Matthew Kinlin

Matthew Kinlin lives and writes in Glasgow. His published works include Teenage Hallucination (Orbis Tertius Press, 2021); Curse Red, Curse Blue, Curse Green (Sweat Drenched Press, 2021); The Glass Abattoir (D.F.L. Lit, 2023); Songs of Xanthina (Broken Sleep Books, 2023); Psycho Viridian (Broken Sleep Books, 2024) and So Tender a Killer (Filthy Loot, 2025). Instagram: @obscene_mirror.

NIGHTMARES COME AT NIGHT: ELEVEN BOOKS FOR HALLOWEEN by Matthew Kinlin

Nightmares come at night. The poster for Halloween III: Season of the Witch shows the silhouettes of three children walking in Halloween costumes against a red night. A ghoulish apparition evaporates above them into electric blue. The tagline at the bottom of the poster reads: “The night no one comes home.” Here are some recommended books that approach horror and other areas of eeriness in new and unexpected ways. Eleven lost souls drifting into darkness. The night goes on forever. Kier-La Janisse, House of Psychotic Women: An Autobiographical Topography of Female Neurosis in Horror and Exploitation Films (Fab Press, 2012) Kier-La Janisse’s seminal House of Psychotic Women rewrites the rules of the game with an autobiographical take on the neurotic women that populate horror and exploitation films. Opening with a shocking account from childhood of witnessing her mother being raped, she weaves this into a discussion of The Entity. In this 1982 film, Barbara Hershey plays a single mother who is raped by a poltergeist but no one, including her own therapist, believes her. With great skill, Janisse raises important questions about self-blame and guilt. She goes on to explore how films, often disregarded for their portrayal of women, actually deal with the complex experiences of women in a variety of ways: difficult sibling relationships and the doppelgängers of Robert Altman’s 3 Women, shifting attitudes to female alcoholism and trauma in Let’s Scare Jessica to Death. Janisse argues that rape revenge films could be seen as a pushback against male-driven architecture and the reclaiming of public space. A section of the book is dedicated to the “pallid and sickly looking” Mimsy Farmer, who perfectly encapsulates the typical neurotic and bears a striking physical resemblance to Janisse’s own mother. There are no easy answers to trauma, as the end of The Entity indicates. House of Psychotic Women is a powerful and extremely moving work that offers an important lens to an expansive understanding of horror and female experience. Kevin Killian, Argento Series (Pilot Press, 2023) Kevin Killian’s poetry collection Argento Series offers a haunting take on the work of the Italian maestro Dario Argento, with poems named after his many films, such as INFERNO and PHENOMENA, whilst others reference actors and central themes. Killian cleverly, and with wry humour, repositions the visual horror of Argento, with its lush scenes of crimson butchered bodies, to the AIDS crisis. He describes, “nasty patches on my epidermis like four flies / on gray velvet.” Bodies of friends and lovers break apart, “wasted and angry in death.” A killer somewhere in the apartment. The approach of unspeakable terror. In HOUSE OF WAX, Killian writes, “Give me back her floating eyes / I’ll put them in my shadow box / and build a new face around them / smiling and screaming / mouth open.” In Argento Series, the masked killer is AIDS. It runs rampant through its pages, “white, with veiny streaks of red.” Decadent bodies come apart like fabric; “a corsage of pink crinkles rather like the asshole of Tommy.” A beautiful boy led on a bed enacts a macabre ritual of desire. Killian concludes, “Death looks more like a person than he used to.” It’s in the blood now. As Derek McCormack summarises in his excellent introduction, “Kevin got what he wanted from Argento: an ambience of brutal bloodiness… he gave Argento’s oeuvre AIDS.” Naomi Falk, The Surrender of Man (Inside the Castle, 2025) Liberated from the sterile confines of academic discussion, Naomi Falk approaches 18 artworks with refreshing openness, vulnerability and questioning spirit. The stunning typeface and formatting, from the superlative Inside the Castle, matches the gothic tone of Falk’s prose. In her prologue, she muses on the limits of writing. Words are not enough. With shades of Clarice Lispector, she articulates the immediacy of her own experience as, “It leaves my body with scorching fury, white hot. I am screaming.” In her metaphysical treatise on language and self, she poignantly asks, “There are no oceans to cross, so where do I come ashore?” An uncertain captain, Falk finds 18 shorelines to head towards: the mute and quiet loneliness of an Alfred Kubin drawing, the uncanny valley of a Louise Bourgeious sculpture, Bruce Nauman as reminiscent of Saw II, her great love and admiration of abstract master Helen Frankenthaler whose painting Trojan Gates resembles, “an eruption bled into the world.” Falk smartly identifies her own role in the art she sails towards. An ocean beneath reveals her own fluctuating reflection. She writes, “I am experimenting with degrees of perceiving myself.” In stunning moments of poetic description (“Death was an unwashed sheet”), Falk heads into the unknown. She elaborates on her own alterity, “The words have unravelled me, everything