Cabal

Art, qualification and risk

/ Simon / 1 Comment

When I talk about art, I think it’s important to understand first that I think art is a fundamentally proletarian thing to do. By this, I mean that art is something that all people have the capacity to do, that all people can intrinsically participate in. There is no barrier to entry to be an artist, there are no qualifications required.

Qualification and scholarship

Like any activity that can be undertaken, art has associated skills that can be trained. Art schools, writer’s workshops and such are important for developing those skills, but we should always remain alert to Gramsci‘s warning that the formalization of intellectual life into schools and narrow disciplines serves only hegemony. As artists are schooled and formalized they become intellectuals who, “are the dominant group’s ‘deputies’ exercising the subaltern functions of social hegemony and political government.”

Of particular interest to Gramsci is the way in which formal education into hegemonic systems allows for the arising of a false sort of, “spontaneous consent given by the great masses of the population to the general direction imposed on social life by the dominant fundamental group.”

Or, as Assata Shakur said much more plainly, “No one is going to give you the education you need to overthrow them.”

As such, while formal schooling in art can lead to the improvement of technical skill and intellectual study which can, in turn, allow an artist to create better art, this is neither a guaranteed path nor one without its dangers. After all, channeling artistic impulses down specific canals cuts off other possible avenues of exploration.

Gramsci and Shakur both believed it was necessary, in a revolutionary context, for the oppressed classes to bring about, within themselves, a specifically proletarian intellectualism that spoke with the voice of the oppressed. This would arise through auto-didacticism, study groups and other forms of mutual and shared communities of study and critique. Within art, this speaks to the necessity of oppressed people to speak in their voice about their struggles. Authors like Barker are critical within queer spaces because their art arises from the dark places of oppression that are the shared understanding of the non-straight to what we now call cisheteronormatvity – the hegemony of desire within the anglosphere that predominated in the late-20th century, when he began writing.

The arising of such queer voices is a necessary and critical thing. And it has been instrumental for weakening the hegemonic power of dominant institutions. However it does not follow that an artist must only speak with their own voice to create good art. Kipo and the Age of Wonderbeasts is a good work of art. It is thoughtful, thorough and has interesting things to say. Its characters are voiced in a sincere manner that treats them first as realized people rather than tropes. It achieves the principal artistic objective of communicating something novel about the world.

But its credited creators are a pair of white men, despite the subjects of the story being people of colour and mostly girls. There’s no talk of license here. There’s no talk of qualification. It’s not that Barker and his ilk have an exclusive qualification to speak to the queer experience, it’s that those voices that come from within oppressed groups are necessary and deserving of critical and audience attention.

The failure to put own-voice authors forward does not come from artists creating art outside of their lane. It comes from editors, publishers, and critics failing to give them the attention they are due, and it must be viewed as a systemic problem rather than one of an individual, personal, failure. As such, it’s very frustrating to see advice given to artists that they should see themselves as unqualified to create this work or that on the basis of an intrinsic lack. This misses the point of organic scholarship, it, in fact, inverts the relationship and seeks to exclude people from creating art rather than seeking to break down the hegemonic systems that create that exclusion.

The exclusion is, in fact, the problem. Just as factory workers and their experience was excluded from the intellectual games of the bourgeois, so too are the experiences of queer people, women, people of colour, disabled people and people who suffer under systemic oppression excluded from the hegemonic understanding of art on the basis of the superstructure of art. As such, a library administrator who caves to public pressure and cancels drag queen story events and an algorithm trained on a dataset that assumes queer media is intrinsically more adult than heterosexual media are far more pressing problems than a straight artist writing about the gays.

The liberal response is to try and make a bigger tent – to identify those ways in which the existing superstructure can be modified in order to allow the inclusion of previously excluded subjects. This is toward the good as far as it goes. However, these modular adjustments to the superstructure ultimately fail to address the presence of a base condition which will reproduce hegemonic exclusion in new and novel forms. Or which will only allow the inclusion of oppressed voices by taming them and slotting them into a worldview that will not disrupt hegemony.

The Marxist suggestion is to, instead, create a rival superstructure. Gramsci was a university drop-out. He was also deeply and fundamentally committed to working class people making contributions to explicitly working class bodies of knowledge. Gramsci believed we could create an epistemological rupture by operating within these processes of organic scholarship which required, as part of their basis, systems of dissemination, communication, critique and response that had to operate explicitly within the interests of the class of people it served.

To return it to the art world, it was essential not just that there be queer authors but also queer agents, editors, publishers, distributors, booksellers, and in fact queer understandings of the nature of literature and its communication.

Art and quality

Of course although we champion difference within art we cannot reject quality. For this, I want to turn to Kierkegaard. And, especially as this essay is principally situating itself within discussion of queer representation, I do want to start by mentioning that I use Kierkegaard for value here particularly because he represents one of the key antecedents to what we understand as queer theory.

