BAD SEEDS, Artforum, 2009

BAD SEEDS WICKED PLANTS: THE WEED THAT KILLED LINCOLN’S MOTHER AND OTHER BOTANICAL ATROCITIES BY AMY STEWART, ETCHINGS BY BRIONY MORROW-CRIBBS, ILLUSTRATIONS BY JONATHON ROSEN CHAPEL HILL, NC: ALGONQUIN BOOKS. 256 PAGES. $19.

MUSHROOM MAGICK: A VISIONARY FIELD GUIDE ILLUSTRATIONS BY ARIK ROPER, FIELD NOTES BY ERIK DAVIS, DANIEL PINCHBECK, AND GARY LINCOFF NEW YORK: ABRAMS. 144 PAGES. $20.

Illustrated field guides dig up the plant kingdom’s dark roots

The first time I thought of a plant as wicked, I realized I had crossed over into some fanatic realm of botanical empathy, joining ranks with plant enthusiasts so allied to particular species that it had become their personal responsibility-destiny, perhaps – to protect good plants, those susceptible sentient beings, against leafy villainy. By contract, of course, a gardener is a guardian assigned to protect a chosen plot from its hostile environment. But I discovered just how fervently humans impose a moral construct on the Plantae kingdom when a docent, in whose education program I was enrolled, compared pampas grass to the Nazi regime. Extreme, isn’t it? But pampas grass, also condemned in the “Lawn of Death” section of Amy Stewart’s Wicked Phnts as an “invasive scourge,” has infested coastal bluff and chaparral scrub along much of California’s coast. Thankfully, Stewart’s approach to condemning plants is more judicious than was my censorious teacher’s. Yet even Wicked Plants’ cover implies the forbidden. On it, a Celtic-ornamented pattern displays the title, whose scroll is held fast by wrought-iron-like black lines, as if to say “Enter at your own risk! ” From the outset, one prepares for the modern equivalent to a medieval herbal.

Like that antiquated predecessor, Wicked Phnts delivers a satisfying, encyclopedic blend of fact and far-fetched anecdote. Yet here, one will not find descriptions of fabled vegetable lambs and man-eating tropical trees. Stewart’s plant descriptions are accurate, and she discusses the science behind what makes her culprits injurious. Organized according to level of peril – Offensive, Intoxicating, Painful, Illegal, Dangerous, Destructive, and Deadly – the plants included are guilty not only of killing pets, poisoning kids, and “horticultural homicide” but also of having generated centuries of sordid legend. One is seduced less by bits of obvious advice (e.g., don’t get cats stoned on marijuana) than by accounts of botany’s role in myth. Aconitum napellus, Stewart writes, “sprang from the spit of the three-headed hound Cerberus as Hercules dragged it out of Hades.” Happily, this fleshes out what two other highly recommended titles on wicked plants – William Emboden’s Bizane Plants: Magical, Monstrous, Mythical and Cunningham’s Encyclopedia of Magical Herbs – also claim. In the former, Cerberus drools because he’s “under the influence of Hecate,” while Cunningham’s focuses on aconite’s contradictory ability both to ward off werewolves (thus its common name, wolfsbane) and to cure them of silver-bullet poisoning. Stewart does not mention that aconite was a main ingrethent in witches’ salves, though the omission of such details distinguishes this volume from its more supernatural relatives.

Mythological import is often enriched by scientific explication. Mandrake – -a human-looking root that, when yanked from the soil, was said to shriek “so loudly that its screams would kill anyone who heard it”-was the main ingrethent in Juliet’s sleeping potion. Yet Stewart reminds the reader that Mandragora officinarum’s “soporific magic” is actually caused by atropine and other compounds, which slow the nervous system and induce coma. Briony Morrow-Cribbs’s exquisite etchings offer enough visual information for identification. The only lamentable aspects to Wicked Plants are that a mere forty plants are illustrated and that fantastic imagery is not included alongside the botanical renderings, to echo the text. Any chapter on mandrake without a medieval woodcut depiction of a tiny, carrotlike man, whose “foot-tall rosette of leaves” serves as the mandrake’s hair, feels incomplete. In the world of field guides, one quickly learns that acquiring a whole collection of books is the only path to holistic understanding. Wicked Plants is a most welcome addition to my shelf about bewitched and sinister organisms.

