Guru No Method, No Teacher.”
Phosphorescent, “Los Angeles,” from Here’s to Taking it Easy.
Phosphorescent, “Terror in the Canyons,” from Muchacho.
Note: This piece takes place in Spokane, Washington in the fall of 1991, during our senior year at St. George’s School. CDs were still a relatively new luxury item for teenagers, Zip’s runs counted as real excursions across town, and a hunter green Explorer in the school parking lot could serve as the center of an entire small social world.
Epigraph:
Out with the posse on a night run Girls on the corner, so let’s have some fun Donald asked one if she was game Back Alley Sally was her name She moved on the car and moved fast On the window pressed her ass All at once we heard a crash Donald’s dick had broke the glass
Ice T
Seth drove a green Ford Explorer, which meant two things: he was always the driver, and John Innes almost always called shotgun.
Ours was a class of twenty-eight boys at St. George’s School, which meant the social landscape was less a battlefield than a small archipelago of cliques. Everyone knew everyone, and everyone more or less supported everyone else. Still, there were natural groupings. Seth, Innes, and I spent a good deal of time together, with Kelly sometimes orbiting the car and Richard Barkley frequently around as well.
The Explorer usually lived in the SGS parking lot behind the lower school. During the day it sat there waiting for the moment seniors could leave campus, which we could do whenever we wanted. When that moment came, Seth’s Jeep became a kind of small republic on wheels.
There were rules, or something close to rules. Seth drove. Innes called shotgun. He cared about it the most and therefore usually got it. Occasionally Barkley or I would challenge him, which would inevitably produce an argument about whether the call had been made properly or whether the timing had been unfair. The exact legal framework of shotgun was never fully settled, but the outcomes were usually predictable.
Inside the Explorer there were CDs everywhere. Not in a messy way—Seth kept the car pretty well—but there were dozens of them, probably stored in one of those large CD wallets that seemed to exist in every car in the early nineties. Seth would sometimes come back from Hastings with six or eight discs at a time. I remember watching those purchases with something close to disbelief. I could rarely afford a CD myself, so when I did manage to acquire something like Tindersticks or Billy Bragg’s Spy vs. Spy, it was a very big deal.
The music rotation in the Explorer was remarkably tolerant. Seth tended to favor Judas Priest and Metallica, while Innes leaned toward Ice-T. Joe Tyllia loved Cat Stevens and so Cat Stevens appeared frequently. I personally preferred Dire Straits at the time, which never quite made the regular rotation, so I generally waited for Warren Zevon or Cat Stevens to come back around. Nobody vetoed anyone else’s music. Whatever disc was in play generally stayed there.
The Explorer had a few regular destinations. State B basketball games were one. Another was Zip’s on the north side of town. Seniors could leave campus whenever they liked, and sometimes that meant simply deciding that a run across Spokane for burgers was necessary. Seth’s house was another stop, as was Hastings, where the CD acquisitions occurred.
Occasionally the driving extended further into the South Hill at night. Sometimes we would pass near Manito Park, though I remember doing those wandering drives more often with a slightly different crew—Dyche, Jonah, Karin, and Lisa. Once that group went to a show by They Might Be Giants, and afterward Kelly reported that the band had stiffed the opening act and paid them only ten dollars. Kelly knew this because his cousin was in the opening band.
The one time I ever took shotgun from John Innes without calling it came on the ride home from the state cross-country meet during our senior year. Our team had finished second by a single point, which felt at the time like the most unfair outcome imaginable. James Johnson had been our first runner, Cam Turner second, and I was third.
When we piled into the Explorer for the three-hour drive back to Spokane, I simply grabbed the seat. No call. No discussion. Just took it. And for that ride home I ran the decks.
For a while Seth’s Explorer was simply part of the landscape of our lives. It sat behind the lower school during the day, appeared at the Coleman house west of the South Hill at night, and carried us between games, fast-food runs, music stores, and wherever else we decided to go.
Then, like most small countries of teenage life, it quietly disappeared
Note: This essay addresses the artistic approach of Mark Kozelek as a songwriter. It does not attempt to evaluate or adjudicate the various personal controversies that have circulated around him in recent years, many of which remain publicly disputed and complex.
The focus here is narrower: how Kozelek’s long-form, diaristic songwriting works as a musical method — particularly in songs like “Ali/Spinks II,” where ordinary details accumulate into something emotionally larger. Whatever one thinks of the artist as a person, the question of how the music itself functions remains worth examining on its own terms.
For several years now it has been fashionable to treat Mark Kozelek as something like an exhausted case: a brilliant songwriter who wandered too far into self-absorption, whose songs became too long, too diaristic, too willing to linger on the small debris of daily life. Even some longtime listeners have adopted the shorthand. Early records were masterpieces; later ones were indulgent. The verdict sounds tidy. But like most tidy verdicts in music, it collapses as soon as you start listening again.
The basic complaint about Kozelek’s later work is well known. The songs stretch past ten minutes. The lyrics catalog ordinary events: hotel rooms, meals, airports, old friends, television shows, half-remembered conversations. The narrator seems to be narrating his own day in real time, occasionally pausing to note a basketball score or a passing cloud of melancholy. To critics raised on the discipline of verse-chorus songwriting, this can sound like navel-gazing elevated to an art form.
But the strange thing about Kozelek’s music is that the minutiae are not actually the point. They are the atmosphere. His songs work less like traditional compositions and more like extended walks through consciousness. The grocery lists, the memories of old bands, the stray anecdotes about touring musicians — all of it forms the texture through which something else slowly emerges. A mood. A sense of time passing. The feeling of being a person moving through an ordinary day while carrying decades of memory.
The best way to understand this approach is to listen carefully to “Ali/Spinks II,” one of the central tracks from Benji. The song begins almost casually, recounting the death of Kozelek’s cousin and drifting through fragments of memory connected to that loss. There is no obvious structure, no chorus that arrives to organize the material. Instead the narrative moves the way memory moves: sideways, unpredictably, circling back on itself. The details accumulate slowly until the emotional core of the story becomes unavoidable. What begins as a series of seemingly unrelated observations eventually reveals itself as a meditation on grief, family history, and the strange ways tragedy ripples through ordinary life. The song is long, messy, and digressive — and it works precisely because of those qualities. “Ali/Spinks II” is not merely an example of Kozelek’s method; it is the test case. If the listener accepts the logic of that song, the entire later catalog suddenly makes sense.
This approach did not come out of nowhere. Kozelek has always been a writer drawn to the long arc of a song. Even in the early days of Red House Painters, the music moved at a patient pace, letting chords hang in the air while the lyrics circled around regret, nostalgia, and quiet observation. What changed later was not the impulse but the level of exposure. The lens moved closer. The songs stopped pretending to be about characters and admitted they were about the singer himself.
For some listeners that shift felt like a loss of mystery. But there is another way to hear it. Kozelek’s later records are essentially field recordings of a mind at work. They capture the strange mixture of memory, boredom, humor, irritation, and melancholy that makes up ordinary consciousness. Most songwriters edit this material down to the highlights. Kozelek leaves it mostly intact. The result is less like reading a poem and more like sitting beside someone during a long drive while they talk about whatever crosses their mind.
The famous outbursts that circulate online tend to obscure this. Kozelek has never been particularly careful about public performance of personality, and that roughness often dominates the narrative around him. When he released the song “War on Drugs: Suck My Dick,” a public feud with The War on Drugs instantly became the headline. The track was petty, funny, abrasive, and entirely unnecessary — which is to say it was perfectly consistent with the same impulsive candor that fuels his songwriting. Kozelek has never seemed particularly interested in polishing the public version of himself.
But the deeper argument about his music usually centers on the accusation of self-indulgence. Why should listeners care about the details of a songwriter’s daily routine? Why should a song wander through anecdotes about hotels, meals, or aging friends? Why should anyone sit through ten or twelve minutes of conversational narrative when a tight three-minute composition could deliver the emotional payload more efficiently?
