I devoured the book.
Counter-cultural icon, Genesis P. Orridge dedicated their radical life to shattering the status quo, challenging societal norms, and battling the homogenization of culture. Their existence was a deliberate venture beyond the conventional frame, continually pushing boundaries and smashing preconceptions—not without consequences (lawsuits, defamation, alienation, and so on). Unafraid of disappointing audiences, they firmly believed that art's purpose lies somehow in defying expectations; when art is accepted without challenge, its impact and revolutionary potential diminish.
Genesis perceived the art world as a service industry catering to the wealthy, a spiral into the realms of careerism and celebrity, “a new stock market”. Thus, their legacy reflects foremost a profound contemplation of the role of artists and the essence of art itself. They posed vital questions about the purpose of making art and music, emphasizing that, if it doesn't convey something novel or enhance our understanding of life, it’s nothing but “deceptive art”. “Are you trying to tell us something, or are you just trying to make music? If you're trying to make music, why? Is that to sell? Is that to get girls or boys or drugs or what? If it's not about telling us something, preferably something we didn't know before, then it's not really worthwhile.” And further: “Is a work enhancing our understanding of being alive with sense and intelligence? What is this work sharing with all humanity that has the potential to release wisdom?”
For Genesis, the power of art resided in its constant process of change, a perpetual push to expand perceptions and deepen our comprehension of existence. A philosophical quest, a pursuit of the meaning of life, and an understanding of mortality. Art is not supposed to be about careers. It's not supposed to be about someone who's just desperately trying to express something. It is supposed to be about stripping away hypocrisy, revealing the true essence of life. And life is about finding satisfaction in oneself each day.
Genesis embraced the notion of a universal energy, a force that fueled the imperative for individuals to engage in art-making or creating. Every person possesses the latent ability to tap into this wellspring of creativity, everyone has far more ability to process and express things that they've been told by their society. The hitch lies in the relinquishment of autonomy—a tradeoff willingly made for the ease of conforming to societal expectations.
Another aspect of Genesis' legacy is the example of self-determination and independent creativity they set. They were committed to the tenet that art is life, with a remarkable coherency throughout their life. From adolescence onward, they dedicated themselves to stripping down personality, habits, loops, and any laziness in terms of how we relate to things, respond to things or analyze things —using their body as a form of leverage within society. Through performances and rituals, often involving sexual taboos, they sought to “short-circuit control”. To liberate –individual and collective– power and imagination from social conditioning. Their efforts were geared towards understanding the effects of sensory deprivation on the mind and consciousness, “cutting-up” normal behavior and neurological programming to reach the essence.
With the Pandrogyny project, Genesis and Lady Jaye brought to the extreme the notion of using their body as propaganda to convey an idea. Those who claim to be disappointed or disoriented by the title possibly misunderstood the message. Whilst not denying the importance of current discussions on the topic, gender is a red-herring distraction as an issue. It should not matter. As the ultimate symbol of societal conditioning, Pandrogyny symbolized the deconstruction of these hallucinatory limits. Genesis' message revolved around the reclamation of the right –and the determination to embrace that right– to shape one's unique identity and life narrative, free of intrusion and interference. Pandrogyny operated a change of paradigm, challenging binary systems and advocating for a metaphysical oneness of the human species.
The Pandrogyny project constitutes a very Foucauldian endeavour. Since the 18th century, Foucault identifies a new form of power –biopower– as the totality of mechanisms through which the fundamental biological characteristics of the human species are constituted as such, controlled and normalized through a process of “subjection”. Normalization is used as a form of modern governmentality, disciplining people’s bodies and minds. The more we feel we are freeing ourselves through the proliferation of identities that modernity seems to offer to us, the more we get caught in the system of governmentality. Foucault’s constitution of the subject through biopower leaves space for agency, namely for self-creation, and potentially self-transformation. The “care of the self” –namely having critical awareness of oneself and of one’s environment– is the first step towards changing the power relations into which one fits; it is a practice that preserves freedom, self-creation, and self-governance. Having the awareness that the limits of our subjectivities are not inescapable, opens a field of theoretically infinite possibilities. The “third being” conceptualized and materialized in the “pandrogyne” through the fusion of physical male and female, constitutes the liberation of the mind and perception, the liberation of the body, and ultimately, the beginning of a sort of evolution. In fact, Genesis claimed that Pandrogyny did nothing but reflect an inevitable law of evolution, just like industrial music developed as a new kind of music that was inescapable. This ability to interpret the zeitgeist and manifest it into the cultural matrix earned him the designation not only of a pioneer but of a “cultural engineer”.
However, any discussion of their invaluable heritage must acknowledge the hideous side of their life, including abusive behaviours documented in Cosey's memoir. In “Art Sex Music” (though her autobiography pales in comparison to Genesis's in terms of both style and the depth of ideas explored), she chronicles instances of physical attacks, the theft of her creative credit, and near-mortal encounters instigated by Genesis. It's probably undeniable that Throbbing Gristle, COUM, and TOPY wouldn't have existed without Genesis, but credit must also be given to the essential platforms provided by Cosey, Sleazy, Chris, and others—crucial stages where Genesis could showcase, deepen and disseminate their ideas.
Other "stolen" ideas I spotted include the inscription “We have nothing to say and we’re saying it” on the back of the record “Early Worm”, published in 1967 (the quote “I have nothing to say and I am saying it” appears in John Cage’s “Lecture on Nothing” from 1959 – something Genesis had surely read), and the radical gesture of including nasty comments on the back of TG’s album covers (the firsts to do so were The Velvet Underground in their first album with Nico – a band which was highly influential on Genesis). But hey, the line between “inspiration” and “theft” is a fine and controversial one.
Accusations of Genesis’ manipulation, both of people and reality, are abundant. De facto, the book itself becomes a masterful manipulation of reality. What's striking, yet nonetheless fascinating, is the seamless and progressive narrative of their life, where every piece fits together with precision. From COUM as a theoretical underpinning that materialized into life through performance to Throbbing Gristle – a musical inevitability. From the Thee Temple ov Psychick Youth – manifesting the resurgence of contemporary magickal forms and body modifications – to Pandrogyny as an emblem of radical new perspectives of the body and gender. This interconnected journey, as believed by Genesis, not only resonates with their vision but, to some extent, becomes a reality in the eyes of others. It's a narrative that I, too, found myself believing in. Other than being a pioneer performance artist, thinker and cultural engineer, Genesis was in fact an exceptional writer. And, surely, Genesis' way with words adds grist to their mill.
While we must grapple with the complex legacies of the icons we care to follow, acknowledging the ugly truths of Genesis P-Orridge's life doesn't diminish their profound contributions to art and music. Nor I believe that we should shy away from the (possibly life-changing) experience of listening to the music of TG or PTV3. Personally, this book still served as a huge inspiration, prompting me to question who I truly aspire to be, and equipping me with valuable tools to peel away superficial layers of the self and embark on a journey “to build the you that you really want to be”.