Ditto for Arik Roper’s new treatment of an eldritch topic – psychedelic mushrooms-in Mushroom Magick, though its subtitle, A Visionary Field Guide, is a stretch. The only things here that will help hunters are the short genus introductions, written by New York Mycological Society lecturer and Audubonguide author Gary Lincoff, who reminds the reader of legitimate identification methods, such as spore printing. Roper, an established album-cover illustrator and fantasy artist in the style of Vaughn Bode, Frank Frazetta, and the Brothers Hildebrandt, has applied a rainbow of watercolor to render members in each fungal genus whose ingestion has entheogenic effect. The most recognizable hallucinogenic all-stars, like Amanita muscaria and its close relative Amanita pantherina, their red or yellow-tan caps flecked with white, are imbued with retro mysticism, not only when wizards or mice share the page but also when set against skies painted aswirl like tie-dye. Roper is most impressive when he manages stem and gill differentiation among nondescript little brown mushrooms, namely those from the Psilocybe genus that resemble jillions of other species, like the deadly galerina, curiously absent from Stewart’s chapter “Fatal Fungus.” In Mushroom Magick, Psilocybe cubensis and cyanescens defer to King Liberty Cap (Psilocybe semilanceata), which looks as if it were painted by a troll staring up at the mushroom’s purple-veined, pointy blue cap. In real life, liberty caps are measly little gray-brown mushrooms that one would probably step on, without noticing, while crossing a soggy lawn.

While Roper’s paintings do elucidate the physical properties of these mushrooms, this book clearly aims, according to his afterword, to interpret the “character of each of these mushrooms” with the desire to encourage communication between species as “an antidote to the sickness of the rampant human ego. ” I hope it works. Two other eloquent and freaky essays in Mushroom Magick, by Erik Davis and Daniel Pinchbeck, reiterate this essentialist viewpoint, which Timothy Leary, R. Gordon Wasson, and Terence McKenna made famous from the late ’50s forward, when mushrooms segued from being “no longer ‘poisonous'” into being “‘hallucinogenic’ … or for the first time, were seen as desirable,” according to Andy Letcher’s Shroom: A Cultural History of the Magic Mushroom. Davis’s text, “Shroom with a View,” does a wonderful job of summarizing mycology’s ” occult legacy, ” from theories of Druid and Viking mushroom usage to documented accounts of Mesoamerican and Siberian shamanistic practices. Davis plows through centuries of legend to trace how mushrooms came to symbolize counterculture, framing Roper’s work as a more advanced incarnation of rock poster art. Interestingly, he also marks the replacement of fungal illustration with photography in the late 1 970s and consequently calls for a nontraditional reading of Roper’s guide as one “exploring . . . the field of perception, of mind, of spirit.”

Pinchbeck hints at a deeper reasoning behind this resurgent interest in illustrated field guides. As our age of digital documentation makes scientific identification much easier, it becomes crucial to remember botany’s alternate universe, in which “visionary catalysts” act “as tools of psychotherapy and healing.” To avoid sounding like he’s ingested a few too many cups of ‘shroom tea, he admits, “While I have no desire to worship the mushroom, I feel tremendous gratitude for the wisdom it has imparted to me, and the mysteries it has revealed.” From this reliably sober position, Pinchbeck posits that books such as Roper’s and Stewart’s seek to recover “the relationship between the human mind and the visionary intelligence.” While Roper promises revelation and Stewart proffers caution, both authors beckon us into a realm in which plants and fungi are at least as powerful as humans and, at best, much more charming.

AuthorAffiliation

A Brooklyn-based writer and artist, Trinie Dalton Is the author of Mythtym (PictureBox, 2008) and the novel Wide Eyed (Akashic, 2005).

Evolutionary Operating Instructions, Metroland, 2009

EVOLUTIONARY OPERATING INSTRUCTIONS TOWARD 2012: PERSPECTIVES ON THE NEXT AGE EDITED BY DANIEL PINCHBECK AND KEN JORDAN TARCHER/PENGUIN, 351 PAGES, $16.95

OVER THE PAST DECADE OR SO, THE 2012 meme – anticipating a global paradigm shift on the winter solstice of the year 2012 – has sprung from the marginal writings of Mesoamerican academics and the geodesic domes of Burning Man to infiltrate the cultural consciousness at large. This year, two feature films will be released on the subject: one, starring John Cusack, that rather predictably injects a grim reading of the event to spin an apocalyptic thriller (which generally plays to popular sentiment that 2012 will be another Y2K), and a documentary that aims to investigate the meme for its academic merits. Responsible for the latter is Daniel Pinchbeck, a journalist whose 2006 book 2012: The Return of Quetzalcoatl brought real scholarship to 2012 theory and resultantly tipped off a postnew-age movement.