Kozelek himself once answered that question in a line that perfectly captures his stubborn philosophy: he said he liked playing shows for “dudes in tennis shoes.” The phrase sounds casual, almost dismissive, but it carries a small manifesto inside it. He is not writing for critics parsing lyrical elegance or for industry tastemakers deciding what counts as proper songcraft. He is writing for ordinary listeners who recognize the shape of everyday life — the boredom, the odd digressions, the strange humor that creeps into conversation when people talk long enough.
In that sense Kozelek’s songs resemble a certain kind of late-night storytelling more than traditional music. Imagine someone sitting across the table recounting a memory that begins in one place, wanders through several unrelated details, circles back to a childhood story, and eventually lands somewhere unexpectedly moving. The emotional impact arrives not through compression but through accumulation. You spend time inside the story until its meaning quietly surfaces.
The length of the songs, which so many critics treat as evidence of indulgence, is actually central to the effect. Time itself becomes part of the composition. The listener settles into the rhythm of the narration. Small details begin to gather weight simply because they have been allowed to exist long enough. By the time the song ends, the ordinary events that seemed trivial at the beginning have become part of a larger emotional landscape.
This is not the only way to write songs, and it is certainly not the most efficient one. But efficiency has never been Kozelek’s artistic goal. His music belongs to a tradition of artists who treat the everyday as worthy of sustained attention. The diary becomes the canvas. The passing moment becomes the subject. Instead of distilling experience into a polished metaphor, the songwriter simply records the experience itself and trusts that meaning will accumulate over time.
If that approach sometimes borders on excess, it also produces moments that feel uncannily real. A stray observation about a friend can suddenly open into a meditation on aging. A casual mention of a hotel room can turn into a reflection on the strange loneliness of touring musicians. The emotional truth arrives sideways, hidden among the details of ordinary life.
Which brings us back to the central criticism: that the songs are too long, too detailed, too inward. All of that is true. But it may also be precisely why they matter. Kozelek’s music asks listeners to do something that modern culture rarely encourages anymore — to slow down, to sit with the flow of another person’s thoughts, to accept that meaning often appears gradually rather than in a neatly packaged chorus.
Not every listener will have patience for that. But for those willing to spend time inside the songs, the reward is a strangely intimate experience: the feeling of inhabiting someone else’s memory stream for a while. The tennis shoes crowd, in other words, may understand something that critics occasionally miss. Sometimes the most honest art does not arrive in the form of a perfectly shaped statement. Sometimes it arrives as a long conversation that refuses to end too quickly.
Note: This essay is not an attempt to defend Ryan Adams the person. It’s an attempt to defend the continued seriousness of the music. The distinction matters, even if our cultural conversations sometimes pretend it doesn’t. Also, I fucking love Ryan Adams. He is the motherfucking man.
Epigraph:
“When the stars go blue.” — Ryan Adams
For several years now it has been socially safer to treat Ryan Adams as a closed case: talented songwriter, personal flaws, cultural exile. The outline is familiar enough that most people no longer bother to revisit the work itself. But the strange thing about Adams is that the songs refuse to cooperate with the narrative. They remain stubbornly alive — hundreds of them scattered across albums, demos, and late-night recordings — carrying the same bruised intelligence that first made people pay attention twenty-five years ago. At some point the question stops being whether Ryan Adams is an admirable person. The real question becomes harder and less comfortable: what do we do with an artist whose flaws are obvious but whose music continues to tell the truth in ways very few writers can manage?
Part of the problem is that Ryan Adams belongs to an older model of songwriting — the kind where the emotional life of the artist is inseparable from the work. The songs are confessional without being literal, personal without being autobiographical in any simple way. From the early Whiskeytown albums, to his solo debut Heartbreaker, on to today, Adams has always written like someone sitting in the wreckage of his own choices and trying to understand what just happened. That voice — raw, impulsive, often heartbroken, sometimes self-pitying, often painfully perceptive — was never tidy. It wasn’t supposed to be. The appeal of Adams at his best has always been that the songs arrive before the moral cleanup crew.
When the accusations against him surfaced in 2019, the cultural machinery moved quickly. Adams’s shows were cancelled for a while, he was dropped from projects, and reclassified overnight as an artist whose work had become morally contaminated. Some listeners stopped listening immediately. Others quietly kept listening but stopped talking about it in public. The silence that followed was oddly complete. In a culture that usually thrives on argument, the Ryan Adams conversation simply evaporated.
That disappearance is revealing. It suggests that many people were less interested in wrestling with the complexity of the situation than in resolving it as quickly as possible. Once the story had a clear villain, the cultural instinct was to move on.
But the songs remain.
Listen again to Come Pick Me Up, and you hear a man cataloguing his own emotional incompetence with surgical clarity. Oh My Sweet Carolina still carries that strange mixture of homesickness and resignation that only a handful of songwriters ever capture. Later work — Ashes & Fire, Prisoner, Chris, the better moments of the sprawling archive that followed — continues the same project: the slow documentation of a person trying, often unsuccessfully, to live with himself.
None of this absolves Adams of anything. It doesn’t erase the accounts of people who describe him as manipulative, volatile, or worse. If anything, the songs themselves suggest that those accounts are not entirely surprising. Adams has been writing about his own volatility for decades. The records are full of it — jealousy, insecurity, emotional chaos, the constant sense of someone struggling to regulate the intensity of his own personality.
What the songs also reveal, though, is a rare level of self-awareness about his own condition. Adams’ best work doesn’t present him as a romantic hero. It presents him as part of the problem.
And that distinction matters.
One of the stranger habits of contemporary cultural criticism is the belief that the value of a work of art should track the moral cleanliness of the person who made it. This is a comforting idea, but it collapses under the slightest historical pressure. Much of the art people still revere emerged from personalities that were messy, selfish, unstable, or worse. Songwriters, perhaps more than most artists, tend to write directly from the fault lines of their own lives.
If we demanded perfect character from every songwriter whose music we admire, the history of popular music would shrink dramatically.
The more interesting question is not whether Ryan Adams deserves redemption. That is not something critics or listeners are qualified to grant. The question is whether the songs themselves still carry meaning once the mythology surrounding the artist has been stripped away.
In Adams’ case, the answer seems to be yes.
The songs are still precise. The emotional details still land. Lines that once felt like romantic exaggeration now sound more like documentation — the sound of a man who understands, perhaps too late, the patterns that keep repeating in his life.
There is something oddly honest about that.
The best Ryan Adams songs have always sounded like dispatches from someone who knows he is partly responsible for the wreckage he is describing. They are not pleas for sympathy so much as attempts at recognition — moments where the singer steps outside himself long enough to see the pattern clearly.
That is why the music persists even when the cultural narrative surrounding it has hardened.
The songs were never about innocence. They were about self-knowledge.
And self-knowledge, even when it comes from flawed people, is still one of the things art is uniquely good at revealing.
Dedication
For Ryan, one of the five greatest songwriters ever and the motherfucking man. I love you baby.
Note: If you like this essay, you may like these others in the same “In Defense Of” series.
Note: This is the third of a three part series. Part I is here and Part II is here.
Epigraph I:
Oh my sentimental fool
Lloyd Cole
Epigraph II:
Was the risk I sent to you received?
Metric
Leaving Oxford / Returning to Japan
I walked the five minutes back to the hotel after the bus pulled away. My wife was going on to visit friends in Germany and I would have about five days alone in Kyoto after I got back to Japan. At the hotel I couldn’t get back to sleep, so I said a small prayer to the angels asking for grace to get through the day, showered, packed my things, and waited for the 8 AM car pickup.
I did not rush. Packing became a deliberate act, almost ritualistic in its pacing. I folded shirts one at a time, placed my notebook carefully into my bag, slipped the Tintin postcard between pages so it would not bend. Sue Tompkins went in next, followed by the charger, the toothbrush, the small practical objects that restore a sense of order after emotional disturbance. The room itself was modest — functional, forgettable in most respects — yet it felt oddly expanded, as if some invisible event had occurred there despite the absence of anything outwardly dramatic. Something had shifted in me, and the room seemed to hold the echo of that shift.