There’s a small body of historicism suggesting that Kierkegaard was, himself, not straight. But he’d caution us away from making any declarative statements about his identity. And this is part of the thing. Kierkegaard saw identity as a matter of deep personal anxiety. Authenticity was a goal but even a person living an authentic life could not be certain they were, in fact, being authentic. Nor could they communicate a state of authenticity to any outside party. Instead, a person had to live with the anxiety and doubt intrinsic to being and to leap over the leveling scythe of (dialectical) reason toward authenticity.

Kierkegaard was worried that dialectics destroyed value. So let’s back up once again to describe what dialectics, and particularly the Hegelian dialectics that informs the Marxists I discussed above, is. The common-repeated mantra of thesis-antithesis-synthesis does not derive from Hegel. Instead it was the work of a contemporary German idealist, Fichte. This error, attributing Fichte’s dialectic to Hegel and via him to Marx and the Marxists has given rise to the hilariously misinformed “problem-reaction-solution” interpretation of dialectics put forward mostly by David Icke. I bring up these mistakes in dialectics because in understanding why Kierkegaard criticized dialectics specifically on the quality of value it is first necessary to understand what the predominant Hegelian dialectic was.

The simplest way to describe the Hegelian dialectic is to imagine a magnet. It has a left pole and a right pole. But it is one magnet. If you cut the magnet in half you get two magnets each with a left and a right pole and not two magnetic monopoles. Hegelian dialectics was in fact a manner of observing how phenomena contain their own negation or opposite such that everything can sort of fold-upward to oneness: a singular universal phenomenon which contains everything and thus is everything.

But if everything is just one then nothing has value. Art, to be valuable within a dialectical model, must also be worthless. This worried Kierkegaard greatly. And it should worry artists too because once we reject that formal artistic training is the source of value in art, as we must if we are to adopt a position that favours organic scholarship, we have to reject that the value of art comes from the labour of formal education. We could decide to assign art a value based on market forces. But I have detailed elsewhere how dependence on a market to define artistic value is corrosive. The challenge before us is to devise an artistic value that allows for difference and that allows for the many.

In the introduction to Difference and Repetition, Deleuze proposes a solution in Kierkegaard that might suffice us here:

Furthermore, if repetition concerns the most interior element of the will, this is because everything changes around the will,
 in accordance with the law of nature. According to the law of nature, repetition is impossible. For this reason, Kierkegaard condemns as aesthetic repetition every attempt to obtain repetition from the laws of nature by identifying with the legislative principle, whether in the Epicurean or the Stoic manner.

Deleuze has a great deal more to say on the topics of difference, and I’ve already alluded to that somewhat through my references to Bataille and Deleuze in previous essays. However for the purpose of establishing a sense that art can have value discrete from market value it is enough to propose a rough draft for a method of assessing good art:

  1. Does it overcome its antinomies sufficiently to communicate a message?
  2. Is the communicated message aesthetically pleasing?
  3. Is the communication novel?
  4. Is the communication authentic?

Grounding art in difference requires us to concede that all art contains within it antinomies that must be reconciled in some way. In Cabal, Lori is the subject who desires. As the book centers around the idea of being monstrous, this situates Lori in the fundamentally queer position of desiring monstrosity, of (if we do away with the metaphor) wanting to be queer. However, in the film adaptation, the scene where Lori tours Midian, which in the book is central for showing us her desire for monstrosity, sits more external and Lori is presented as an intruding outsider, a metaphor for the gentrifying gaze of the hets in love with this strange community, wanting to save it, and damning it in the process. The intertextual relationship between the film and the book are such that this becomes like a magic-eye picture. Once seen her intrusion is there in the book too. Once seen her desire to be a monster is there in the film too.

These different reads of Lori must coexist within the text. And they are at odds with each other but they are not each other’s negation. In both cases, Lori’s desire is central. The difference arises in whether her desire represents a homecoming or an intrusion. And these two are not opposites that negate into unity. If we affirm difference is we must accept that any text will contain such dialectically incomplete contradictions. As such, the irreconcilable and irreducible differences of a text will act as a form of semiotic interference. If the interference is so great that nothing is communicated by the art, it is not good art.

Aesthetic pleasure is a more challenging question as it is bound so closely to subjectivity. I previously touched on the difficulty of assigning beauty in my moral case for spoilers, and I think that using a position of moral judgment may be useful for ascertaining what an aesthetically pleasing communication might resemble. If we deny that there is a clear and delineated boundary between the good and the beautiful we eventually concede that at least some moral arguments are sufficiently aesthetic for them to hold some weight in assigning value to art. However morality, like aesthetics, remains a subjective concern. I might find it morally repugnant to euthanize stray cats. Someone else might find it morally repugnant to keep them alive when they predate local bird populations. We might situate De Beauvoir’s demand that we serve a movement toward an open future as an ethical absolute, especially since it also serves our rejection of the One in favour of difference well; but beyond these highly abstract ethical requirements the ambiguity of the situation interferes and leaves this an area up to the interpretation of the critic to respond and call this or that work good through their ability to articulate their aesthetic response to it.