I loved. I am that which I fear, destroyer of all I touch.” Each person creates and destroys all meaning. A reflection in the water: angel and demon. Ansgar Allen, Midden Hill (Schism2 Press, 2025) “Our assignment was this. To record what the islanders did and what they said.” Ansgar Allen’s Midden Hill offers the mind-bending dictation of a patient to his doctor about his time spent on an island with a midden, an incredible refuse hill, in the centre. Reminiscent of J.G. Ballard’s Concrete Island, Allen offers a confounding examination of civilisation and its discontents. The midden on the island is described as the dumping ground for the entire planet, made up of “everything every culture has expelled from itself.” An abject zone that “contains all defilements, all forbidden objects, all expulsions.” The book opens with a quote from Mary Douglas, an anthropologist who writes about purity and uncleanliness, and the rituals of purification central to modern cultures. There is a system to man’s filth. His safety is predicated on his daily attempts to expel waste and form himself in opposition to this. The island seems to place all of that in jeopardy. It carries perverse rituals of its own, mirrored in the vortical writing of Allen, as his visitors navigate this land of symbolic chaos: the burning and inhalation of a mysterious weed, the appalling significance of a peeled egg. In a way, the book captures something of Kafka’s The Castle; an outsider caught in an alien system, tunnels and tunnels of endless rot.  David Kuhnlein, Ezra’s Head (Tragickal, 2025) David Kuhnlein is the master of surprise. Every sentence of his work is without compass, each paragraph leads to unexpected realms. In this collection, he offers nine short stories, one longer story, and then his novella, Ezra’s Head. Throughout the short stories, Kuhnlein draws arresting and haunting images, such as, “We called each other murderer, swirled one another’s faces like red paint.” He constantly provides head-spinning descriptions of experience; “Life felt like leaning out the window of a dream.” His imagery helps illuminate his character’s complex relationships with the physical body. This finds its apex in the novella that concludes the book. Ezra’s Head is the story of Redd, who “to kill himself, he gulped a cornucopia of barbiturates, chased by every ocean.” During this failed suicide attempt, deep within a coma, Redd enters an unknown zone overseen by severed heads, where “his lips were soldered shut by a chemical solution. He looked down at the ox bones dangling from his neck.” Death seems even more terrifying than the misery of living. Coming out of his coma, Redd attempts to exist for the following year; liminal and between worlds. “Are orbs souls?” a Hare Krishna follower asks, at one point. Metaphysically queasy, still adrift; “Redd’s skin felt screwed on.” The novella builds and builds to its violent conclusion. Nightmarish, Kuhnlein’s severed heads float forever in judgement. They look and ask, “Try to describe the nothingness that you imagined would exist for you beyond the veil. We’ll wait.” Can the dead ever die? Thomas Kendall, The Autodidacts (Whiskey Tit, 2022) As with How I Killed the Universal Man, Thomas Kendall has an incredible ability to take noir and other genre tropes into new and unexpected places. We begin The Autodidacts with the spooky disappearance of a man living in a lighthouse and the finding of his notebook. The obvious path would be a standard detective or mystery story but instead, Kendall provides a complex web of intergenerational stories of loss covered in “dust and detritus clashing everywhere.” Kendall’s prose weaves a Proustian dance. Slowly, it feels like a memory we can almost recall, “something that he—Lawrence—can’t recall the purpose of recalling.” The push-pull of grief, the swelling isolation, is all mirrored by the ocean. When, “Emily exhales. Really it is the tide of herself going out.” A deep sadness and sense of disconnect orbits around the lighthouse of every character, each flickering beneath pale fogs. As Mark Fisher writes in Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures, where he makes links between depression and neoliberalism; “The past cannot be forgotten, the present cannot be remembered.” Characters, like life, look for answers and closure in a world that often denies this. In beautiful and tender prose, Kendall captures small moments of searching between his lost souls that realise, “other people are mirages.” We invent our own lives and ultimately, the deaths of each other. Paul Curran, Generation Bloodbath (Apocalypse Party, 2022) A massacred desert pit of viper blood and kerosene. Paul Curran offers more nightmare fuel in Generation Bloodbath; the horrific account of a recent regime change and revolutionary movement known only as Generation Bloodbath. Reminiscent of Pierre Guyotat’s Eden, Eden, Eden and Kathy Acker’s accelerated science-fiction Empire of the Senseless, Curran describes a territory where, “Chunks of uncooperative corpse-waste flooded the desert surrounding the interrogation camp.” Presenting as a numbered list, akin to a revolutionary manifesto, but one that ultimately negates itself: “The resistance manifesto’s last page calls for an end to manifestos.” An atrocity exhibition where, “amputating