At the desk, I laid everything out for a moment, not to organize but simply to gather myself. The Mendoza Line was no longer playing, but the music had already done its work. The emotional charge it helped ignite remained present, circulating quietly beneath the surface. There was nothing to heighten or prolong; the effect was already internalized.
Around eight, the hire car arrived. The driver was polite, efficient, the kind of professional whose calm competence creates a reassuring neutrality. He helped with my bag, and we exchanged small talk as we pulled into traffic — London housing costs, wages, the persistent difficulty young people face in trying to establish themselves. On the radio, a news segment discussed the rising number of homeless families and children across the UK. Normally, such stories register as troubling but abstract statistics. That morning, however, the report landed differently. I found myself thinking about untethered lives, about how fragile the structures that hold people together can be, and how sometimes the tether itself is the only thing preventing a deeper psychological unraveling.
Traffic was light, and we arrived at the airport mid-morning. Inside, I purchased a simple breakfast — fruit, yogurt, coffee — and found a seat removed from the main flow of travelers. Airports are environments of constant movement, but solitude can still be carved out within them if one chooses carefully. I opened my Kindle and downloaded volumes four through six of Anthony Powell’s A Dance to the Music of Time. It was not an act of escapism so much as orientation. I wanted narrative continuity, a long arc where identity unfolds gradually rather than collapsing under sudden pressure. Powell’s world offered lineage, structure, and a reassuring sense of temporal patience.
I texted Isobel. She responded almost immediately, and what followed was a long, bright thread of conversation carried across airport Wi-Fi. There was no sense of emotional comedown, no awkward reentry into ordinary distance — only continuation. The connection felt intact, natural, as if the meeting had established a channel that did not require reinforcement to remain open.
When boarding was called, the transition felt procedural rather than dramatic. The flight passed in a quiet blur of clouds, Molina songs, Powell’s prose, and intermittent thought. Beneath it all was a subtle ache under the ribs — not pain, not longing in any acute sense, but effect. A residual emotional state that did not demand resolution, only acknowledgment.
On the plane I read some Powell and listened to music. I remember playing “Two Suns in the Sunset” by Pink Floyd and being unexpectedly moved by it. I was in an emotional state — not overwhelmed, but open and exposed — and the flight passed quietly. I landed at Kansai Airport in the afternoon.
I landed in Japan first. My wife continued on to Germany to visit friends, and my son was in Australia on a school trip. I took the Haruka train back toward Kyoto. The wide seats and generous legroom made me feel welcomed back into my country of choice. Much as I had enjoyed England, I felt real relief in returning. There is a particular comfort in Japanese transit — the order, the space, the quiet efficiency — and my body recognized it immediately.
The house, when I entered it, was silent in a way that felt tangible. I carried that silence with unusual care, as if it were made of glass and might shatter if handled abruptly. Solitude is often restorative, but this solitude had an amplifying quality, heightening rather than settling internal experience.
That evening, I went to Takumiya, a pub in north central Kyoto. I ordered food and three craft beers and spoke casually with whoever happened to be nearby. Conversations were light, unstructured, yet I sensed an unusual responsiveness from people around me — as though I possessed a slightly elevated emotional voltage that others could detect without understanding its source. Even animals seemed to register it. Cats approached me with a familiarity that felt less coincidental than intuitive, as if some form of static had gathered on the soul.
I had no sense of impending crisis. No awareness that within three days I would walk into my principal’s office and offer my resignation
First Days Back
On my first full day back I did laundry and in the late afternoon went to Takumiya, a pub in north central Kyoto near Karasuma Oike. I don’t remember whether I texted or called Isobel that day, but I almost certainly did. At Takumiya I ordered sashimi and had a few craft beers from their rotating selection. I stayed longer than planned, talking lightly with whoever happened to be sitting nearby.
The next day was Tuesday and I went to work as scheduled. I checked the heat index readings as part of my summer administrative duties. Dr. Fox was on campus. Seeing him immediately shifted the emotional temperature of the day.
I have written elsewhere about my problems with Dr. Fox and I won’t revisit them in detail here. What matters for this story is that by that point I felt he had betrayed me and failed to show up when I most needed institutional support. Trust had already been damaged. Seeing him again after Oxford brought all of that to the surface at once.
We spoke briefly. Before I left, he asked me to come in the following day to help prepare a presentation he was scheduled to give to an alumni group. I had ghostwritten material for him many times before. Under normal circumstances I would have said yes without hesitation. This time I agreed anyway, even though I was already internally unstable and emotionally saturated.
It would not turn out well.
I returned to Takumiya each night that week. There was comfort in being present in public spaces while remaining largely anonymous. The balance allowed me to exist among others without the demands of deeper recognition. Meanwhile, at five in the evening Japan time — nine in the morning in London — Isobel and I spoke daily. The calls were not brief check-ins but sustained conversations lasting anywhere from thirty minutes to an hour and a half. Often she walked through a park while we spoke, and I imagined her surroundings as she described them, the geographical distance softened by conversational continuity.
During one of these calls, I told her that I wanted to write a book. Not about her specifically, but about the chain of experiences that led to meeting her and the clarity that encounter unexpectedly revealed. She understood immediately. More than that, she expressed a quiet appreciation for being part of that moment of ignition — not as subject matter but as catalyst.
At the same time, unresolved resentment toward Dr. Fox did not dissipate with distance. Instead, it sharpened. The baseball heatstroke issue lingered at the margins of thought, alongside a broader accumulation of professional frustrations: moments of perceived disrespect, ambiguous expectations, and a decade of service that increasingly felt like professionalism without true partnership. None of these tensions were new, but the emotional openness of the week amplified their weight. Background noise began to feel like pressure.
By Friday, when I walked into school, I was not consciously planning a decisive action, yet I sensed a degree of internal instability that made ordinary interactions feel precarious. When Dr. Fox called me into his office to request assistance with a presentation — a familiar pattern, a non-work day expectation framed as routine — the moment crystallized something that had been building long before Oxford. I resigned. The decision belonged to a larger narrative, but this story carries its immediate emotional context.
As the reality of resignation settled into my body, a quiet clarity followed. I knew I needed to speak with my wife. The conversation would not revolve around specifics — call durations, text counts, or the mechanics of connection — but around truth in its broader emotional sense.
She returned home Saturday night. With her presence, the house regained its weight: history, shared furniture, a past that possessed shape and gravity. We sat together without wine or any conversational buffer. The moment did not invite performance or gradual disclosure; it required directness.
“I quit,” I said. “And I met someone.”
She asked only one question.
“Did you sleep with her?”
“No.”
She nodded, her response quiet and measured.
“Okay. Have fun on the phone.”
Nothing fractured dramatically in that moment. There was no raised voice, no immediate emotional rupture. Yet something subtle shifted — an alteration not of structure but of atmosphere. The past remained intact, but the future carried a slightly different texture. Nothing broke, but nothing stayed exactly the same.
Saturday and Sunday
Saturday and Sunday arrived with a quietness that felt disproportionate to the events of the preceding week. For the first time in months, there was no alarm set for early administrative duties, no email requiring immediate response, no expectation of presence within the institutional rhythms that had long structured my days. I was off work — not merely for the weekend, but in a more consequential sense that I could not yet fully absorb. I would not return until 2022. The long-term ramifications of what had unfolded were already in motion, though at that moment they existed more as a distant horizon than as a lived reality whose contours could be clearly seen.
The weekend therefore carried a strange dual quality. On the surface, it resembled any other stretch of unstructured time: coffee in the morning, small household tasks, the slow pacing of hours unburdened by schedules. Beneath that surface, however, ran a persistent awareness that something fundamental had shifted. The scaffolding of daily life — work expectations, professional identity, habitual responsibilities — had loosened, and with its absence came both relief and a faint, almost disorienting spaciousness.
