The Narcosis of Narcissus, the mixing of the real and fanciful, lead into this mirror, and distort it, distort it that a nobler shade of truth might reflect this honest fiction. This is not autobiography: this is therapy.
Whenever you see someone writing about themselves, and they’re not exposing someone or accusing, they’re trying to work something out on their own, never thinking it will enter into the public eye, this dirty little habit of the self-absorbed, when one indulges the reprehensible urge to write about oneself, the simple question, ‘why?’ is somehow invalid, like asking which prime number looks best in a business suit. You know them, they are the doomed and miserable lot who utter that philosophical alibi ‘why?’ And they are as doomed with any why as I am with mine: why write a book about your life?
And without fail, I have to come to the same answer: that voids the question; that at once makes the act reprehensible and justifies my actions to myself, the opposing me whose giant eyeball is always looking over my shoulder, scrutinizing, judging, evaluating, as though I were a specimen under my own microscope. And that, indeed, is the point of this writing.
I’ve written about psychology and studied it my entire life. It has been the most fascinating subject I’ve ever encountered. Not in books, but the psychology of people and their actions. There are psychological determining factors behind any decisions, the complex ones, the ones more complex than, ‘should we have steak or salad? One is good, and murder, one is terrible, but human.’
There are cynics, or those who cum with closure, who read that last line with an exquisite since of sardonic delight. Terrible, but human, that is the joke and the punch line that defines a lot, and as an psychological aphorism, to me, it is three things. It is the crime and acquittal of a conscious race. To me, it is three things because there are three me’s.
There is the noble, the genius, the sensitive, the understanding me, the me I call the Roger complex. Roger comes from the name of the main character in my novel Songs of Galilee. I wrote about Roger from an admiring perspective. He was what I would like to be, and the Roger complex is me trying to imitate the character, when in the novel, Roger faces situations in his fictional life similar to situations in my real one. But he’s more than me, and that is what I felt made him admirable.
To those who have read the novel, they could conjecture that Roger is the manifestation of my ego, what I think would be my highest self, though Roger himself was the embodiment of the highest virtues: no hope, no fear; no pride, no shame. Roger was a multi-talented child prodigy genius of the highest order. That’s how I wrote him as a character, not as to imply that is what I thought I was. Roger was everything I would be if I could.
Thus the creation of the Roger complex; the mystic Buddhist who at twenty-four attained his enlightenment, and at twenty-seven died in the third and last book of his life, The Match Behind the Jar. Roger had invented a cure to death based on theories I had as a child. He was smart enough to make it possible. My theory was that the suspension of decay in cellular organisms could slow the aging process until the point of pure biological equilibrium, without decay or mutation of any cells in the body. Roger studied the human genome, as I did, but Roger found the Sisyphus Mechanism. He found out how to remove it and thereby render immortality.
That was Roger’s final temptation: immortality. In my short story the Dream of the Louse, Roger faces this temptation on a train, on his way to demonstrate the cure for death and the immortality of mankind. He calls the tempter Mara, the Buddhist version of satan, and embodiment of the ego. And like Buddha under the tree, and Christ in the desert, Roger resists temptation on the train.
Mara tells him to become more than a man, to push evolution forward. He dismisses the rules of nature, of life and death, and tells Roger that he is a brilliant man, that he will become the savior that mankind wanted and had been waiting for. He had brought real immortality to Earth. Roger, like Christ, was born on the Sea of Galilee. I chose that birthplace before I knew that that is where Christ is said to have walked on water. In Roger’s youth, he invents boots that stabilize and equalize buoyancy that allows him to walk on water. In one of my favorite passages of the Match Behind the Jar, Roger runs from his father across the sea, with his father chasing him from behind with a belt, to whip him for painting on the walls of his house.
Mara appears before Roger before he arrives in Time Square, on a train. Mara appeared before me in my bedroom, and inspired the Dream of the Louse. The characters are different, and it’s a fictionalization of a real event that took place in my life.
