Man lives his life in sleep, and in sleep he dies. -Gurdjieff
George Ivanovich Gurdjieff was a mystic who, after spending several years travelling throughout Asia during his early adulthood in the years before W.W. I, developed a syncretic spiritual doctrine combining Buddhism, Sufism, and Hinduism. Gurdjieff sought to awaken people's inner consciousness, teaching that, as people became disconnected from the truth of ancient teachings, they became more and more like automatons, rendering them susceptible to control from outside forces, leading to episodes of mass psychosis like war.
Gurdjieff's most famous disciple was Peter D. Ouspensky, who promulgated a practical Fourth Way for use by laymen in everyday life, "where a person learns to work in harmony with his physical body, emotions and mind". The Gurdjieffians presaged esoterics who would help usher in the spiritual revolution of the 1960s, including pseudoscience figures like Wilhelm Reich with his orgone accumulators and cloudbusters, and spiritual gurus like Maharishi Mahesh Yogi and Osho.
The notion of following teachers of alternative ways grew into other areas. Amidst the revolution in social norms and confluence of countercultural currents in the 1960s, charismatic bands like The Beatles and The Doors emerged and amassed literal "cult followings", both influenced by this social awakening and in turn contributing to its trippy drug-induced haze of youthful rebellious nonconformity.
This rejection of the conformist and materialist values of modern life all crystallized at the mass human be-in that was the Summer of Love of 1967 in "Hashbury", SF. It was here that Timothy Leary coined the phrase "Turn on, tune in, drop out". Mind-altering drugs became commonplace. Ken Kesey took an acid-fueled bus "trip" across the country and held electric Kool-Aid acid tests for the public to experience the effects of psychedelics. 50 years later, ketamine, ecstasy, and psilocybin are now FDA-approved as drugs for the treatment of various diseases from anxiety to PTSD. Could the counterculture have been right?
British sci-fi maestro Brian Aldiss distilled all of these tendencies in 1969 in the highly experimental and eye-crossingly difficult but brilliant BAREFOOT IN THE HEAD, which, on this its semicentennial, strikes me as one of the most remarkable and overlooked tales of the era.
Appalling shawls of illusion draped across the people where the grey mattered
The setup is a classic what-if scenario: What if the whole world did like the counterculture suggests, and dosed acid -- a global acid trip. Would it save or destroy the world? At a deeper level, what would it take to save the world from itself? Can it be saved? Is it worth saving? These are questions that remain just as relevant today, on the eve of a man-made ecological apocalypse. The details may be different, but the parable remains apposite.
Europe is bombed with aerosolized psychedelic drugs, sending the whole of the old world into a massive trip. The protagonist is on a journey north from France, and as the acid sets in, he begins to lose his grip on reality and to rant about the visions of alternate realities that appear before him. What began as a legible road trip narrative devolves into linguistic chaos that makes the protagonist's journey a nigh incomprehensible cacophony of baffling hallucinatory imagery.
Followers gradually accrue to the increasingly acid-addled, self-proclaimed Ouspenskian, and he becomes adulated like a messiah, shepherding the old technological order of greed and anxiety towards a new psychedelic order -- an apocalyptic prophet proclaiming rebirth in the death of diseased western civilization, midwived by weaponized lysergic acid diethylamide.
In Flanders field, the suckling poppies rose poppy-high, puppying all along in the dugged days of war's aftermyth
Like a post-apocalyptic parody of Ken Kesey's magic bus trip across the country, a Mad Maxist motorcade headed by this "self-imagined man", this neo-Christ, blasts across Europe in a meandering, delusional, anarchic crusade of renewal that becomes a self-destructive spiral into barbarism as the chosen ones forget all trappings of civilization and descend to eating slices of Christmas cactus. Will this plague of mass insanity in the name of spiritual awakening save the world or destroy it?
The guru's cult harnesses the power of the movies to spread the apocalyptic message. Cinema, once a tool for propaganda and cultural colonialism, is transformed into a gun aimed at the head of "wesciv". The centerpiece of the biopic is a re-enactment of a multi-car pileup caused by the hapless messiah, which on the big screen is spun into a glossy, Ballard-esque orgiastic miracle of mangled flesh, the erstwhile victims symbolizing the old world, played by thespian dummies who in past days graced shop windows extolling the virtues of good old middle class values like dressing properly. A Doors-like rock band meanwhile cheerleads the mass of roving acidheads (a band not with a cult following but following a cult!), making this crusade an embodiment of the various forms of 60s counterculture.