the hands of infants symbolised new-regime superiority.” The book feels relevant to the regimes of extermination we have seen currently. New administrations of rats and corpses. With exquisite prose and sickening imagery, Curran paints an apocalyptic tapestry of bodies evaporating into black ash. Missiles laser-guided through green night. Blood and blood and blood. Total non-existence. As Curran writes, “Generation Bloodbath is the end of time.” V.M. Harrigan, The Isolationist and Other Stories (Manifold House, 2025) Harrigan begins his impressive collection of short stories with the startling and shocking “Demon, 1966”, which opens with the incredible lines, “I just want to wake up. So I do.” This reality of wakefulness is brought into question throughout the unfolding story, an ambivalence which haunts and multiplies towards its devastating conclusion. Harrigan’s tales are often slyly humorous, such as “Indecipherable Black Metal Logo”, which follows an evil entity known simply as Nameless. The medieval entity possesses a number of hosts, only to feel seen and finally recognised centuries later, when a young boy scribbles down a black metal logo for his album. With its impressive hauntological artwork from Manifold House, The Isolationist and Other Stories evokes vintage BBC science-fiction from the 1970s. Its varied range of horror and speculative fiction feels like skipping television channels at 2am in the dark. There are moments of poetic beauty found here too, such as “I Will Have My Crown”, a story about telepathic nuns, where Harrigan writes, “The stars are dim but the shadows between them many.” One to devour. Tom Over, The Comfort Zone and Other Safe Spaces (Hybrid Sequence Media, 2025) Tom Over’s The Comfort Zone manages to meld revolting, eye-popping moments of splatter with poignant and challenging questions about human relationships. The ironically titled “The Vegetarians” takes J.G. Ballard’s High Rise even higher and asks how far a couple would go when the world descends into chaos and all they have left is the domestic space they once created, the bodies they loved each other with. As Bataille writes, “A kiss is the beginning of cannibalism.” Pulpy and fun, stories like “Phylum” feature bodies exploding in waves of orange slime, reminiscent of Stuart Gordon’s bubblegum pink From Hell and Carpenter’s alien mutants. Sexual insecurity, the limits of the human body, the uneasy relationship between fantasy and technology; Over offers perceptive insights into the cryptic riddles of the physical. His bodies are always at the point of rupture: birth, defecation, ejaculation. It’s so wet in here. Thirteen zones of seduction and repulsion. A modern classic. Ivy Grimes, Glass Stories (Grimscribe Press, 2024) In his 1976 film Heart of Glass, Werner Herzog presents an 18th century Bavarian town that has fallen under the spell of the ruby glass they produce. Famously, Herzog went so far as to have all of his actors hypnotised when they were learning their lines, so they might appear even more entranced. Ivy Grimes performs a similar trick in her collection Glass Stories where she examines the magical properties of glass in strange and compelling ways: a war of competing blessings between grandmothers during a friend’s labour, a ring buried with a deceased partner, trauma dissolved away in blinding jewels. Grimes has an impressive grasp of story, each one operating like a modern fairy tale akin to Angela Carter or Leonora Carrington, offering startling images and lines, such as “What was the point of having a face if it went away?” Her female characters navigate troubling, often horrific circumstances. Sometimes, the pull is too strong and they cannot look away from a dazzling, opalescent gem; “She was lost, so she had to let the glass world take her.” Eerie and compelling.  Logan Berry, Doom is the House Without a Door (Inside the Castle, 2025) Marx famously wrote, “Capital is dead labour which, vampire-like, lives only by sucking living labour, and lives the more, the more labour it sucks.” Logan Berry follows the embers of his previous work Casket Flare further with this new work, titled after an incredible Emily Dickinson line. Doom is the House Without a Door reads like Artaud applying for a bank loan. It presents a series of diary entries from his protagonist who, following the advice of his Zoom therapist, begins to document the daily horror of his family life. Berry’s interest in the overlap between the corporate and occult finds a perfect balance here, sketching his narrator’s relationship with his children and wife who, “manages a fleet of programmers designing AI content moderators for a fintech start-up.” He muses on her, “beamed to her teams’ computer screens, her waifish face dispersed in spectral pixels.” Technology as magic(k). There are moments of amethyst-dark poetry, “The demon met me in the form of a smiling pastel purple diamond: the icon of my gambling app,” and acid black humour throughout, “My wife refuses to let me shoot her, which is strange because she’s basically a sentient selfie stick.” The debts begin to rack up as the narrator submits to vampiric capital. He is just a vessel that golden coins fall through; a carcass riddled with cryptocurrencies. As Berry posits, “Our future-corpses rehearse through us.” 

