As I now think about them — that is, recreate them in my imagination — these Severini-based artworks, however varied in their genres and techniques, brought to the surface a few features that were always the same and were always treated in the same way. I was startled when I first began to recognize these common features, because somehow they closely replicated a number of peculiar images and concepts that I myself had already experienced in moments of imaginative daydreaming and especially during episodes of delirium brought on by physical disease or excessive psychic turmoil.
A central element of such episodes was the sense of a place possessing qualities that were redolent, on the one hand, of a tropical landscape, and, on the other hand, of a common sewer. The aspect of a common sewer emerged in the feeling of an enclosed but also vastly extensive space, a network of coiling passages that spanned incredible distances in an underworld of misty darkness. As for the quality of a tropical landscape, this shared much of the same kind of darkly oozing ferment as the sewer aspect, with the added impression of the most exotic forms of life spawning on every side, things multiplying and also incessantly mutating like a time-lapse film of spreading fungus or multi-colored slime molds totally unrestricted in their form and expansion. While I experienced the most intense visions of this place, this tropical sewer, as it recreated itself in my delirious imagination year after year, I was always outside it at some great remove, not caught within as if I were having a nightmare. But still I maintained an awareness (as in a nightmare) that something had happened in this place, some unknown event had transpired that had left these images behind it like a trail of slime. And then a certain feeling came over me and a certain concept came to my mind.
It was this feeling and its companion concept that so vividly arose within my being when the others began telling me about their strange visits to the Severini place and showing me the various artworks that this strange individual had inspired them to create. One by one I viewed paintings or sculptures in some artist’s studio, or heard music being performed in a club that was frequented by the Severini crowd, or read literary works that were being passed around — and each time the sense of that tropical sewer was revived in me, although not with the same intensity as the delirious episodes I experienced while suffering from a physical disease or during periods of excessive psychic turmoil. The titles of these works alone might have been enough to provoke the particular feeling and the concept that were produced by my delirious episodes. The concept to which I have been referring may be stated in various ways, but it usually occurred to my mind as a simple phrase (or fragment), almost a chant that overwhelmed me with vile and haunting suggestions far beyond its mere words, which are as follows: the nightmare of the organism. The vile and haunting suggestions underlying (or inspired by) this conceptual phrase were, as I have said, called up by the titles of those Severini-based artworks, those Exhibits from the Imaginary Museum. While I have difficulty recalling the type of work to which each title was attached — whether a painting or a sculpture, a poem or a performance piece — I am still able to cite a number of the titles themselves. One of them that easily emerges in recollection is the following: No Face Among Us. Here is another: Defiled and Delivered. And now many more of them are coming to my mind: The Way of the Lost, On Viscous and Sacred Ground (a.k.a. The Tantric Doctors), In Earth and Excreta, The Black Spume of Existence, Integuments in Eruption, and The Descent into the Fungal. All of these titles, as my artistic acquaintances and associates informed me, were taken from selected phrases (or fragments) spoken by Severini during his numerous episodes of sleeptalking.
Every time I heard one of these titles and saw the particular artwork that it named, I was always reminded of that tropical sewer of my delirious episodes. I would also feel myself on the verge of realizing what it was that had happened in this place, some wonderful or disastrous event that was intimately related to the conceptual phrase which I have given as the nightmare of the organism. Yet these artworks and their titles allowed me only a remote sense of some vile and haunting revelation. And it was simply not possible for the others to illuminate this matter fully, given that their knowledge of Severini’s past history was exclusively derived from his own nonsensical or questionable assertions. As nearly as they were willing to speculate, it appeared that this deranged and all-but-incognito person known as Severini was the willing subject of what was variously referred to as an ‘esoteric procedure’ or an ‘illicit practice.’ At this point in my discoveries about the strange Severini I found it difficult to inquire about the exact nature of this procedure, or practice, while at the same time pretending a lack of interest in actually meeting the resident of that ruined shack out in the marshland backroads some distance outside the city where I used to live. It did seem, however, that this practice or procedure, as nearly as anyone could speculate, was not a medical treatment of any known variety. Rather, they thought that the procedure (or practice) in question involved occult or mystical traditions that, in their most potent form, are able to exist inconspicuously in only a few remaining parts of the world. Of course, all of this speculation could have been a cover-up orchestrated by Severini or by his disciples — for that is what they had become — or by all of them together. In fact, for some time I had suspected that Severini’s disciples, despite their parade of artworks and outlandish accounts of their visits to the marshland shack, were nevertheless concealing from me some vital element of their new experiences. There seemed to be some truth of which they had knowledge and I had not. Yet they also seemed to desire that, in due course, I might share with them this truth.