Squaring the circle of novelty and repetition remains one of my central aesthetic concerns. The truth is that the repetitive and parodic character of art is inescapable. Bataille went so far as to say, “the world is purely parodic, in other words, that each thing seen is the parody of another,” and if the whole world is a sequence of parodies then art can hardly escape. So where do we find novelty but in those things that transform within the process of iteration. This is why it is so essential to grasp the loving destruction of the artistic mode of engaging with art. Each artwork is a parody of other art it is, as Bataille said, “the same thing in a deceptive form.” Each artwork however introduces differences, and in the pattern of these differences arises novelty. An artwork must be a transformation and not just a repetition back of precisely the same thing it was before. There is no artistry in disassembling a chair, laying all the pieces out and then reassembling again the precise same chair. Nothing was transformed, it merely underwent a change and then was restored. And so we begin to see a definition of good art accrete out of these definitions: good art creates an aesthetically pleasing pattern of difference from that which came before, and this pattern encodes a message powerful enough to overcome the contradictions that are intrinsic to any system that rejects the One.

But then there is the final question of authenticity – and as you may recall from when I touched on this before – Kierkegaard believes authenticity to be incommunicable and ultimately a vector of self-doubt that can only be overcome through irrational faith. A personal example: as one reading these essays can likely tell I care a great deal about queer representation in art. I am myself openly bisexual and find great significance in exploring those aspects of who I am. However I was closeted for a long time, and being closeted is easy. I married a woman. This isn’t at all uncommon for bisexual men. Many of us are monogamous or at least indifferent enough to the question of monogamy and polyamory to find comfort in a monogamous relationship. And based on simple demography the likelihood that a monogamously-inclined bisexual is to end up in a long-term relationship with a heterosexual partner or with a partner with whom the relationship maintains the veneer of het-passing (IE: with partners who are trans or non-binary but present enough like cis members of the opposite sex to pass and bisexual partners of the opposite sex) is approximately eight times greater than for such a person to end up in a non-het-passing long term relationship assuming the subject has no preferences regarding partner sex or gender whatsoever. Frankly, there’s simply a lot more heterosexuals than there are us queers. While closeted there were occasions when I wanted to submit art to queer calls for work and did not because I didn’t feel my bisexuality was authentic-enough. The truth is that I could have been a member of a sense8 cluster and still probably have reason to doubt if I was queer enough to be in queer spaces because bisexuality is a liminal condition that thrives and sustains itself on the same ambiguity that leaves space for doubt to undermine authenticity.

Nobody but the artist can know whether an artistic expression is authentic and even the artist will have cause to doubt. “Perhaps I only painted it that way because I was watching a video about Matisse, that day. Maybe it’s not really what I meant to make.” And yet, authenticity is necessary for good art.

A critic, called upon to judge a work may very well instead attempt to apply an heuristic. One is to substitute this last question for a reiteration of the second: but did this communication please me? Did I, the audience, have an authentic reaction to it? This is probably the correct approach. The second is to deny that an artist might possibly be authentic. This dismissive attitude says, well it’s just a parody of something better after all. Or it says, this artist couldn’t possibly have made this art. This sort of a priori assumption about authenticity should be avoided by a good critic as the critical moment only arises after exposure to the text.

Risk and the hostile critic

So far this might seem like a defense of problematic art. And it is insofar as my personal aesthetic sentiment is such that art which problematizes nothing is generally boring. Remember to problematize something is to force additional questions, to dig deeper to get to the roots, the mycelia and rhizomatic stems, that undergird the phenomena of the world. However this must not be taken as a defense of bad art nor of systems that allow for the creation of bad art. Frankly most colloquial uses of, “problematic,” could easily be replaced with, “bad,” and would be better arguments for their clarity.

Rather it is a matter of addressing the apportionment of blame. A bad artist is not to blame for failing to realize his art communicates ugly ideas, or communicates in such a muddled way that it communicates nothing, or is just an inferior copy of a better work. A bad artist is even not to be blamed for failing to realize that his work is hollow because, well, we all might be hollow. But presentation of art includes an implicit contract: the artist must be willing to expose their work to the critic and, more horrifying still, to other artists. An artist, who has put out a work of art, has nobody to blame but themselves if critics engage with the art and say cruel things about it. They have nobody to blame but themselves if other artists make cruel transformations. Critics owe art their attention. They owe artists nothing. Art is built upon the violence of transformation and the art community is rarely nice. Although these cruelties and schisms are often decried as being a wrong thing, they are in fact part of what art is. In Desert Islands and Other Texts, Deleuze said, “Good destruction requires love,” and that’s true. Love is as indivisible from art as cruelty, but there is cruelty in these destructive acts, and it, too is indivisible from art.

And now we should return to the idea of a rival superstructure because what we are doing here is effectively an artistic project. The creation of a queer artistic superstructure includes within it the loving destruction of the straight one. And that loving destruction will look like appropriating their queer coded villains, it will look like excluding straights from anthologies and it will look like the sort of critical action that led to Laura Mixon’s wrong-headed and mean-spirited Hugo award winning complaint. It will look like a disregard for copyright law and it will look like a refusal on the part of oppressed artists, critics and fans to accept the demand we behave in accordance with the decorum necessary to be allowed to remain in the big tent.