At five o’clock sharp Japan time, which was nine in the morning in the UK, I called Isobel. The timing became instinctive, a daily point of orientation that anchored the day before it fully began. She answered as she was waking, her voice carrying that soft mixture of sleep and recognition that collapses distance instantly. We picked up exactly where we had left off, as if conversation were a continuous thread rather than a sequence of separate exchanges. We talked and laughed easily, moving between subjects without effort — music, muses, love, the nature of intimacy, and the broader textures of life that surface when two people feel unexpectedly understood.
The calls possessed a quality that felt, at the time, almost transcendent. I experienced a heightened emotional state that bordered on euphoria, a sense of expansion difficult to articulate without risking exaggeration. There was an unmistakable feeling of being lifted beyond ordinary emotional gravity, as if the connection existed in a space slightly removed from daily constraint. For brief stretches, I felt powerful in a way that had little to do with control and everything to do with aliveness — the psychological equivalent of standing in clear light after months of muted color.
Yet even within that intensity, I carried a quiet awareness that such states are rarely sustainable. The experience felt too vivid, too precise in its timing, to belong to permanence. I understood, somewhere beneath the exhilaration, that what we were inhabiting was a moment granted rather than guaranteed. For the time being, however, there was a mutual permission to exist within that space without prematurely interrogating its future. We allowed the conversations to unfold fully, accepting their immediacy without insisting on outcome.
The rest of the weekend unfolded around those calls like a soft frame. I moved through ordinary activities — brief walks, small household routines, moments of shared quiet with my wife — with an undercurrent of emotional intensity that did not demand expression but remained unmistakably present. Silence felt less empty than suspended, as though the days themselves were pausing before the arrival of consequences not yet visible.
What remained most striking about that weekend was not any single event but the emotional totality it carried. The combination of resignation, solitude, reconnection, and emerging uncertainty produced a state that was both exhilarating and fragile. I was aware, even then, of the paradox inherent in the experience: the joy of discovery intertwined with the inevitability of complication, the brightness of connection shadowed by the knowledge of its precariousness.
That was the weekend. In its quiet span, I found myself inhabiting an emotional condition that was at once expansive and difficult, sustaining and destabilizing. I was, deeply and undeniably, in love — not in a settled or declarative sense, but in the raw, immediate way that accompanies sudden recognition. The feeling carried power and tenderness in equal measure, along with a subtle ache that suggested awareness of its limits even as it unfolded.
The Rest of September
The rest of September passed with a quality that is difficult to reconstruct in precise sequence. Days did not feel discrete or individually memorable; instead, they merged into a continuous emotional field in which time moved forward without the usual markers of routine. The absence of work removed one of the primary structures that normally segments experience, and without that scaffolding the month acquired a dreamlike texture. Moments were vivid while they occurred, yet quickly dissolved into the broader atmosphere of the period.
Isobel and I remained in frequent contact. We spoke most days and exchanged messages with a familiarity that no longer required initiation or explanation. The connection persisted, but the intensity that had defined the immediate aftermath of Oxford began, subtly, to dim. This was not a collapse or a dramatic withdrawal — rather, a gentle tapering, the natural adjustment that follows emotional peaks once they settle into the rhythm of distance and everyday life. The calls remained warm, often intimate, and still carried laughter and shared curiosity, but the sense of suspended transcendence that characterized the earlier weeks softened into something more ordinary.
My days were largely unstructured. Without professional obligations, I devoted time to my blog, experimenting with longer reflections and shorter fragments that attempted to capture the evolving emotional landscape. I also began broadcasting on Periscope, drawn to the immediacy of speaking into a space where audience and solitude coexist in curious balance. These activities did not replace work so much as fill the temporal vacuum it left behind, offering forms of expression that required presence without imposing rigid expectation.
Later in the month, I briefly reentered the professional sphere when I accompanied my senior students to a university fair at Canadian Academy. The experience felt almost surreal in its normalcy — a reminder of institutional rhythms that continued independently of my altered position within them. It was the only direct work engagement I undertook during that period, and its brevity reinforced the sense that September existed outside the usual professional narrative.
Toward the end of the month, I traveled for a significant assignment: serving as lead evaluator for the Diploma Programme at Western Academy of Beijing. The responsibility was substantial, and I approached it with an intention to perform at the level expected despite the internal shifts that characterized the preceding weeks. The visit, however, was complicated by dynamics within the evaluation team. The MYP leader’s preference for extended, often unfocused meetings created an atmosphere of fatigue, and Ashish, the Head from IB Singapore, lacked either the authority or inclination to redirect those discussions effectively. Evenings stretched late into the night. We ordered Indian food, reviewed documentation, and navigated the procedural demands of the evaluation with a professionalism that felt increasingly mechanical.
During one of those evenings, after the meetings had ended and the day’s formal responsibilities were complete, I called Isobel. We spoke at length, as had become our habit, but the conversation carried a different quality. She told me about a dream — one involving a fire and a cabin in the forest. In the dream, I was present. She mentioned that she had shared the dream with her therapist, a detail that suggested the experience held significance beyond casual narrative. Yet when I asked about it, she hesitated. She did not want to recount the dream in full. The partial disclosure introduced an ambiguity that I could not immediately interpret but nonetheless felt.
The moment did not register as conflict or withdrawal. There was no overt tension, no articulated concern. Yet something subtle shifted in the emotional atmosphere between us. The change was nearly imperceptible, detectable less through words than through absence — a slight alteration in tone, a new reticence where openness had previously been instinctive. It was not dramatic enough to prompt confrontation, but it carried the unmistakable sensation of movement beneath the surface.
As September drew to a close and October approached, our communication began to thin. Calls became less frequent, messages shorter, pauses between exchanges longer. The transition unfolded gradually, without a definitive turning point, but its trajectory felt clear. What had once been continuous conversation now required renewed initiation, and the ease that had defined our early exchanges gave way to a quieter, more tentative rhythm.
In retrospect, September stands as an interlude — a period suspended between ignition and resolution. The connection with Isobel remained meaningful and emotionally resonant, yet the conditions that had sustained its earlier intensity were shifting. October would bring both culmination and conclusion, the apex of the relationship’s emotional arc and, simultaneously, its quiet dissolution.
October
October arrived without ceremony, yet the emotional atmosphere surrounding it was markedly different from the suspended haze of September. I was not working at all during that month, and the absence of professional structure began to feel less like pause and more like rupture. Relations with my Principal, Dr. Fox, had deteriorated to an all-time low, and what had once been a strained but functional working relationship now carried open hostility.
We had two phone calls that month about university counseling, both of them angry and vitriolic. The topic itself — university advising — should have been procedural, collaborative, even routine. Instead, it became a flashpoint that exposed a deeper accumulation of mistrust and frustration. From my perspective, he was mishandling critical processes and creating unnecessary stress for students and staff alike, and I felt a growing sense of professional indignation that was difficult to contain. I shouted at him on the phone twice: once while walking along the river, my voice carrying across the water in a way that felt disproportionate to the setting, and once from a hotel bar in Osaka, where the contained intimacy of the space made the confrontation feel even more exposed. The bartenders glanced at me with a mixture of curiosity and quiet concern, clearly aware that they were witnessing a private eruption in a public place. Still, they allowed the moment to pass without interference, serving drinks and processing the bill with the practiced discretion that characterizes hospitality in Japan.
In mid-October, I traveled to Singapore for another IB training. This assignment positioned me as lead trainer for the Diploma Programme, with Duan Yorke serving as my deputy. Duan was excellent — steady, competent, and easy to work alongside — providing a professional counterbalance to the internal instability I carried with me. Yet despite the outward success of the training’s first day, something felt off internally. The emotional residue of the previous weeks, combined with the unresolved professional tensions, manifested as a quiet but unmistakable dissonance. On the second day, I found myself unable to maintain the expected level of engagement and withdrew temporarily to visit an esoteric healer. The visit itself belongs to another narrative thread, one that requires its own context, but its occurrence reflected the broader sense that I was searching for equilibrium in unconventional ways.