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EVIL, EVIL, EVIL: CHRIS KELSO’S ‘THE DREGS TRILOGY’ by Matthew Kinlin

“They say you can hide from Blackcap if you burn all your dreams.”- Alfie McPherson, Ritual America Chris Kelso’s The Dregs Trilogy (Black Shuck Books, 2020) is a triptych of novellas: Shrapnel Apartments, Unger House Radicals, Ritual America; where each part deepens and troubles its sibling. The book moves backwards and forwards through time and space, from the Ituri Forest in the Democratic Republic of Congo to a backwoods area near Winnipeg, to Louisiana and a number of other locations; some terrestrial, others interdimensional. Kelso’s trilogy revolves around a series of ritualistic killings. These murders appear to contain their own psychogeography and initially gravitate towards a televised realm called Shrapnel Apartments, inspired by a snuff-movie-cum-art-movement known as Ultra-Realism, before rippling outwards through its grainy unknowable corridors. The victims of these murders are given a voice and often describe their own execution in direct, deadpan fashion. The central victim that is returned to is a young girl called Florence Coffey. Her suffering is recurring and endless. The bodies of these ritualistic killings are delivered to an entity that links the many strands and subplots of the book. The name of this entity is Blackcap. Assisted by another being known as King Misery, their multitudinous appetites flow and feed upon human consciousness. Kelso’s trilogy evokes a watercolour painting called Hands of Fire from American artist, hospital janitor and recluse, Henry Darger, which shows a group of young girls waking from their beds at night. Frightened, they look up as two enormous orange hands descend from the ceiling. Darger’s mythical world-view presents his children of Abbieannia, or the Vivian Girls, fighting against evil Glandelinian overlords, but the hopeful youths are often slain in battle or brutally tortured. Darger is mentioned once in Kelso’s trilogy, in the central novella Unger House Radicals. This story revolves around a young filmmaker Vincent Bittacker who, after falling in love with a serial killer called Brandon Swarthy, moves into the Louisiana house of child murderer Otto Spengler. Unger House becomes a neo-Nazi fort for their burgeoning homosexual relationship and exploration of the artistic practice known as Ultra-Realism: the act of committing murder on film, cinéma vérité taken to its furthest limits. Their initiation into Ultra-Realism involves the killing of a girl known as Janice. Kelso later writes, “The Glandelinian race sought inspiration from Darger’s text and set out to be the scourge of Abbieannia.” Here we have an inversion of Darger’s myth where the radicals of Unger House identify with the monstrous Glandelinian race. Bittacker and Swarthy devour a thousand sources and realign them to intensify their brutality and fascism, extermination dressed up as avant garde. After the murder of Janice, “The sky has a milky hue. Vince realises that he can no longer appreciate the beauty in anything except violence…” He then compares the image of Janice’s half-dissected body with Andy Warhol’s five-hour film Sleep. Warhol is filming his lover John Giorno, “We can see up his nostrils, see the triangular mound of philtrum and septum.” Like a fly crawling across a corpse, the image on the screen offers both a source of voyeuristic pleasure and physical revulsion. Bittacker responds with, “I hate this movie. I hate all Warhol’s movies. Why do I do this to myself?” Why do these men commit unspeakable acts? There’s an ambiguity to their Glandelinian philosophy. As Sartre writes of Genet, his thugs invent an artistry to their savagery: “The criminal dances his crime as the ballerina dances the dagger step.” At first, Bittacker and Swarthy seem to delight in the irony of their position: their so-called Ultra-Realism is deeply performative. They even go on to pronounce, “We wanted to make Unger House the new Grand Guignol.” Evil has become simply vaudeville, a ghostly cabaret of sexual pathology. As Sartre writes, “It is Evil which is a ballet. We now see the matter more clearly: if the world of Evil is only a play of appearances and conventions, it depends on the consciousness of the spectator who contemplates it.” Bittacker and Swarthy have invented an audience for their Nazi snuff pantomime but it soon implodes into jealousy, paranoia and mental collapse.Throughout The Dregs Trilogy, its many killers feed on the mythology of Otto Spengler and a white power, misogynistic band known as King Misery, named after a murderous and malevolent being. However, their voraciousness finds its apex in the cosmic entity of hyperstition called Blackcap. Who is Blackcap? Blackcap is no one and everywhere. Dr Wilson