This, therefore is the artistic gamble:

To move art toward the open future we must deny no artist the right to create art. There is no qualification to be set. There is no barrier to entry. But when hegemony silences oppressed artists, it is right for them to create structures hostile to the hegemonic. As a critic we have a duty to grapple with art before we review and not to pre-judge it. But we likewise have a duty to be cruel when we must. As artists we must love art. And we must destroy it. There is no artistic unity. All that there is, is difference. But herein lies the path to us creating a value for art aside from the market or the demands of formality. By recognizing that some differences please us and others do not, we affirm that art has significance, has meaning, has value that goes beyond numbers in a ledger.

Desiring to be monstrous in Clive Barker’s Cabal

/ Simon / 4 Comments

Cabal is a book about sex.

Every character in the book thinks about sex. A lot. Lori is concerned about her sex life with Boone. Boone worries he can’t please Lori. Eigerman is comforted by cartoons of sodomy on the toilet wall and comforted that they stay safely cartoons on a wall. Ashbery is terrified that people will find out about his paraphilia for women’s underwear. Decker gets hard when he murders. At the climax of the book, Boone, well, the text can speak for itself here:

"Baphomet's head. It turned to him, vast and white, its symmetry fabulous. His entire body rose to it: gaze, spittle, and prick. His congealed blood liquefied like a saint's relic and began to run. His testicles tightened; sperm ran up his cock. He ejaculated into the flame, pearls of semen carried up past his eyes to touch the Baptizer's face."

So yeah, the climax of the book involves one of our protagonists ejaculating into the face of a god. Cabal is a book about sex. Everybody, at least everybody with a remotely human viewpoint, is thinking about sex all the time, and honestly nobody is very happy about it. Lori and Boone are a good couple but can’t make it work in the bedroom. He usually ends up crying over his inadequacy. Eigerman wants his sodomy carefully abstracted. Ashbery is terrified of his secret being found out, and keeping his secret from being found out is Decker’s whole motivation. Decker’s twin desires for the little death to be reflected in an orgy of vast, grand death, but not to be seen to be a sexual being drives the entire plot of the story.

But Cabal isn’t about sex. Not entirely. Not if you plumb its depths. In 1988, the same year Cabal was published, Clive Barker said, “What I like to write is ‘iceberg’ literature. Most of it is below the surface, and you produce things that don’t explain everything.” And Cabal is, in some ways like an iceberg. I read Cabal when I was in my early twenties. At the time I was still deeply closeted about my bisexuality, and the wild, kaleidoscopic world of Midian was a thrilling and illicit fantasy. I read it then as a book about sex and was satisfied to see it that way.

When I picked up Cabal now, two decades later, I said to a friend of mine that I thought I’d grasped Cabal the first time but what I’d really done was just make a fist in the ocean. This book has depths. But this book is a map. This book wants you to explore its depths, much in the same way Lori explores Midian, a layer at a time, each time being seduced deeper. Each time making the choice to be seduced.

Cabal is a book about infection

I mean it’s not like it’s the first time a horror author wrote about infection. That risk, that the Other could get inside you and make you not who you were is central to horror at least as far back as Lovecraft. And 1988 was right in the heart of the first wave of the AIDS crisis. Back then, heterosexual transmission of HIV was still uncommon in the UK, but gay people had been dying of AIDS for a few years and it was on a few minds.

Cabal is an openly queer book with sex on its mind and particularly with the idea of sex as a source of shame on its mind; it shouldn’t be surprising that the idea of infection was bubbling in Cabal. The Nightbreed pass their dark gifts with a bite – the balm. If you are bitten by one of the Nightbreed, you can survive the experience. I mean you may not – the Nightbreed are monsters and, in their hunger, can be terribly savage, but Boone does. He takes a bite and he flees and he lives. Until he’s shot and dies. And upon death the balm awakens the infant monster to their true life. The book is never clear if this is the only way one can become a Nightbreed. We might shudder to consider Rachel and Babette. Rachel, the gentle, vampire-like monster who shows Lori kindness could be somebody who was given the balm, but what do we make of Babette? Was Rachel’s daughter killed with her? Or was she born to her? The book never tells us.

But the balm is not the only way infection is referenced in the book. Because there’s another thing that seems to be catching.

Cabal is a book about madness

Boone is schizophrenic. He hallucinates. He has intrusive thoughts. He suffers shame and guilt about his illness, depression tagging along with his schizophrenia. Boone’ psychologist, Decker, is also somebody with some deep psychological pathologies. Decker is a serial killer, a sociopath and a social chameleon. He’s not actually a doctor; he just stole a name and an expensive suit. He told lies that opened doors and let him exploit vulnerable people. Decker, who cuts out the eyes of his victims because he cannot bear the thought of being seen devoid of his masks (the mask he wears when about the murder is in fact his real face) sees in Boone a valuable victim of a different sort from his usual. And so he plies Boone with drugs, hypnotherapy and shocking images, and persuades the vulnerable, ill, man that he is a killer. That he has psychically blocked his own crimes out of an inability to face his monstrosity. This is, of course, transference. Decker is the one who is uncomfortable being put in the position of his own monstrosity. He is the one who hides behind masks behind masks behind masks in order to stay pure. Boone, in counterpoint, wears his heart on his sleeve. He thinks he’s too broken to be a good boyfriend for Lori.