I returned and completed the training successfully, fulfilling my responsibilities with the professionalism the role demanded. Afterward, I remained in Singapore for an additional three days, using the time to decompress in a city that had long felt both familiar and emotionally neutral. The extended stay provided space for quiet reflection, casual wandering, and the gradual release of accumulated tension. Professionally, my obligations were minimal. I completed a handful of recommendation letters for early decision applicants — necessary work, given that our new counselor was struggling with the process — but beyond that, my professional identity remained largely suspended.
During this period, Isobel and I spoke only once. The call carried an unmistakable clarity: whatever had sustained the connection through September was no longer present. Whether the shift stemmed from the dream she had mentioned earlier, the simple realities of distance, or the natural fading that accompanies emotionally intense encounters, the result was the same. The spark had dissipated. What struck me most was the absence of dramatic heartbreak. I did not feel shattered or undone. Instead, I experienced a dull void — a quiet ache occupying the space where my love for her had briefly lived. It was less a wound than an absence, the emotional equivalent of a room that had been furnished and then emptied.
Singapore became the final location in which we spoke. After that call, the connection ended without formal closure, dissolving into silence rather than conflict.
When I returned to Japan, I settled back into writing and Periscoping with a renewed sense of creative urgency. Singapore itself had already played a role in that shift. In a billiards bar there, I drafted the first installment of The Thin Man, capturing fragments of narrative that would later expand into a larger project. The act of writing felt less like discipline and more like necessity — a way of metabolizing the preceding months and translating emotional experience into narrative form. Back in Japan, I continued this process through a series of essays that month, each exploring different facets of the transitional period.
October also introduced another unexpected connection. That month I met Mela, a woman from New York City in her thirties who was on medical leave from her work as a props assistant in film production. She was housesitting at the time and occupied her days in ways that mirrored my own state of suspended routine: scrolling Tinder, investigating potential matches with a mixture of curiosity and humor, and broadcasting extensively on Periscope. We connected easily, moving from initial interaction to Instagram texts and eventually long phone calls. Neither of us had pressing daily commitments, and the absence of structure created space for conversations that extended for hours — sometimes entire afternoons — ranging across music, film, personal history, and the broader philosophical questions that surface when time is abundant and emotional stakes feel low.
Months later, in December, I would meet her in person during a museum visit in Queens. The day unfolded quietly: exploring exhibits, browsing the bookstore, and sharing soup in the café. At one point, descending a staircase, she leaned into me in a way that felt intentional — a brief physical gesture that carried a hint of performative vulnerability. She said, “you saved me,” a remark delivered with ambiguity that allowed interpretation without demanding it. The moment marked the closest we came to flirtation, and even that remained understated, more symbolic than consequential.
Yet the defining emotional endpoint of October remained tied to Isobel. Singapore had been the final setting of our conversation, and with its conclusion, that chapter closed without spectacle. The month that began with professional conflict and emotional residue ended in creative ignition, quiet acceptance, and the emergence of new but less charged connections. October stood as both apex and dissolution — the culmination of an emotional arc that had begun in Oxford and the gentle fading that followed its brief, luminous peak.
Conclusion
Looking back on it now, the question that naturally arises is what, if anything, can be concluded from the experience. Memory has a way of smoothing edges while preserving emotional truths, and the passage of time introduces perspective without necessarily dissolving ambiguity. What remains is not a tidy narrative with a clear moral, but a series of impressions that continue to carry meaning long after the events themselves have receded.
Was I in love with Isobel? The answer, for me, is uncomplicated. Yes — absolutely. The feeling was immediate, powerful, and unmistakable in its emotional clarity. It was not rooted in fantasy or projection so much as in recognition: the sudden awareness that another person had seen and engaged parts of me that often remain peripheral or unarticulated. The connection possessed both intellectual and emotional intimacy, creating a sense of alignment that felt rare and therefore significant.
Whether she was in love with me is less certain. That question remains open, and perhaps necessarily so. Love does not always manifest symmetrically, nor does it require identical emotional timelines. What I do believe is that she was deeply drawn to me — enamored with qualities she named explicitly: my maturity, my openness, my willingness to explore symbolic and esoteric frameworks such as astrology, and what she described as my confirmed oddness. These were not superficial points of attraction but aspects of identity that shape how one moves through the world and forms connection. In response, she opened herself in ways that felt unprecedented in my experience with other women. The openness was emotional, conversational, and psychological, revealing vulnerabilities and reflections that suggested a level of trust both genuine and meaningful.
Yet that openness stopped short of the one dimension that often defines romantic relationships in conventional terms. Physical consummation never occurred. And still, I remain convinced that it might have — that the night of the red dress, that Wednesday evening suspended in quiet possibility, carried the potential for that final step had I not withdrawn. The decision to pull back was not rooted in lack of desire but in an instinctive recognition of complexity and consequence, a moment where restraint felt simultaneously protective and destabilizing.
At the beginning of this narrative, I wrote the line: “I did not sleep with her, so I had to quit my job.” On its surface, the statement reads as paradoxical or even absurd. Yet in a literal and emotional sense, it reflects the truth as I experienced it. Something that transpired between us disrupted my internal equilibrium in a way that extended far beyond the boundaries of romantic encounter. The experience did not create professional dissatisfaction where none existed; rather, it crystallized tensions that had long been present but insufficiently confronted. In the altered emotional state that followed Oxford, I could no longer compartmentalize or tolerate dynamics that had gradually eroded trust and professional fulfillment. The decision to resign emerged not as a reaction to Isobel but as a response made possible by the clarity her presence inadvertently catalyzed.
What, then, did Isobel have to do with that decision? It is a question without a definitive answer, and perhaps one that resists definitive resolution. Objectively, professional circumstances and romantic encounter belong to separate domains, each governed by distinct motivations and consequences. Yet subjective experience does not always honor such boundaries. In my mind and in my heart, the two remain inextricably linked. The emotional awakening precipitated by our connection illuminated aspects of my life that had grown untenable, accelerating a reckoning that might otherwise have unfolded more gradually.
In this sense, Isobel did not cause the decision but revealed the conditions that made it inevitable. The encounter functioned as catalyst rather than origin, exposing fractures already present and clarifying the need for change. The love I felt for her, whether reciprocated in equal measure or not, became intertwined with a broader transformation — one that encompassed identity, professional alignment, and creative direction.
Ultimately, the experience resists reduction to a singular meaning. It was neither tragedy nor triumph, neither mistake nor destiny. It was an encounter marked by intensity, ambiguity, and consequence, leaving behind a residue of insight rather than closure. If anything can be said with certainty, it is that the connection altered the trajectory of my life in subtle but enduring ways. The emotional truth of that alteration persists, even as the specifics of the relationship have receded into memory.
And perhaps that is the most accurate conclusion available: that some relationships are defined not by duration or outcome but by the clarity they introduce, the decisions they precipitate, and the self-recognition they make possible. In that sense, Isobel remains both part of my past and part of the internal landscape through which I continue to move — a presence whose significance lies less in what occurred than in what it revealed.
Coda
What remains, after the noise has faded and the chronology has settled into memory, is not regret but recognition. Isobel was never meant to be a permanent figure in my life; she was a moment of ignition, a flare that illuminated terrain I had been walking blindly for years. Loving her did not undo me — it clarified me. It revealed fault lines in my professional life, deepened my awareness of emotional possibility, and reminded me that connection can arrive without warning and depart without resolution while still altering everything that follows. Some encounters are not chapters but catalysts, and their power lies precisely in their brevity. I did not leave Oxford with a lover, but I left with a truth that could no longer be ignored, and that truth reshaped the decisions that defined the months and years ahead.
So the story does not end with loss but with transformation. The quiet house in Kyoto, the late-night calls across time zones, the resignation spoken into an office heavy with history, the essays written in the wake of confusion and clarity — all of it forms a single arc whose meaning resides not in permanence but in awakening. Isobel remains a presence not because of what we became, but because of what her existence made visible: that love, even when fleeting, carries the capacity to reorder a life. And in that sense, the experience stands complete. Not a tragedy, not a triumph, but a moment of rare and incandescent alignment — a brief crossing of paths that left behind warmth, ache, and an enduring knowledge that sometimes the most consequential relationships are the ones that arrive, burn bright, and quietly pass into memory while continuing to shape the person who remembers them.