My suspicions of the others’ deception derived from a source that was admittedly subjective. This was my imaginative recreation, as I sat in my apartment, of the spectacle of Severini as it was related to me by those who had participated in the visits to his residence in the marsh. In my mind I pictured them seated upon the floor of that small, unfurnished shack, the only illumination being the hectic light of candles that they brought with them and placed in a circle, at the center of which was the figure of Severini. This figure always spoke to them in his uniquely cryptic way, his sleeptalking voice fluctuating in its qualities and even seeming to emanate from places other than his own body, as though he were practicing a hyper-ventriloquism. Similarly, his body itself, as I was told and as I later imagined to myself in my apartment, appeared to react in concert with the fluctuations in his voice. These bodily changes, the others said, were sometimes subtle and sometimes dramatic, but they were consistently ill-defined — not a matter of clear transformation as much as a breakdown of anatomical features and structures, the result being something twisted and tumorous like a living mound of diseased clay or mud, a heap of cancerous matter that slowly thrashed about in the candlelight which illuminated the old shack. These fluctuations in both Severini’s voice and his body, the others explained to me, were not in any way under his own guidance but were a totally spontaneous phenomenon to which he submitted as the result of the esoteric procedure or illicit practice worked upon him in some unknown place (possibly ‘in the region of the Philippines’). It was now his destiny, the others elaborated, to comply with whatever was demanded of his flesh by what could only be seen as utterly mindless and chaotic forces, and even his consciousness itself — they asserted — was as amorphous and mutable as his bodily form. Yet as they spoke to me about these particulars of Severini’s condition, none of them conveyed any real sense of the nightmarish quality of the images and processes they were describing. Awestruck, yes; passionate, yes; somewhat demented, yes. But nightmarish — no. Even as I listened to their account of a given Severini meeting, I too failed to grasp fully their nightmarish qualities and aspects. They would say to me, referring to one of Severini’s metamorphoses, ‘The naked contours of his form writhed about like a pool of snakes, or twitched like a mass of newly hatched spiderlings.’ Nevertheless, upon hearing statement after statement of this kind I sat relatively undisturbed, accepting without revulsion or outrage these revolting and outrageous remarks. Perhaps, I thought at the time, I was simply under the powerful spell of social decorum, which so often may explain otherwise incomprehensible feelings (or lack of feelings) and behaviors (or lack of behaviors). But once I was alone in my apartment, and began to imaginatively recreate what I had heard about the spectacle of Severini, I was overwhelmed by its nightmarish essence and several times lapsed into one of my delirious episodes with all of its terrible sensations of a tropical sewer and all the nightmares of exotic lifeforms breaking out everywhere like rampant pustules and suppurations. It was this discrepancy between my public response (or lack of response) to the purportedly objective data with which I was being inundated regarding the whole Severini business and my private response (or hyper-response) to this data that ultimately led me to suspect that I was being deceived, even if the deception was as much on my part as it was on the others’. Then I considered that I was not as much the victim of a deception as I was the subject of a manipulation — a process of seduction that would culminate in my entering as a full-fledged initiate into the Severini cult. In either case, it remained my conviction that some vital element had been withheld from me concerning the recluse of St Alban’s Marsh until a propitious moment had arrived and I was prepared to confront the truth that was hitherto denied me, or that I was willfully denying to myself.