Boone’s need to be emotionally sincere doesn’t extend just to his presentation; he is awash in very human pain and it leads to his failed suicide attempt. And you know, it’s interesting because at times Cabal tells us Nightbreed are made by infection, by the balm. But Boone throws himself in front of a truck and gets up afterward. He then hitch-hikes and walks from Calgary to the middle of nowhere. (Midian is described as being “North of Athabasca, east of Peace River, near Shere Neck and north of Dwyer.” While some of these places are invented, others are real locations in Alberta and they situate Midian as being somewhere perhaps in the vicinity of the Wabasca lakes, seven hours north and deep in the bush. There are few places in the world more remote.) So perhaps being Nightbreed is more than being bitten.

This fits with the descriptions of Midian provided when Boone first meets Narcisse. And when Narcisse cuts his own face off, Boone thinks he sees the flesh underneath transform. He’s a deeply unreliable perspective so we can’t be sure, but we never see one of the Nightbreed give Narcisse the balm, yet there he is in Midian when the action kicks off.

Perhaps being Nightbreed depends on a certain kind of mimetic infection. Cabal describes Midian first as a talisman of the mad, saying, “some belonged to the collective mind. they were words he would hear more than once: nonsense rhymes whose rhythms kept the pain at bay, names of gods.

Among them Midian.”

Early in the story, Decker describes Boone’s hypnotherapy sessions and says that Boone is confessing to, “something so abhorrent to you even in a trance you couldn’t bring yourself to say it.” It’s easy to treat this as a lie. Decker lies. Decker is a deeply unreliable character in this book, but then no character is reliable. Cabal shows us every one of its perspective characters facing moments where their senses clearly fail them and we, as readers, know that their perceptions cannot be trusted.

So if all our characters are unreliable, is it not possible that the germ of the Nightbreed lies in insanity?

This would certainly fit for Lori’s arc. Lori, the beautiful. Lori, the empathetic. Lori, the unwell.

Lori can’t look at herself in a mirror. Barker deploys an excellent bit of prose to describe her:

Her neck was too thick, her face too thin, her eyes too large, her nose too small. In essence she was one excess upon another and any attempt on her part to undo the damage merely exacerbated it. Her hair, which she grew long to cover the sins of her neck, was so luxuriant and so dark her face looked sickly in its frame. Her mouth, which was her mother's mouth to the last flute, was naturally, even indecently red, but taming its color with a pale lipstick merely made her eyes look vaster and more vulnerable than ever. 

It wasn't that the sum of her features was unattractive. She'd had more than her share of men at her feet. No, the trouble was she didn't look the way that she felt. It was a sweet face. And she wasn't sweet, didn't want to be sweet, or thought of as sweet.

So here we have our lovers, beautiful, Byronic Boone who suffers his demons, his voices and codes, driving him toward Midian. And we have Lori. Boone promises her, “I’ll never leave you,” but he knows he’ll break that promise, and he does. He is, after all a haunted man. He is aware that there is something monstrous within him, something that wants to come out and that tortures him.

And Lori, for her part, is uncomfortable in her own body. She has a sweet face but she doesn’t think she’s sweet. She loves a vulnerable madman, and almost restores him to health before the exploitative void that is Decker sends him crashing down again. And when Boone leaves her, when he vanishes to Midian, she goes chasing after him. This is an irrational choice. She is putting off work to go traipsing into the bush of northern Alberta. It’s almost codependent – Boone was wracked with guilt, and one of the things that he felt guilt about was how dependent he was on Lori; she was the entirety of his fragile support system. He never noticed how dependent she was on him. Lori feels deeply alienated from the world. She needs Boone’s otherness.

When she learns that Boone has been killed in a ghost town, that he’s believed to be a serial killer who terrorized Alberta, murdered people indiscriminately, cutting them to ribbons and ripping out their eyes in their own homes, she goes to the graveyard adjacent where he died and mourns. But she brings a companion who isn’t comfortable in this eerie situation, and leaves, reluctantly. She gets a motel room so she can stay nearby while she decides her next moves, and her friend leaves her alone.

The people in the room next to her are having a party (later Decker will murder them all) and Lori becomes excited at the thinness of the wall, the idea that she is almost in public as she walks around her motel room naked out of the shower. She masturbates and falls asleep, having a sort of semi-prophetic dream. 

"In sleep she was at Midian's Necropolis, the wind coming to meet her down its avenues from all directions at once - north, south, east and west - chilling her as it whipped her hair above her head and ran up inside her blouse.

The wind was not invisible. It had a texture as though it carried a weight of dust, the motes steadily gumming up her eyes and sealing her nose, finding its way into her underwear and up into her body by those routes too. 