Dedication:
For Isobel (aka Elodie). You completely changed my life. You are amazing. I will never forget you.
Note: If you linked this piece, you may also like my short story Simona below.
Note: There’s a Ryan Adams song that’s always felt like a quiet diagnosis. The emotional math is simple: people give you just enough tenderness to keep you upright, but never quite enough to really move you from wherever you are. It’s from “Oh My God, Whatever, Etc.” — track 5 on Easy Tiger (2007).
You find out you’ve been underpaid, in a sense, for years, not because anyone meant you harm, but because the default setting in some long-forgotten form was never double-checked. The system assumed it was correct. Everyone assumed it was correct. And the thing is, it makes sense—you look like the sort of person who doesn’t need tending. So you stand there with the revised numbers in your hand, not angry exactly, just noticing the symmetry of it all. This is the pattern: people offer small kindnesses, small gestures, small acknowledgments.
Everybody tips.
Just not quite enough to knock me over.
It reminded me of something from years ago at my little IB school here in Japan. Back then I was stretched thin in a way you can only be in your thirties—trying to prove something, mostly to myself. I’d rush through lunch like it was another task to complete. One day Scott, one of our English teachers and a high school homeroom teacher, watched me finish a meal in about two minutes and said, gently, almost to himself, “That’s not good.” It wasn’t an intervention. It wasn’t even advice. Just a small observation from someone who was paying attention in the limited way people do. A tip, not a gesture. A flicker of care that landed, and then the moment passed.
Looking back, I think that’s why the moment stayed with me. It was concern, yes, but it was also something rarer: someone catching a glimpse of the strain I kept tucked under the surface. I wasn’t used to that. Most people saw the polished version—competent, fast, self-sufficient—and adjusted their care accordingly. Scott’s comment didn’t rearrange my life, but it landed in that narrow space where a person can be briefly seen without being exposed. A small kindness with a little weight on it, though not enough to shift anything. Another tip.
When I think about it now, it wasn’t an isolated moment. My life is full of small gestures like that—light touches of concern, half-noticed details, people offering just enough care to register but not enough to alter the trajectory. It’s not their fault; it’s how most of us move through the world. We read surfaces. We assume competence means comfort. We assume steadiness means abundance. So what comes my way is always the manageable version of kindness, the soft-edged form that stays within social limits. It accumulates, in its way, but it never quite tips the balance.
And then there’s the other meaning of the word I keep circling. To tip isn’t only to offer a small gesture—it also means to wobble, to shift the weight of something just enough that it might tilt. In that sense, everybody does tip me. Every small kindness knocks me a little off balance, just not in the dramatic way Adams means. It’s more like a brief lean in the direction of connection, a momentary swerve in the steady line of the day. A soft recalibration, not a collapse. The world nudges, not crashes. It’s movement—just not the kind that bowls you over or forces a change. The cumulative effect is real, but subtle enough that you only notice it in retrospect.
Most days, that’s all life is: a series of micro-tilts. A colleague covering five minutes without comment. A student bowing an extra beat longer than expected. A friend sending a small message at the exact right moment without knowing why. They don’t change your direction, but they do alter your angle by a degree or two. You barely feel it while it’s happening. You just register that your emotional center shifts slightly—a soft lean, a subtle recalibration, the faintest sense of being moved without being moved on. These moments don’t rewrite your story; they just keep it from calcifying. They are the human version of a brushstroke: slight, necessary, almost invisible unless you stand back and look at the whole canvas.
Every once in a while, though, someone doesn’t just tilt you—they land with actual force. It’s rare, but every few years, if you’re lucky, someone steps forward with something closer to full human weight. No calibration, no optics, no politeness. Just the clean, unmistakable feeling of another person showing up without trimming the edges of what they mean. Those are the moments you remember because they interrupt the pattern. They don’t just adjust your angle; they reset your coordinates.
That’s what happened to me in 2018. I’ve told this story in my Bad Moves piece, however to re-state I’d been traveling to see the band Phosphorescent in New York, Boston, Philly, and D.C. I was moving through my own private fog, the kind you don’t mention to anyone because you don’t want to make a spectacle of it. I told the merch gal I’d flown in from Japan, not as a plea for anything, just as passing context. She passed it on to Matthew Houck, the lead singer. And he didn’t do the socially appropriate thing, the small nod or the quick thanks. He came down off the stage and hugged me. A real hug, the full weight of it, twice across two different nights. No hesitation. No half-gesture. He gave me the exact amount of human force the moment called for.
What stayed with me wasn’t the hug itself, but the certainty behind it. Most gestures come wrapped in hesitation or self-consciousness; people soften their own impact before they even reach you. Houck didn’t. And part of the weight was this: he’d been through it himself—not abstractly, not a decade removed, but in the very songs he wrote on Muchacho, the record he made after his own life had come apart. He’d talked about it publicly, openly, without varnish. So when he came down off the stage to hug me, it wasn’t fandom or performance or politeness. It was recognition—one human being who had already walked through his own fire seeing another who was still in it. And the thing about weight is that you feel it instantly. It bypasses the usual filters, lands somewhere deeper, rearranges whatever you were carrying. For a second, you’re not holding yourself up alone. Someone else is taking on a share, however briefly. That’s why I remember it. Not because it was dramatic, but because it was unmistakably real.
I still don’t expect the big gestures. Most people don’t have them to give, and institutions certainly don’t. But my little allowance situation reminded me of something I should probably stop forgetting: I can be steady without letting people assume I’m inexhaustible. I can be competent without accepting the bare minimum as my baseline. Everybody tips, and I do appreciate it. But that doesn’t mean I should be content with being underpaid, overlooked, or treated as some kind of default. The small gestures matter; they keep things from freezing over. They’re just not a substitute for fairness, or for the kind of presence that actually moves you.
And if I’m honest, before the Houck hugs the last time I got knocked over didn’t happen at a show, or in a meeting, or anywhere you could itemize on a form. It was one of those chance crossings where someone walks in at full voltage, doesn’t shrink themselves, and then carries on while you’re still quietly recalibrating. Nothing official changes. Your job is the same, your allowance is the same, your life on paper is the same. But now you know, in your body, what real weight feels like when it lands. And once you know that, it gets a lot harder to pretend that tips—however kind—are the whole story.
Dedication
For the White Russians — the ones who tilt the whole room just by arriving.
Some nights shine so strangely you can’t parse them/ Sometimes that strangeness is the whole point.
Moonface (Spencer Krug), refracted
New Note: At this point my first book of music, personal, and world history is underway. This book will feature new witting, pieces from my blog edited and expanded or compressed, as well as yet unpublished pieces that I have in my archive. Therefore on the event of tomorrow’s full moon, I will re-print “The Band: A Press Release.”
“The Band: A Press Release” is a second piece of “automatic writing,” writing that comes so fast it’s like it’s downloaded or something. I wrote it in 2018 while standing on a train platform waiting to change trains here in Kyoto. I had met some acquaintances the night before at a bar, and, as detailed in the piece, drew inspiration from their somewhat absurd banter. So I wrote this, in about 8-10 minutes, as if I was the press agent for the group. It was just a little conceit to get the piece going, but it also subtly makes fun of press releases and corporate communication in general.
I really like this piece, despite the fact that it is undeniably odd. Some of the lines still make me laugh, such as “There is a Plan C. Plan C will be referred to as ‘Plan C’. Plan C is cancelation;” and “An extra? A fifth member? Is that a leak? Does the band leak? Does it, after all, hold water?” As I like to say, it’s funny to me.
But this piece is really based on Jungian interpretation of Christianity. So basically as I understand it Christianity has the trinity, the Father, the Son, and the Holy Ghost, which are traditionally recognized. However Jung argued, in essence, that there is a “fourth term,” which is a kind of background term, of the overall dynamic field that helps inform the other three archetypes. I guess I was just trying to outdo Jung; I’m a little competitive that way with my heroes. In any case, here is the piece. The quote toward the end if from David Berman of The Silver Jews.