describes him as: “A nocturnal, bat-winged monster exiled to the stars. Appearing as a gelatinous mass extruding razored tentacles to some, and as an itinerant showman to others.” Dr Baker offers, “He looks sort of like a jellyfish. Three-lobed burning eye all flared.” Blackcap weaves his way through all three sections of the book. There is no escape. One of his victims, Lydia Pittmann, explains, “I soon came to realise that if you reject the philosophy of Blackcap and his gang then you wind up here. In the demi-plane.” Orange hands descending from the ceiling. Blackcap is interdimensional and swims through the nightmares of all his accomplices and victims. In Male Fantasies 2: Psychoanalysing the White Terror, Klaus Theweleit writes that the fascist male sees the general population as hybrid, unclean and often animal: “It has a thousand legs, a thousand heads, it can generate a thousand degrees of heat. It can metamorphose into a single creature, many-limbed: rat, snake, dragon.” Blackcap is like an octopus inside the brain. Its fluid nature is feminine and multiple, or as Theweleit conceives, “the belly of the erotic woman menstruating or ‘ruptured’ in childbirth: the Hydra, the head of the Medusa, the Gorgon.” Theweleit argues the fascist male’s central fear is one of disintegration so, “his role is the builder of dams, as killer, exterminator.” Is Blackcap an alien entity from outer space or an unconscious projection? Murderer Beau Carson tells us, “Blackcap doesn’t come from the sky, or the woods for that matter. He comes from somewhere else, down there. In the aquatic arena of the gods.”Lydia Pittmann is one of Blackcap’s many victims from Amber Acre and taken to a place known as Shrapnel Apartments, overseen by homicidal landlords. Prior to the suicide of William L. Bentley, we learn, “When I left for Shrapnel Apartments, I took Florence with me,” where, “I have a decent-sized fridge, two bathrooms, a shower and a WC. My apartment had direct access to the balcony and a view of the abyss and surrounding blackness.” Throughout the whole of The Dregs Trilogy, Florence Coffey is the victim obsessively returned to again and again. Similar to Laura Palmer from Twin Peaks, Florence’s body becomes a recurring site of interdimensional torture and abuse. Like one of Darger’s girls, she is running amongst the Glandelinians and Blengigomeneans: gigantic winged beings that can take part-human form. A disturbing feature of Kelso’s work is the inclusion of autopsy reports, similar in style to Warhol’s clinical filming of his dreaming subjects. A report states, “Ms. Florence Coffey was a 13-year-old white female who was reportedly found by law enforcement in a bathtub and unresponsive.” We then learn, “Her arms, a portion of sternum, heart, and left lobe of liver were found wrapped in a plastic bag in a laundry basket.” What makes these episodes even more disorientating is that we also hear from the victims during their own autopsies. Florence explains, “Everything you’ve heard about autopsy dreams are true. And the roughness of the doctor working on you.” The thousand-year-old Tibetan text Bardo Thödol, translated as Liberation Through Hearing During the Intermediate State, states that after death the human soul occupies an intermediate space between death and rebirth. Following her brutal killing and dismemberment, Florence floats in limbo in the post-mortem state of Bardo. Her suffering is multiplied and glorified in the hearts of Blackcap’s followers, ad infinitum.Dr Baker explains further the endless appetites of Blackcap, devouring, “children, unmarried women and people who have died of leprosy or snake bites... These people are set afloat down the Ganges, where the tribesman from the Aghori Babas retrieve their corpses and ritually consume them. This is Ritual America and our sacraments can be equally barbaric.” We have the meeting of barbarism with the holy. Atrocity serves a higher god that resides inversely in the bowels. In Totem and Taboo, Freud writes, “The holy mystery of sacrificial death is justified by the consideration that only in this way can the sacred cement be procured which creates or keeps alive a living bond of union between the worshippers and their god.” They are cleansed and connected to Blackcap in their consumption. Florence Coffey is the totemic animal of Blackcap that must be ritualistically slaughtered and eaten again and again to reinforce their fascist hygiene and their holy bond. They are so clean in her blood and sorrow. They feel much stronger. As William Blake, a visionary that complements Darger’s dichotomous worldview, writes, “Evil is the active springing from Energy.” The madmen of The Dregs feed and renew themselves on Vivian Girls but this energy soon fades away, the spilling blood of Florence is short-lived. Bataille writes that the goal of Sade was, “enumerating to the point of exhaustion the possibilities of destroying human beings, of destroying them and enjoying the thought of their death and suffering.” The energy of Evil soon gives way to boredom. Bittacker glamorises his sadism with Aryan mysticism but it quickly falls into childish games of delusion and misery. A Darger painting of a horned red dragon looming over a pile of dead children. As one character drily remarks, “People always feel the need to conjure up these ugly spirits as a way of rationalising the bad things that happen in the world and the awful things human beings do to each other.”