It was only as the dust blinded her completely that she realized what it was - the remains of the dead, the ancient dead, blown on contrary winds from pyramids and mausoleums, from vaults and dolmen, charnel houses and crematoria. Coffin dust and human ash and bone pounded to bits, all blown to Midian and catching at the crossroads.

She felt the dead inside her. Behind her lids, in her throat, carried up toward her womb. And despite the chill and the fury of the four storms, she had no fear of them, nor desire to expel them. They sought her warmth and her womanliness. She would not reject them."

The dream proceeds on as she demands Boone of the dead, and they refuse to surrender him. The dream becomes a nightmare. Sheryl wakes her. And despite this nightmare, this idea that Midian will bring the dead into her, that it will deny her Boone even so, she does the irrational thing and returns to Midian.

Lori doesn’t appear sane. When she later reappears with Boone, she puts herself in the position of the willing lover of a cannibal and a monster. Over and over again, she returns to sites of mortal peril. She seems driven by an unquenchable death wish.

This madness seems contagious. Decker drives Boone into relapse and Boone’s madness infects Lori. When Decker, Boone and Lori bring the insanity of their situation to Shere Neck, Eigerman rapidly goes off the deep end, emptying out his police precinct, mustering an irregular posse, threatening the local priest along, anything to purge the Nightbreed. It’s insane: tunnel vision taken to an extreme. Eigerman is irrational. The chief symptom seems to be an excited death drive. Boone attempts suicide. Narcisse can’t wait for his afterlife to begin. Decker and Eigerman desire slaughter. And Lori wants to be with the dead.

Death fascinates Lori. Or it does for a while. Because while she may seem to be possessed by a mad death drive, Cabal isn’t precisely a book about madness. It doesn’t matter that people are uncomfortable being sexual, that they lust for what they should not, that their lust bring them shame. And it doesn’t matter that Boone’s bite, after he is transformed, is infectious, nor does it matter that Boone is himself transformed by infection. We don’t know for certain every person who becomes a Nightbreed is bitten by another but one thing we know for certain is that every person who becomes a Nightbreed is compelled to go to Midian for one reason or another. Narcisse is so desperate to go to Midian that he mutilates himself to reveal to the Nightbreed that he is already one of them. Narcisse wants to go to Midian so that he can belong. Boone mostly seemed to crave Midian as a refuge, somewhere to be left alone by a world that was cruel to him. But he still craved Midian and went there. And when he arrived, “he found himself a bed out of sight between two graves and lay his head down. The spring growth of grass smelled sweet.” Lori, too, is drawn to Midian, if only to take Boone away from it. This compulsion is irrational, but it isn’t madness. It’s desire.

Cabal is a book about desiring to be other

Desire exists in so many forms throughout Cabal. Boone desires solace. Lori desires Boone. Decker wants to kill. Eigerman wants notoriety. Narcisse craves community. The Nightbreed want peace. It isn’t unusual for a story to center around a protagonist who announces a desire and pursues it. What separates Nightbreed is the ubiquity with which the omniscient narrator makes it clear that every person in the story moves toward the thing they want. Even in flight, Boone is reaching out for what he desires. Even when she knows it’s self-destructive, Lori seeks out what she desires with single-minded intensity. And Decker has to kill. But for Lori, Boone and Narcisse, the deepest desire is to reconcile the otherness they feel, the sense they have of alienation from the world of people, the cravings and urges that seem unusual with a sense of who they really are.

They need to transform. And the Nightbreed are transformation. Lori falls out of love with death. She barely escapes Decker at a burned out restaurant, and he murders her traveling companion, Sheryl. She goes back. She has some idea that she can find evidence to prove Decker is the murderer. Instead what she finds is a host of flies feasting on the corpse of her friend. 

"Both mind and body failed. The cloud of flies came at her, their numbers now so large they were a darkness unto themselves. Dimly she realized that such a multiplicity was impossible and that her mind in its confusion was creating this terror. But the thought was too far from her to keep the madness at bay; her reason reached for it, and reached, but the cloud was upon her now. She felt their feet on her arms and face, leaving trails of whatever they'd been dabbling in: Sheryl's blood, Sheryl's bile, Sheryl's sweat and tears. There were so many of them they could not all find flesh to occupy, so they began to force their way between her lips and crawl up her nostrils and across her eyes.

Once, in a dream of Midian, hadn't the dead come as dust, from all four corners of the world? And hadn't she stood in the middle of the storm - caressed, eroded, and been happy to know that the dead were on the wind? Now came the companion dream: horror to the splendor of the first. A world of flies to match the world of dust, a world of incomprehension and blindness, of the dead without burial, and without a wind to carry them away. Only flies to feast on them, to lie in them and make more flies."

Lori has already encountered the Nightbreed a few times before this; but this moment gives her the desire not just to live at peace with the existence of monsters in the world, but to collaborate with them. Lori is pushed far beyond the limits of her sensation and returns with newfound purpose. It’s a religious experience.