Now the whole cock-up took on the slobber-slob motion-rhythm of orgasm towards the climax of the film and the wet-mouthed awedience watched expectorately
The oft-made comparisons to FINNEGANS WAKE are not hyperbole. Stylistically and aesthetically, this book is a tour-de-force. In arabesque, neologistic, idioglossic, polyglottal language "missing every fourth symbol of recorded time", Aldiss tells a story of revolt against the theft and oppression of late phase capitalism with its cubicles and oil gushers. Of war, nuclear explosions, movies, messiahs, rock. Of a world perched on the back of a radioactive tortoise.
With its wigged out groupies and kool-aid drinking culties to whom sex with the Master is a sacrament, the book also comments on the problematic nature of man's inclination to seek leaders, whether political or spiritual - our inborn desire to be led like sheep. This is nothing new, harking back to the original cult, the well-known "cult of the third day", which worshipped "our nazerining friend embodying the rags to riches poorman's son outalk outsmart white-house-in-the-sky trouble-stirring miracle-working superman and then pow-wow-kersplat-but-oh-boy-on-the-third-day".
Didn't I the one who moist you most with nakidity remembrane to membrainfever pudentically, or if not twot hot hand gambidexter pulping lipscrew bailing boat in prepucepeeling arbor of every obscene stance?
This is not a quick read. Pages can take hours to absorb - which does not equate to understanding. Many hours will be spent poring over sentences trying to make sense. Often they still won't. The narrative will be hazily grasped - vague goings-on punctuated by moments of lucidity. Which makes sense for what purports to be a book-length acid trip. Even after finishing the book, there are vast swaths of it that remain opaque. But the beauty of the book is that, much like reading Chaucer cold turkey in the original middle English, the haze begins to part and one gradually becomes acclimatized to the language and begins to understand and appreciate its density of allusion. I can imagine finding "normal" writing somewhat boring and lacking after this dense, poetic explosion of incredibly creative prosemaking. Far from wanting the book to be over, my first urge on finishing it was to re-read it. But I'm not that masochistic.
FINNEGANS WAKE is notoriously unread. I for one appreciate Aldiss' application of WAKE technique to the form of modern genre fiction to make it more accessible, and to discover new modes of storytelling that expand the boundaries of sci-fi and inject it with a more literary quality. The plot here is actually quite linear, and the density of verbiage gives it a weight it would not otherwise have. I won't claim that Aldiss has the linguistic knowledge or poetic genius of Joyce, but I think it was a stroke of genius to use Joyce's style to translate the otherwise very visual and visceral nature of an acid trip into a written equivalent.
Was all of this really necessary, though? Many readers might be put off by the constant incomprehensibility. You could argue that the story might have been better served by more strategic use of the WAKE effect. Much as I admire Aldiss as a prose stylist -- and I think he's the best there was in SF -- there's a little part of me that fears that he went a little too far here and should have reined it in a bit; that the gobbledygook is so much sound and fury, basically just word salad, glorified scat talk. But that doesn't take away from my appreciation of the book. If Aldiss got a little carried away, it was just part of the zeitgeist. I really don't mind when Aldiss shows off a bit, because he's a spectacularly good writer. I might even argue that this book is the opposite of excess, that it represents a kind of reductio ad absurdum, that Aldiss uses the book to take the ideas of the counterculture to their logical extreme for the purpose of drawing attention to their shortcomings. The book has many possible readings.
In summation, BAREFOOT IN THE HEAD is like nothing else out there. It's super difficult but also very fun and very beautiful and rewarding to those willing to put in the effort, embodying the will to chaos and the disruptive tendencies of the era. It comes across as one big, long, insanely dense and recursive Easter egg hunt for meaning. Unlike most genre fiction or even just most novels, it's a novel that demands active effort. Every bit of reference or linguistic combination that you can manage to glean becomes a satisfying victory. This is the pinnacle of the New Wave movement and definitely explodes way beyond the genre. At the same time, you can still see the book's roots. Sci-fi fans will be able to spot references sprinkled here and there within, e.g. "let your circharacters centrifuse in the spinrads of centricourse" and "deep dischian roots". Vonnegut even shows up.
*** Avoid the recent Faber Finds reprint. It looks like they did a digital scan of the original, because the text is rife with typos symptomatic of a completely unedited digital scan, e.g. "dear" and "dose" instead of "clear" and "close" on pp. 29-30; "hilL" instead of "hill." on p. 32; etc. This is doubly ironic because Faber were the original publisher of both FINNEGANS WAKE and BAREFOOT IN THE HEAD.