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I SEE A FIRE AND I TRUST IT: An Interview with Charlene Elsby by Matthew Kinlin

Matthew Kinlin: In Ingmar Bergman’s The Seventh Seal, Death states to Max von Sydow as the medieval knight: “Most people think neither of death nor nothingness.” Your new collection of stories, Red Flags (House of Vlad, 2024), offers characters the opportunity to think about their own deaths as experienced, often occurring in gruesome and funny ways. What motivated you to write about this confrontation with death and non-existence?Charlene Elsby: Hello, Matthew! It’s funny I should hear from you just now, which I’ll explain in just a moment. But first the answer to your question. I was at home when the Facebook group for the neighbourhood started showing up in my notifications, as a woman had been hit and dragged at the intersection outside my apartment. Now I’ve always been a little taken aback at how we’re all able to go about our lives, given that death threatens us nearly constantly. And it reminded me of a pamphlet that I was given at a palliative care house when we were watching my stepmother pass. For a couple of weeks we were there nearly constantly, my father sleeping in a chair next to her bed, and I going home nights and returning in the day to bring food and allow him time to go home to bathe. The pamphlet told us that we should not expect our loved ones to have any new or profound thoughts or insights as they approach the other side–and that while we often expect this of the dying, it is unfair to impose upon them like that. Thus I wrote the first story of the book, and the other seven following the same general theme.Now it’s interesting that you should bring this up now, as I’ve just awoken in my chair and, in that space between sleep and waking, I saw my stepmother’s head in what turned out to be a scarf bunched around a hanger on the drying rack. A psychic told me three months ago that there was a woman with short, curly hair watching over me, and I believed that it was her. When she passed, I used to have dreams that she was calling me from farther and farther distances away, until one day she appeared in full opacity, to tell me that she was fine. Those dreams completely ended after that final encounter, so it was strange to be thinking of this when you wrote to me.Does the air seem to have a strange scent where you are?MK: There are some strange coincidences in what you have just described. As we are speaking, there is a thunderstorm. It is the first one in a long time. This week has been unusually hot for England in September, I assume due to the climate crisis. It was really hot this week and that changed today to an intense heaviness and a charged smell in the air, some atmospheric tension. I can hear thunder breaking. I am staying at my boyfriend’s family home today and as I got out my laptop, his mother’s scarf fell off the end of the couch. I have been having vivid dreams over the last few weeks but they are hard to recall. It’s emotional to hear about the dreams of your stepmother calling you and her then telling you she was OK. Do you believe in coincidences? The narrator of your story “The Most Beautiful Woman in the World” states: “I was supposed to be here.” Are the most trivial of details, such as a crease in a scarf, part of some predestination? I’m also thinking of the initial name for August Strindberg’s Occult Diary, which was Strange Coincidences and Inexplicable Events. Today’s date is Saturday 21st September. When I look at Strindberg’s diaries, he writes on September 19th, 1896: “Letter from Hedlund about the Cyclone in Paris… The night after this a storm broke out at midnight and lasted until 2.” He writes nothing again until September 23rd. Strindberg often seems to link scarves and death. He writes: “In the morning when I awoke I saw Harriet life-size dead on my sofa. She had a white scarf across her mouth; in a white blouse with a black skirt.” Like yourself, he saw a human face in a scarf: “On Tuesday 28 April in the morning I saw a skull (made of my scarf and petit Larousse).” Finally, he writes, “A woman by the stream when we were