The Nightbreed fascinate Lori. She sees in them an alternative to, “the stench of creeping decay, the inevitability of it all.” She thought she was possessed by a drive to be occupied by the dead, and she is, in fact, occupied by the dead when Babette forms a psychic bond that lets them telepathically communicate across distances, that lets them see through each other’s eyes. Babette is the dead wind within her, filling her up, but Babette isn’t a wind; she’s a child, a young, vital child.

That vitality is what Lori sees in the Nightbreed: “the monsters of Midian – transforming, rearranging, ambassadors of tomorrow’s flesh and reminders of yesterday’s – seemed full of possibility.” This is enticing to Lori, who isn’t comfortable in her own skin. At one point, she is taken into Midian and allowed to explore it while Boone seeks the blessing of Baphomet, the god of the Nightbreed. She sees the Nightbreed in all their monstrousness, their horror and beauty. She sees a painter with the head of a dog and a bloated man covered in glowing maggots. She sees creatures with metal parts, and chimera. And what Lori sees in the Nightbreed is something she never before realized how much she wanted.

All that she coveted or envied in others of her species now seemed valueless. Dreams of the perfected anatomy - the soap opera face, the centerfold body - had distracted her with promises of true happiness. Empty promises. Flesh could not keep its glamour, or eyes their sheen. They would go to nothing soon.

But the monsters were forever. Part of her forbidden self. Her dark, transforming midnight self. She longed to be numbered among them.

Lori doesn’t crave extinction; she craves monstrousness. The Nightbreed aren’t sweet. Some of them are beautiful, but it’s the beauty of the angels in the Old Testament, a fury of sensation that overwhelms with its beauty. Most are hideous, deformed, bestial and sometimes broken. When the perspective, shortly thereafter, moves to Boone, this is reinforced, “they were what the species he’d once belonged to could not bear to be.”

Barker wrote Cabal to be a book open to multiple interpretations. In some sense it’s a book about transformation, but it’s a book about desiring transformation specifically. Lori achieves her desire in the end. She pushes herself to the brink of death and an inch beyond to achieve her desire and to repeat Boone’s promise, “I’ll never leave you,” back to him. That Boone has transformed completely is nothing even remotely touching a deal-breaker because Lori, too wants to transform.

But to understand this desire, we also have to understand the manner in which the Nightbreed transform. In the course of the story we witness several sequences of transformation; and what is peculiar is that these moments of transformation are described much more clearly than the way the Nightbreed look in their transformed state.

At one point, we finally get something approaching a clear example of Boone’s transformed state:

"Part the beast he'd inherited from Peloquin, part a shade warrior, like Lylesburg, part Boone the lunatic, content with his visions at last."

This description is nothing approaching an appearance. You can’t paint a picture of Boone. He looks like a beast perhaps, or like a shadow, or like himself only comfortable, at last, in his monstrous skin. And the descriptions of other Nightbreed are, with a few exceptions, either perfunctory, “a painter with the head of a dog” or are vague and impressionistic.

But the moments in which a Nightbreed changes from a human form to something else, when it reveals its nature as one of these, “ambassadors of tomorrow’s flesh,” the vision becomes clear, detailed, lovingly crafted and entirely alien.

One of the best examples of this moment of clear and vivid transformation comes during Lori’s first encounter with the Nightbreed. She has come to the cemetery at Midian to feel closer to Boone and she finds an animal in a thicket. It seems sick, dying. There is a woman standing in a tomb who begs Lori to bring her the creature. This woman is described like a vampire, and when her hand touches the sun, it begins to dissolve into dust, much like the dead in Lori’s prophetic dream. Lori, being Lori, helps the woman and the small creature. The creature digs its claw into Lori’s breast, like an anxious kitten, but when she passes the threshold of the tomb and goes to return the creature to the vampiric woman:

The animal was changing before her eyes. In the luxury of slough and spasm it was losing its bestiality, but not by reordering its anatomy, but by liquefying its whole self - through to the bone - until what had been solid was a tumble of matter. Here was the origin of the bittersweet scent she'd met before the tree: the stuff of the beast's dissolution. In the moment it lost coherence, the matter was ready to be out of her grasp, but somehow the essence of the thing - it's will, perhaps, perhaps it's soul - drew it back from the business of remaking. The last part of the beast to melt was its claw, its disintegration sending a throb of pleasure through Lori's body.

This fluid plasticity is the hallmark of the transformation of the Nightbreed. In the moment of their transformations, they dissolve into droplets and liquid flows. They become disorganized, undifferentiated matter. Boone’s substance, when he transforms, is fluid. The Nightbreed, to Lori, seemed full of possibilities.

In 1947, Antonin Artaud put on a radio play called, To Have Done with the Judgment of God. Few figures loom larger in assessment of Barker’s early theatrical work than Artaud through his concept of the Theatre of Cruelty, which sought to use overwhelming sound and light to stun the audience, as well as creating a situation where the mise-en-scène was put before the script. This is iceberg theatre – it’s theatre that deliberately invites multiple interpretations. It is also very much in keeping with the ideas of another avant-garde artist and philosopher widely regarded as influential upon Barker in Georges Bataille. And we can see stark parallels between Lori’s experience, her death-drive in Cabal and Bataille’s description of ecstasy in Inner Experience:

"What is thereby found in deep obscurity is a keen desire to see when, in the face of this desire,
 everything slips away.