The plan was for Roger, though the plan was different for me, to inject the medication into himself, the immortality rendering compound he designed and synthesized based on his advancement of my genome studies, and then have someone give Roger the lethal injection on the stage. If it worked, of course, he would come back to life. He would be born again.
Roger chooses to take a placebo, and allows them to kill him on stage with the lethal injection because he did not take an injection of his compound. It was an injection of morphine, my drug of choice, and there Roger died at twenty-seven, at the end of the Match Behind the Jar.
Had he done the right thing by saving faith? With the possibility of immortality on Earth, Mara told him, why would anyone believe in the nonsense of afterlife or even need an afterlife? There’d be no more death and war. No more religion. And so Roger, the second man from the Sea of Galilee to offer immortality, to save the beliefs of everyone. He did not want his discovery to be believed, although it did work, and his death was taken as the compound didn’t work, and research on it stopped. It did work. It would have worked for all. Roger allowed himself to die so the soul would no longer be locked in the body. That was his last temptation in the last book of The Lizard’s Tale. I am sure he did the right thing. I am sure I would not have. I would have taken the cure to live.
Think about it as you read: would you take the injection to live forever? One injection: no more pain, death, decay.
It took me a long time to answer that question and two of me would take it, and one of me would not. There are three me’s, as I’ve come to in my psychiatric sessions with myself. Only one of me would resist, and that me is the Roger Complex, which I will further elaborate upon later on.
Rogers’s father was there at his birth and remained until his mother, or as Roger thought, and indeed once hoped, killed his father. This was written to expound upon Roger’s inner self. At first he wished for his father’s death, but at the same time was devastated when he died, and then he, as a grown man at the end, returns to a place his father always wished to take him. That is the coda to the Songs, Roger’s forgiveness. His forgiveness of his father, his mother, and himself. That’s where forgiveness starts.
And when you forgive yourself, it is liberating. At first, I felt like I was free; to do whatever I want. I could smoke and stay out late. I could piss away my mind in a way he would not have allowed. It took me several years to find my Coda at Pigeon Rock, as it is in Roger’s story, but it was more like a coda at Lake Murray, where my father and I went fishing before he died. All of the three me’s, as of now I’ve gone into only the Roger complex, which you will see me imitating throughout my life, even before his creation; I will later go into the Harvey complex, the lowest me, and Complex Zero: Brandon, the medium between Harvey and Roger.
But, I hear the chorus of why, and I must address it. The why of my decision to write this memoirs, Bastard; I’m sure by now, the title choice is apparent.
Why: I’m adept at helping people with their psychological problems. I’ve studied psychology at great length in my life, and it is the most powerful weapon known to man. I’ve written four accredited PhD’s in psychology as of this writing, and I’ve always been able to help people, not me, but others. I am always able to give them the advice they need based on the equation they gave me to solve.
When it comes to me, I don’t know the equation. I know parts of it, and I use those parts to try to solve the problems of my life, but since I don’t know all the numbers, the equation is never solved. I can find numbers in my past: abandonment, the need to assert and prove my worth because of it, the Oedipus complex directed at my biological father, the hallucinations, the dreams, the nightmares, the desires, the tragedies, and everyone has their share, the death of loved ones and friends, coming to terms with mortality, coming to terms with the thousands of philosophical questions I have less than satisfactory answers for, the want to matter, the want to be loved, to be admired, and other, less noble desires.
I can’t find all the numbers and the variables they create in order to solve the equation, the me equation; I cannot make them come together in a unified number, a number that will represent my life, the problem, solved. I doubt I’ll ever determine all the variables. But when it comes to equations of other people, their loves and hates and losses and gains, I seem to do well as someone to give advice, to mentor, to guide: to find the number they needed based on their equation, solved for contentment. The thought is my sickness and the page my hospital, and, all the better, public – the narcosis of Narcissus.
Author’s note: All characters, characteristics of said characters, living or dead, real, or otherwise alive, are fictional. All fictional elements are part of a more honest story. This is the sickness of those who revel in the spiral, enjoying it more the faster they go down. And my oh my, how fun it is to slide.