about to leave: she had a scarf over her head but a light band across her forehead with a red circle and a half moon; looked like a blood stain.” Upon reading this, I thought of the photograph of yourself in Red Flags, completely covered in blood.CE: I do believe in strange coincidences. I believe we are supposed to be here, discussing scarves beneath Magritte’s The Lovers II. I bought the print after seeing it in Belgium and according to the curator’s note at the museum, the people in Magritte’s paintings are covered in cloth because they are dead, and one of the people in this painting is his mother.That same journey, I happened by accident upon the portrait of Strindberg by Edvard Munch in the Museum De Reede in Antwerp. I recognized it immediately from the cover of the Penguin translation of Inferno and From an Occult Diary I used to carry around as a teen. But never before had I noticed the spelling error in Strindberg’s name–and it’s because it wasn’t there. At some point, the error in the lithograph was corrected but in person, there it was, or rather, there it wasn’t–a missing R. I’d like to know where that symbol has gone. Does a missing R mean anything to you?The blood has been there since Hexis, Matthew. I filmed a reading and put the screenshot on Youtube. A still from that video was already used on the cover of Excuse Me Mag. This is another still that Brian took from my Instagram. The blood is still there, Matthew. Get it off, get it off, get it off. Do you have a scarf I could borrow to wipe it away, or are your scarves woven with death in the fibres?The coincidences increase in frequency the closer to our fate we become.MK: I can feel these coincidences intensify as we speak. I have the same Penguin edition with the same Munch cover. This week, I have been watching over and over a scene from a 1980 TV movie of Ursula Le Guin’s The Lathe of Heaven about a man whose dreams can distort past and present reality. In this scene he is put under hypnosis and told to have a dream about a horse once he hears a specific word. The word is Antwerp.I keep thinking about the dream you had. I keep thinking how red flags are technically the same as red scarves. Maybe all scarves are woven with death.The missing letter R has meaning to me. When I was a teenager, a dog in Mallorca tore my hand open. There was blood then too, Charlene. When I think of R, I hear the growling sound of the dog. I think the nurse in Romeo and Juliet (two dead lovers) calls the letter R, “the dog’s name.” When I look in Strindberg’s diaries, he puts dog, horse and Munch all together in two lines on 21st February, 1896: “The carnassial tooth = the horse’s hoof fell after much noise during the night. The dog in Munch’s yard.”His next line is: “The magic whip in Luxembourg.” I’m starting to feel afraid. Are we being punished by some unknown daemon? In your story “A Little More Spontaneous”, the narrator states: “Fate is laughing at me.” What is this conspiracy? Are we being whipped? I’ve just found out that the first German and Portuguese editions of Le Guin’s novel translate as Die Geißel des Himmels and O flagelo dos céus, which literally means: “the scourge [or whip] of heaven”. The second edition translates as: “the other side of the dream”. Maybe the dead live on the other side of our dreams.CE: I refuse to dream of a horse. I won’t have it! All that sobbing. The coachman will continue to beat the horse as soon as you let go of its neck. It’s all in the unseen.You’re right that we are being whipped, and I think maybe it’s because I’ve been missing something. I have always supported the concept of an other side that is the unseen aspect of the visible / conceivable. But the way in which someone or something appears in a dream is another form of presentation. If that’s where the dead are, it would explain a lot. A lot of a lot.In the dream, there is some other form of action in which we are not engaged. And by that I mean that while we act, the action is passive, and I seem to have no control over what is occurring or what it is that I do. If consciousness is the realm of activity and there is another realm where the activity is passive, then that explains how death as the ceasing of action finds its place on the other ends of dreams. But what if we pulled the cord?