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Quantum physics, cultural madness, and the Azathoth paradigm

Apparently, working from home during the current disruption and suspension of all normal activities due to the COVID-19 pandemic is leaving me too much time and mental space for reflection. Please pardon me while I ill-advisedly correlate some contents and piece together some dissociated knowledge.

Bernardo Kastrup in Scientific American:

[A]s Kuhn pointed out, when enough “anomalies”—empirically undeniable observations that cannot be accommodated by the reigning belief system — accumulate over time and reach critical mass, paradigms change. We may be close to one such a defining moment today, as an increasing body of evidence from quantum mechanics (QM) renders the current paradigm [which holds that nature consists of arrangements of matter/energy outside and independent of mind] untenable. . . .

To reconcile [recent experimental] results with the current paradigm would require a profoundly counterintuitive redefinition of what we call “objectivity.” And since contemporary culture has come to associate objectivity with reality itself, the science press felt compelled to report on this by pronouncing, “Quantum physics says goodbye to reality.”

The tension between the anomalies and the current paradigm can only be tolerated by ignoring the anomalies. This has been possible so far because the anomalies are only observed in laboratories. Yet we know that they are there, for their existence has been confirmed beyond reasonable doubt. Therefore, when we believe that we see objects and events outside and independent of mind, we are wrong in at least some essential sense. A new paradigm is needed to accommodate and make sense of the anomalies; one wherein mind itself is understood to be the essence — cognitively but also physically — of what we perceive when we look at the world around ourselves.

More: “Should Quantum Anomalies Make Us Rethink Reality?

H. P. Lovecraft in “The Dreams in the Witch House”:

Possibly Gilman ought not to have studied so hard. Non-Euclidean calculus and quantum physics are enough to stretch any brain; and when one mixes them with folklore, and tries to trace a strange background of multi-dimensional reality behind the ghoulish hints of the Gothic tales and the wild whispers of the chimney-corner, one can hardly expect to be wholly free from mental tension.

More: “The Dreams in the Witch House

Lovecraft in The Dream-Quest of Unknown Kadath:

There were, in such voyages, incalculable local dangers; as well as that shocking final peril which gibbers unmentionably outside the ordered universe, where no dreams reach; that last amorphous blight of nethermost confusion which blasphemes and bubbles at the centre of all infinity — the boundless daemon-sultan Azathoth, whose name no lips dare speak aloud, and who gnaws hungrily in inconceivable, unlighted chambers beyond time amidst the muffled, maddening beating of vile drums and the thin, monotonous whine of accursed flutes; to which detestable pounding and piping dance slowly, awkwardly, and absurdly the gigantic ultimate gods, the blind, voiceless, tenebrous, mindless Other Gods whose soul and messenger is the crawling chaos Nyarlathotep.

More: The Dream-Quest of Unknown Kadath

Me in “Teeth”:

On the subatomic level, I read, particles flash into and out of existence for no discernible reason, and the behavior of any single particle is apparently arbitrary and usually unpredictable. If there is a cause or “purpose” behind this behavior, then it is one that the human mind is, to all appearances, structurally prevented from comprehending. In other words, for all we know, the fundamental ruling principles at the most basic level of physical reality may well be what our minds and languages must necessarily label as “chaos” and “madness” . . . .

[W]hat is happening is in fact a profound and far-reaching reordering of reality itself — societal, cultural, personal, and even physical. In essence, the prophecies of Lovecraft and Nietzsche are coming true right before our eyes, with effects that are not only personal and cultural but ontological. Our excess of vast scientific knowledge and technological prowess has proceeded in lockstep with a collective descent into species-level insanity. You only have to watch two minutes of television, glance at a headline, or eavesdrop on a random conversation to learn of it. Ignorance and idiocy. Riots and revolutions. These and a thousand other signposts like them are only the most pointed and obvious manifestations of the all-pervasive malaise that has come to define us. And since, as Sankara observed, we are nothing but particularized manifestations of the Ground of Being itself, we are not only witnesses to this breakdown but participants in it, enablers of the transformation of the world into a vale of horror through the metaphysical potency of our very witnessing. God looks our through each of our eyes, an abyss of insatiable hunger and infinite teeth, and the dark light of His consciousness makes each of a lamp that illuminates a new and terrible truth.