Synthesizing Western thinkers like Rilke, Nietzsche, Jung, Heidegger, Steiner, Watts and McKenna with the cosmogenetic prophesies of many world religions, Pinchbeck posited that (far from apocalypse) “2012 may represent the completion of an initiation process for the | modern psyche.” Essential to this view is the idea that human evolution can be effected only on the collective level, a position that helped Pinchbeck dodge the narcissistic bullet with which most “visionary” thinkers inevitably shoot themselves. It also gave rise to Reality Sandwich, a site utilizing Web 2.0 to collectively imagine what the next age might look like. Edited by Pinchbeck and web pioneer Ken Jordan, Toward 2012: Perspectives on the Next Age is a compendium of what the site has to offer. Covering a sweeping variety of topics, the book suggests that the meme might best be addressed as “2012 theory”- an ongoing school of thought – rather than “The 2012 Theory,” an ominous occult suspicion.

In his introduction, Pinchbeck writes, “Even if you are not inclined to give credence to ancient prophesies, it is clear that humanity faces grave threats to its existence, and society must change.” Peculiarly (or properly), the term 2012 appears in the book very few times. John Major Jenkins, a scholar of Mayan cosmology, contributes a brief essay on Mayan iconography as it relates to the scientifically accepted alignment of the earth and galactic center on that fateful date. As a whole, though, most authors shy away from dogmatic zeal or paranoiac speculation. Instead, the book offers meditations on gnosis, xenolinguistics, experimental communities, the narrowing divide between science and religion, the rise of ayahuasca tourism, revaluations of Carlos Castaneda and Stanley Kubrick, interviews with Alex Grey and Abbie Huffman – in short, an elastic conceptual framework for a post2012 society. Understanding, as J.F. Martel writes in his essay on Kubrick, that “to be didactic [is] to contribute to the cultural and intellectual disenfranchisement of the species,” diverse viewpoints are expressed- from the strictly scientific to the lunatic fringe – with a humility tuned to.the collaborative interface.

While the book offers an interesting window into a vibrant online community and a taste of viewpoints heretofore marginalized by mainstream discourse, Pinchbeck and Jordan’s choice to produce a book is an odd one. As Antonio Lopez writes in his essay “Reality 2.0,” “Books are bound to Enlightenment thinking, that is, the concepts of nationalism, individualism, and privacy are specifically related to the rise of printing press culture.” Indeed, the form of the book here betrays much of what the Web site strives to establish: a culture in which information flows in both directions and authority is developed through the free exchange of information. When these essays appeared on the site, over the course of the last year or so, the comments thread often offered the most significant insight. Furthermore, in its truncated form, the subject matter doesn’t often get the space to make a fully cogent case, and so makes some of the same reductive mistakes that the forbearing new-age movement did.

Perhaps this is part of the point, though. Invoking Buckminster Fuller, Pinchbeck talks of effecting change by making old models obsolete (i.e. mass capitalism, extractive energy consumption, top-down politics). Like the election of mainstreamer Barack Obama, to which this community was decidedly split, the book might be viewed as a useful step in the evolutionary (not revolutionary) undoing of an outdated arena – a way to get basic ideas to a less esoteric readership and so broaden the context for discourse. By far the most useful and compelling section of the book is the final one titled “Community,” where authors, operating under the assumption that paradigm shift must be proactive and is currently underway, imagine how urban homesteading, abundance-based economics, open-source communication, and mutual aid can lead to “social transformation that is not about abandoning all aspects of familiar life.”

Like 2012 theory itself, Toward 2012 is a hall of mirrors down which a reader can casually gaze or commit tedly plunge. If you’re of the” latter camp, though, Pinchbeck’s firsLbook on the subject will prove more rewarding. For even the most skeptical naysayer, the meme is one that warrants attention if only for its growing place in our cultural consciousness. Pinchbeck recently wrote that “a change seems to be happening at the level of logic, which is becoming less dualistic, less ‘either-or,’ and more binary, ‘both-and’ . . . [suggesting] a shift from the modern historical perspective to a revived mythological consciousness.” As myth, the 2012 meme can be compelling and instructive, regardless of whether you “believe.”