(I think we have to.)MK: I’m afraid again, to pull the cord. It would be like unravelling the thread of a scarf and I am not sure where we would end up. Where the scarf ends or the air begins? There’s so many molecules in heaven. I remember finding a paperback copy of Strindberg’s The Ghost Sonata in a second-hand shop as a teenager. It filled my mind with a strange green fog.Nietzsche wandering from his residence to the Piazza Carlo Alberto on 3rd January 1889. It was here he saw the horse being whipped. It was inside this elegant square that his mind unravelled in red threads. Is consciousness a square or a circle? Only a few months before Nietzsche met his pale horse of Death, he started writing letters to Strindberg in the winter of 1888. Nietzsche wrote to him, “I believe that I have become familiar with more evil and more questionable worlds of thought than anyone else, but only because it lies in my nature to love what lies apart.” What is this land of exile where death dances with madness? What is this realm where activity is passive? I am trapped inside my dreams. I have dreams of the dead too, like you told me before. In the dream, I am by the sea. I have never lived by the sea. But in the dream of the dead, there is always water. Where are we floating to? In your story “A Little More Spontaneous”, you write, “Being a dead person was as free as it gets.” A person at the moment of death. It’s like waiting to fall asleep; we are unable to pinpoint the moment when the sea sweeps us away. I wonder how it felt when the azure sky came crashing down in Turin. CE: If consciousness were going to be any shape, it would be a sphere, but I can’t help but wonder at the next step that goes beyond our three-dimensional representation of perfection. You know that the code for all that is, is contained within the ratio of the diameter to the radius, and that the “heavens” as they were called (Mars, Venus, Jupiter, etc.) are embodiments of the equidistance from centre that defines material perfection. The human head approximates their shape as best it can and tries to reach those other spheres in the skies, sitting atop the human body as it does. I’m tired of this emaciated notion of causality that puts all precedence in the past. The future is as much a cause of the present as anything that’s happened before, and it is what chains us and confines us in all present actions. The threat of it drowns us in limitations and contrives to bury us in limitations–the fact that it does not exist is not a limit to its power. We must instead conclude that what does not exist is a primary and immediate cause of all that is. Have you read By the Open Sea? I’ve just opened it to a random page that makes me concerned for you: “He slept badly in spite of all his attempts to regulate his dreams by strong auto-suggestions before falling asleep. Sometimes he awoke from a dream that he was a bell-buoy, drifting and drifting in search of a shore on which he could be thrown. And in his sleep he had pressed close against the bedstead, so as to feel the contact of some object, even if it were an inanimate one.”It seems very lonely.MK: I’ve not read By the Open Sea but will do so. Strindberg is a strikingly lonely figure. I think about The Ghost Sonata where spirits appear in bright daylight. My dreams are lonely realms. I think Deleuze spoke about the aim of his teachings was to reconcile ourselves with our own solitude. The open sea brings me back to Bergman and to the opening of the interview where a man meets Death, which brings me back to Red Flags. Consciousness encounters non-existence for a few fleeting moments which are like an eternity upon Death’s oceanic cloak, the endless crashing of waves upon a stone beach. In this interview, we have come upon the following possible points:

1. The dead exist on the other side of dreams.2. Death, like dreaming consciousness, as a form of passive activity.3. Death, like the future, as a form of non-existence acting on the present.4. Death corrupts the metaphysical rules of causality.

What is the solitude of death? I think of the stars above the sea, globes of fire that as you say, mirror the imperfect human head. Archimedes writing On the Sphere and Cylinder, which mirrors the human head and trunk. Cicero cleaning away the overgrown bushes on his tomb. Every equation is like a grave. Where are the stars leading? In Bergman’s Through A Glass Darkly, Karin explains: “The door opened, but the god was a spider.”One door at the end of a corridor. What do you see?CE: I see a fire, and I trust it. It is unlike the fires that consume materiality, that burn us. This fire consumes the psyche, and relieves it of our bodies. It is contained in the room where I left it and the only flame that hasn’t yet disappointed me.Go for a walk?MK: I will trust the fire too, for it is like a mirror or an ocean. I am walking beside you. With burnt hands, Strindberg writes: “Seven roses, Seven fires and a white dove.” Any final thoughts?CE: Just that we might summon the doctor, as did the Strindberg of June 1908: “Dreadful days! So dreadful, that I shall cease to describe them! Pray God simply to be allowed to die! away from this horrible bodily and spiritual pain!”Doctor summoned.Exeunt.Order 'Red Flags' by Charlene Elsby here

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