I live a few minutes walk from a twelfth-century Abbey, in a town close to the border between England and Wales. The Abbey, though magnifi-cent, has no grounds of its own and is flanked by a supermarket car park and a battered Victorian pub. Just behind the pub there is a sex shop and a massage parlour. At first this conjunction of buildings seemed incongruous to me, perhaps something that might, at least, have disturbed the town councils tourism office. Medieval Abbey, Victorian pub, modern sex shop/massage parlour yet, arent these three institutions intimately connected, different manifestations of an underlying unity? Three paths leading out of the pain of individual existence towards something else, something greater, something other: an experience that silences the ego, stifles the identity, that offers a release and even a form of transcendence. In the psycho-geography of this area, religion, drunkenness and sex stand together, all opposed to the sheer vileness of a supermarket car park that threatens to engulf them all.
By early evening kids are cramming themselves into the pub at the same time as the aged leave the evening service and, perhaps, the furtive slip out of the back door of the massage parlour. But are they not a community of sorts? Sharing the same need, a need not for something but for nothing, for an experience of the senses taken through and beyond material stimulation to a point where the senses become spiritual organs, where physiological materialism explodes into spiritual transcendence, where the living death of working life is annihilated by the life of the spirit facing mortality.
But isnt the Abbey built on a lie? A lie that has lost its ability to deceive and so become a sham, a husk, a museum; a lie that was once propped up by sovereigns and tyrants, inquisitions and witch-hunts, and which now languishes in irrelevance? But then which of these institutions is the most dishonest? A drinking house built on some fantasy of working-class male solidarity selling a narcotic which diminishes both body and mind? Or pornography and sexual services: the domain of the joyless, scripted, hyper-capitalist elimination of sensuality? And if only lies are available, which lie is to be preferred?
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Content
Id like to express my thanks to a number of people who, directly or indirectly, helped me to complete this book. They are: Mick Dillon, Scott Lash, Mike Gane, David Clarke, Gerry Coulter, Edia Connole and Meena Dhanda.
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