Note: A few years ago I was working on some major events, and thinking a lot about “event theory.” I’m not even sure event theory is a thing, but it was for me. Anyway, I was at an interesting old bar in North Kyoto called “Brown’s,” (since closed) when I ran into a guy I knew a bit called Jamie. Jamie and I are not, I would say, friends, and in fact I don’t know if I like Jamie all that much. However, I had once been to his apartment where he had a full in-home movie theatre set up and he showed us the film Rockers: It’s Dangerous, which is a bizarre film about some reggae dudes in Kingston Jamaica. The film is kind of hit or miss, however the soundtrack is amazing.
When I met Jamie at Brown’s he was with another friend of his. We were talking some event theory and Jamie started telling me about a “band” he and his buddy were putting together. (I should add here that it was during this evening that Jamie uttered the immortal phrase “an event should be eventful,” which I have appropriated and made my own ever since. So I guess I kind of like Jamie after all). Jamie and his buddy’s band was a fake one, he said, and although they played no music they were planning to travel to Boracay to discuss their plans. Haha, I said, could I join? No said Jamie, they were only recruiting women. That was it—Jamie’s concept was not very well fleshed out, but he gave me a seed of something. The next day I wrote this piece, called “The Band.” It’s tone is not like anything else I’ve ever written. I can’t exactly stand by this piece, but nor can I renounce it, so here it is.
To Whom It May Concern:
Good evening. I am here to introduce to you a new band. You will always remember this evening, as you are the first audience to hear about the band, which will go on to shake the music industry to the core. However, I’m sorry, I’m very sorry, but you will not be hearing from the band this evening. They are very busy preparing for the possibility of contemplating their first show, which you will hear about in a few minutes.
At that time, you will be given a inside tip about how to score FREE TICKETS for this gig, but first I should explain the membership arrangement of the band, as it is a bit special. The band is a trio consisting of two humans and a third member, a “third term”, which is referred to as “the floating concept.” The floating concept triangulates the members and makes the band structure as we know it possible. The band structure is therefore equivalent to a trinity. Without the floating concept, the band would spill apart in a matter of hours due to its own frivolity and according to the second law of thermodynamics.
Who are these band members, you will want to know? Of course you do. When something this special, this fresh, this frankly white hot, comes along it draws all eyes. Well, I can let you in on this much–the members are multi-talented young artistes on the cutting edge of fashion who are even as we speak enacting the first true artistic theory of the 21st century. They are considering and arranging all aspects of their performance, except those aspects that relate to the music to be played. There is a reason for this–the band can play no music, owns no instruments, and is in no hurry to learn their craft. They are instead, busy, very busy, honing their CONCEPT, Just as night follows day, and form follows function, the band believes, as its only tenant of belief, that craft follows concept.
Now, with the three members in place, is there room for more, you may ask. Yes indeed. In fact the band is actively recruiting a fourth member, and the position is wide open. There are some conditions on this member, however. First, the fourth member must be a woman, a female. Second, she must be gorgeous and bewitching. (For the time being, in advance of her arrival, we shall refer to her as the “background term.” Upon her arrival, the band will, momentarily, become a quaternary.) Third, and crucially, she must break up the band almost instantaneously upon joining it. There are no other conditions.
Now, you will be eager to know when and where the band will be playing as the break up of the band could occur at any time, in the blink of an eye, and is entirely at the mercy of the bewitching female, the eternal anima. Fortunately, plans for the band’s first gig are already well underway. The band will be convening in March of 2014 in Boracay, just 11 months from today, to discuss its next move. At this point we are thrilled to be able to announce that in Boracay the agenda point of a concert or live event of some kind IS a distinct possibility. In short, a performance concept MAY be discussed. What that performance might look like is currently a matter of the highest secrecy not to mention massive uncertainty. After all, as I am sure you will agree, the first true artistic theory of the 21st century, the theoretical descendant of surrealism, pop art, and the theater of the absurd, needs some little time to germinate. It cannot be rushed.
However, there is some information that we are prepared to release tonight. First, initial scouting has been undertaken on the island of Gibraltar, and very tentative discussions are being undertaken with representatives of the Zimbabwean government regarding possible locations. At present, we are referring to these as “Plan A,” and “Plan B.” In the event that either Plan A or Plan B materializes, you will be able to score FREE admission by simply attaching yourself to the flash mob which will storm the venue precisely 20 minutes after the band takes “the stage.” In order to join the flash mob, you will simply need to locate third member of the band, the floating concept, who will be leading the mob. Please be aware that the floating concept IS floating, and therefore by definition is subject to frequent re-definition and re-nominalization. In other words, by the time the third term reaches this putative future time/space conjunction it may well be styling itself as something entirely other. There is a Plan C. Plan C will be referred to as “Plan C.” Plan C is cancelation. In the event of cancelation, the concert/event will be simulcast across all platforms for viewing in the comfort of your own home.
I know that at this point you will be salivating to know more, that you will already be scouring the internet for more information about the band and its concept. What we can say is, anything you might read online is the purest of speculation. The band does not leak, in fact it does not even hold water. From an atmospheric point of view, however, the band is currently working under the following umbrella, and I quote:
Guinnevere orders one more beer in the smokey pick-up bar/ A burnt out tramp by the exit ramp waits for one more car/ The Latin teacher always smells like piss/ The census figures come out wrong/ there’s an extra in our midst.”
An extra? A fifth member? Is that a leak? Does the band leak? Does it, after all, hold water? Come and see, follow us across all social media platforms, tell your family, tell your friends, tell your neighbors, don’t tell a soul. The telos of the art world is about to be revolutionized, about to jump the shark, run rampant, build its own contingent, its own motherfucking army. Follow the band, tap into the excitement come and see a legend while it’s still being made! Ladies, gentlemen, I give you, THE BAND.
Could you read between the lines Or was it just so obvious?
Bad Moves
New Note: This is an older piece, however I am re-releasing it here. I recently shared a longer piece about some aspects of my life, including, quite centrally, music, so this seemed like a good time.
As with anyone’s story, there are layers to mine. One pretty big layer is when in 2018 I traveled to New York/ Brooklyn, Boston, Philadelphia, and Washington D.C. to see the band Phosphorescent. I saw Phosphorescent four times total on their C’est La Vis tour and they were amazing. I bought a sweatshirt from the merch table and the merch gal told Matthew Houck, the lead singer, about me because I told her I’d come all the way from Japan to see the band. He came down from the stage and gave me a big bearhug, not once but twice at two of the shows. He knew I was going through it, and I needed a hug. He’d been through it too, big time, before and when he was writing Muchacho a few years prior.
As I was seeing Phosphorescent I also took the opportunity to see a few other bands. I saw Yo La Tengo twice at the Borwey Ballroom, Jay Som in Boston, and most memorably The Hold Steady twice at the Brooklyn Bowl where they were playing a three night set. The opener for The Hold Steady was a band called Bad Moves. I had never heard of this band, however, and I don’t say this lightly, they put on a better show than The Hold Steady. Now an opener should try to do just this, to “steal the show,” so to speak. A Bad Moves stole it big time. I was enraptured by their lead singer Katie Park, and met her at the merch table which she was running, which is recounted below. My friend I met at the shows, Austin, pushed me to check out their album Tell No One in depth, which I did, and I loved it. On the train from Washington D.C. back to New York I wrote the first version of this piece, which has been fairly extensively edited since then. This is my sneaky favorite piece, maybe not my best, but you can be the judge. Here it is:
I love live music. More than that, I love live music fans, and music fans in general. This piece is basically about being a music fan, and was inspired when I saw the band Bad Moves open for The Hold Steady in 2018 at the Brooklyn Bowl. They were touring on the back of their first full length, Tell No One. While at the Bad Moves/ Hold Steady show a music geek introduced me to a band called Swearin’. Swearin’ has been around a little longer than Bad Moves, and in 2018 had released Fall Into the Sun. The two bands don’t really sound all that much alike (Bad Moves is basically “Power Pop” and Swearin’ is basically “Indie”) but they write somewhat similarly about matters of love and friendship.