 But the desire for existence thus dissipated into night turns to an object of ecstasy. The desired spectacle, the object, in the expectation of which passion goes beyond itself, is the reason why "I could die for not  dying". This object grows dim and night is there: anguish binds me, it sears me, but this night which is  substituted for the object and now alone responds to my anticipation? Suddenly I know, I discover it in a  cry: it is not an object, it is IT I was waiting for."

Barker, like Bataille and Artaud, wants to shock the senses, to inspire ecstasy and to describe for his audience, people in the throes of this ecstasy. And it is via Artaud and Bataille that we must interpret how Barker describes the transformation of the Nightbreed.

In To Have Done with the Judgment of God, Artaud says:

When you will have made him a body without organs,
then you will have delivered him from all his automatic reactions
and restored him to his true freedom.

And in their moment of transformation, the Nightbreed become a body without organs. What then is it? Artaud is unclear except to say that a body without organs represents a true freedom. This idea of the body without organs was elaborated upon by two other authors who were deeply influenced by Artaud. In their 1972 treatise, Anti-Oedipus Gilles Deuleuze and Félix Guattari elaborate upon the body without organs in depth, where they position it as the “third term in the linear series.”

A Deuleuzian metaphysics is one defined by difference. Being is composed of a series of machines, “The breast is a machine that produces milk and the mouth a machine coupled to it.” These machines represent flows and breaks. But as these produce, including producing production, including producing the desire to produce, they also tend toward decay. But these philosophers reject that this system of being can ever lead fully to nothingness. Nothing is ever gone completely and the dead become dust in the wind, become flies or even become monsters.

So our body without organs becomes that undifferentiated point which is the barrier at which the breakdown of the old and the arising of the new meet. It could be seen as an ambassador of tomorrow’s flesh and a reminder of yesterday’s. But it is neither. It is an undifferentiated fluid surface. “The desiring-machines attempt to break into the body without organs, and the body without organs repels them.” The body without organs constitutes, “a surface over which the forces and agents of production are distributed.” But as the body without organs gives rise to the mitochondrial machinery that make something an organic thing, a differentiated thing, it seems in its repulsion of desire as if it miraculates them. The universe becomes this push and pull between being, and desiring to be and ending, desiring to end.

In Cabal, this is the root desire of Lori and of Boone and of all the other misfits whose lives fall into the constantly dying and being reborn cosmology of Midian. This desire to fall back to the undifferentiated and to arise again, phoenix-like in some new form. To blossom and then to fall. As Bataille poetically put it, 

 "Trees bristle the ground with a vast quantity of flowered shafts raised up to the sun.

 The trees that forcefully soar end up burned by lightning, chopped down, or uprooted. Returned to the ground, they come back up in another form."

Boone and Lori destroy Midian. This isn’t their intention, Boone wants to be left alone. Lori wants Boone. But Boone and Lori attract the attention of Decker, and Decker, in turn, attracts the attention of Eigerman, who, for his part, cannot tolerate the presence of those who are everything his species could not bear to be. As a consequence of his destruction, Boone is granted the power to restore Midian and the obligation to do so.

There’s a thread running through Deuleuze and Bataille back to Nietzsche, that situates the origin of morality in debt. Deleuze and Guattari describe this as the force that transforms the socius (which we can treat as a special form of the body without organs). They describe it as being the origin of many things, but one of those is, “the pain of the initiations.”

Initiation is like a seduction through the layers of a necropolis. It brings you within by degrees. And it brings with it agony and the limit of the senses. But like seduction, and like becoming a Nightbreed, initiation is something we desire. We move toward our initiations and their agonies, knowing that they will bring us pain and desiring that pain. Boone and Lori seek out their debts. They become indebted to Midian because they desire it. They desire that constant breaking-down to the point of unmaking and reconstitution that is transformation, and in their transformation we see a template for understanding how a person might transform.

Transformation is like a seduction, like and initiation, it is the ecstasy of sensation that pushes us out of the rational and allows us to come back with knowledge, conviction and purpose. In Cabal, sex, death, shame, lust, revulsion, longing, fear and joy all tangle together like a mass of worms beneath the skin of the world or the mycelia of a colony of mushrooms. In order to be transformed we must first be unmade. Cabal teaches us this lesson well as first Narcisse, then Boone, then Lori are unmade and reconstituted transformed. They each, in their way, pursue those desiring machines within them along the path to breakdown, to the undifferentiated matter from which all new growth blooms, and then they arise again different, terrible, monstrous and alien.

The Nightbreed dance along the edge of the indescribable because they are everything that we can not bear to be. Much as Bataille’s ecstasy is like night falling, is a sensation akin to death, so to are the Nightbreed and therein lies their seductive appeal.