Let’s play a game that we live in a world where a record by a band like Bad Moves or Swearin’ would produce radio hits. I want to live in that world. Or maybe I don’t; maybe it’s better for everyone that bands like these stay a little more on the DL. Let’s first take a look at Fall Into the Sun. (Swearin’s frontwoman is Allison Crutchfield, and the band is mostly her baby.) My pick for the single would be the lead off track, “Big Change.”
The song opens with this soft-spoken reminiscence — basement shows, empty cans, old romances, long nights of half-drunken idealism. Crutchfield sketches a friendship held together by music, chaos, and the sense that they’d accidentally stumbled into their own mutant little world.
I really like what Crutchfield does here. She is basically writing about a friendship solidified over a shared love of music. Now, I know a lot of people. I also have some friends. When you ask an adult, “How many real friends do you have?” the number will vary widely. A lot of people will say “four or five,” something like that. People in general have surprisingly few real friends. I have ten or fifteen, maybe more, but am only in regular contact with about half that number. A good friendship, in my opinion, is one where no matter how long you and your friend have not hung out, if you see them it’s as if not a day has passed. With this sort of friend, I’ve found, there is between yourself and them something fundamental shared. It can be anything really. For example, I first met my good buddy when we were both in graduate school in Arizona, and at first I thought he was a total dick. He was loud, interrupted people constantly, and loved being the center of attention. One night we were drinking as a department and he started razzing me there on the street, just casually insulting me left and right. Suddenly I got where he was coming from. This was, in fact, his way of offering to be friends. Once I understood this, I began to give it right back to him. Called him every name in the book. And he ate it up. By the end of the night we were fast friends and have been ever since, because we share an understanding that our friendship is based, in part, on ripping on each other. Music, obviously, is another great basis for a friendship.
When Crutchfield sings “no art degree, no conservatory/ just Katie and me,” I’m reminded of the refrain from Don DiLillo’s Underworld: “who’s better than us.” If they can do it, why not us? Fuck ’em. That’s what attitude looks like kids–take notes.
So “Big Change” is my single from Fall Into the Sun. (“My single” here just means the song I would choose as the single. For some records, the single is super obvious, while for other records it’s debatable. Bands and producers, in my opinion, do not always get this right.) A good record will tend to have at least two singles; three is a bonus.
For Fall Into the Sun’s second single I’ll go with “Grow into a Ghost.” It opens with a chugging guitar riff with an almost Krautrock drum line. The song is a perfect 3:10–in and out. Do you know anything about lost love? Swearin’ does.
Midway through the record, she writes to an old love with that drifting, half-in-the-desert melancholy she does so well — remembering who she’d been before they met, watching someone fade into absence until they feel more like a ghost than a memory.
Swearin’ is good, but Bad Moves is better. And the star of Bad Moves is the exquisite Katie Park. (I know they are a collective, but my world is my world baby.) Before their show Katie was at the merch table selling…magic eye! That she made by hand. And what did it say? The magic eye said “Bad Moves.” Obviously. I checked it out and chatted for a few minutes with Katie, trying to play it cool. It was the highlight of my year. 20 minutes later she and the band were on stage, crushing it.
The single here is pretty easy. It’s “Crushed Out.” The band released “Crushed Out,” “Spirit FM” and “Cool Generator” as the singles, all of which are excellent. Maybe “Spirit FM” is catchier than “Crushed Out”? Possible. But “Crushed Out” has more lasting power in my opinion. “Crushed Out” is about exactly what it sounds like. It has a basically perfect power pop structure with a killer hook, a classic bridge, and a theme at once super obvious and super deep–the power of a crush.
The whole song is a tumble of infatuation — that feeling where you can’t focus, can’t think straight, and every look or scribbled message feels like it should be obvious to the other person. It captures the power-pop rush of a crush so clearly it almost stings.
Baby, if you are crush-prone that power never goes away. Bad Moves knows this–it’s kind of what the record is about. Crushing out that way can be pretty obvious–do you think I’m crushing out on Katie at all? Nah, this is just a piece of music appreciation.
Cool Generator is my second favorite song on the album, but my “sneaky favorite” is “Missing You.” A sneaky favorite is just what it sounds like: it’s that song that may fly under most people’s radar but that you have a special soft spot for. My all time sneaky favorite song is “Three Drinks” by Craig Finn of the aforementioned Hold Steady. “Three Drinks” shows up on Finn’s 2016 EP Newmyer’s Roof. It’s nearly acoustic, unlike most Hold Steady songs, and sounds just a little bit country. Three Drinks is about a woman (most great songs are) who may have been a child star once upon a time, and is now a drinker. It is an example of a certain type of song that Finn is amazing at, the deeply empathetic look at adult relationships in all of their gloriously flawed complexity. In this sense, Three Drinks fits in with “Spinners” from The Hold Steady’s 2014’s Teeth Dreams, “Tangletown” from Finn’s 2017 solo record We All Want the Same Things, and “Esther” a Hold Steady single from 2018. Finn’s writing on Three Drinks and Tangletown is at its absolute apex.
“Three Drinks” delivers Finn at peak empathy. A woman with a messy past drifts through a hotel lobby filled with minor disasters, trying to hold herself together until that magic window — the hour between the third drink and the one that tips the night over the edge. Finn nails that space between fear and transcendence where people feel briefly holy.
The refrain focuses on that magic hour between drinks 3 and 4, when matters begin to move from the slightly anxious first stage of the evening to something entirely other:
So anyway, my sneaky favorite on Tell No One is “Missing You.” The song starts like the others, high-speed power pop, and after two verses switches to a near-spoken word breakdown of the tug-of-war between a crush and the expectations of the world around. Guess which wins?
“Missing You” turns into a spoken-word confession halfway through: the push-and-pull between what the world tells you not to do and the crush that keeps winning anyway. It’s simple rhyming, almost naive, but devastatingly effective.
I officially support these sentiments. .
So that’s my sneaky favorite –doesn’t mean it’s better than “Crushed Out” (it isn’t) it’s just a little sneaky. I’m all about sneaky babes and sneaky favorites, on all levels.
In addition to the Magic Eye, Bad Moves also engage in a little publishing. A little literature. Specifically they publish a pamphlet called “The Virtues of Wearing White.”
Chatting with Katie, she acknowledged more than a passing familiarity with the literature of the Jehovah Witnesses. I love Witness literature. Both Witness and Bad Moves publications have a real “it’s gonna be a bright, bright sunshiny day” vibe. If you know me this is not a secret, but I’m a hardcore closet New Ager. There, secret’s out. I’ve messed around with all kinds of New Age action. Once I attended a Kabbala meetup in Manhattan. There were some hardcore New Agers there too, seriously. Those folks were not in the closet at all. Shining eyes, whatever color they are wearing. Me, I like black because it’s easier to launder, but Bad Moves have me thinking. (One other publication you should take a look at if you are into this kind of thing is the Christian Science Monitor. It’s a serious piece of literature. God is great baby, god is great.)
When I was younger my parents had a friend called Tom Hutchinson, who, predictably, went by “Hutch.” Hutch owned a boutique coffee shop there in town and I drove a delivery van for him for a bit. But that’s another story. Anyway, Hutch was a weird guy and he hated the Witnesses. It was one of his favorite topics. He’d call them the “Witlesses,” and say: “When they come to my house I turn the hose on ’em.” People thought this was pretty funny, but I was not that into Hutch’s attitude to the Witnesses. I mean, he didn’t want anyone trying to convert him on his property, which is fair; however, I felt, and still feel, that if someone wants to come to my door, give me a little literature, and talk about how god loves me I’m gonna let them. I genuinely like the Witnesses. They seem like lovely people. Read more
The Kyoto Kibbitzer 