More: To Rouse Leviathan

R.I.P. Joe Pulver

Photo by Lady Lovecraft (for further details see OTRS ticket), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=52493168

I was saddened yesterday to learn of the death of Joe Pulver. Mike Davis, publisher of Lovecraft eZine, tweeted a link to a deeply moving Facebook update from Katrin Pulver, Joe’s wife, in which she had shared the news. Word of his passing has now circulated throughout the fairly close-knit community of horror readers, writers, and publishers. Joe was a singular presence in that community, and especially in the Lovecraftian end of it, where he earned a lasting name for himself as both an author and an editor with a distinct passion for Lovecraftian horror, the weird fiction of Robert W. Chambers, and the work of Thomas Ligotti.

I never met him in person, but we did know each other online, and I did write the introduction to his 2012 fiction collection Portraits of Ruin. And in my infrequent contact with him, he always seemed like the gentlest of souls. Many other people have been sharing similar thoughts and impressions over the past 24 hours.

In retrospect, that intro for Portraits of Ruin feels kind of like my own personal tribute to Joe’s idiosyncratic authorial genius. With the permission of both him and Hippocampus Press, I published the full text of it here some years ago. Now seems like a good time to go back and revisit it.

I began the intro by saying this:

Plato once wrote, “But if a man comes to the door of poetry untouched by the madness of the Muses, believing that technique alone will make him a good poet, he and his sane companions never reach perfection, but are utterly eclipsed by the performances of the inspired madman.” This is a sentence rich with, and in fact threaded and structured along, a succession of deeply striking and evocative phrases and images: “the door of poetry . . . the madness of the Muses . . . sane companions . . . utterly eclipsed . . . the inspired madman.” They’re like a collage of implied spiritual-artistic meaning, a chant whose very intonation is at least as important as, and probably more than, its conceptual content. In other words, they gesture toward something, some transcendent reality they can’t quite articulate. Or at least that’s the way I like to take them, regardless of dear old Plato’s intentions.

And this, I think — both my fixation on this quote, which is talismanic for me, and my preferred way of reading it — is one of the main reasons why I find Joe Pulver’s Portraits of Ruin to be so deeply disquieting. Reading it, I begin to wonder, inadvertently, inexorably, about the name and nature of the particular door that he may have passed through in the pursuit of his art. I wonder about the identity of the particular Muse — dark, wild, daimonic — that may have maddened him. And wondering these things, I’m driven to doubt whether we, his sane companions, can ever really comprehend him, and I suspect that we must instead resign ourselves to having our understanding utterly eclipsed by the performances of this inspired madman.

And I ended it by saying this:

The final word can go to Joe himself. Back when he and I were communicating about the possibility of my writing this introduction, he told me, “I never know what to make of my stuff.”

This, above all, is what you might want to bear in mind as you turn the page and proceed to immerse yourself in what follows. The author himself does not know what to make of these writings. Neither do I. Nor, I daresay, will you. But the very attempt to do so, to “make something” of them — an interpretive activity that the work itself incites because of its native grippingness and stylistic brilliance (that surrealist’s flood of unconscious inspiration is channeled, mind you, through a finely honed and tuned set of conscious literary skills, just like [John] Cage’s pianistic training) — this very attempt at finding some sort of meaning is, in the end, the point. Because the meaning is really and truly there. You can sense it in every line and phrase, grinning darkly at you through the interstices of the words and images. It just happens to be a meaning that you can only “understand” by allowing it to speak to your own deep self, to your — dare I say it? — daimonic Muse.

So don’t ask what Joe is doing; that approach only closes it off. Instead, rely on the coherence of your deep self to understand the coherence of his. In learning to do this, to resonate with this book of impossible imaginings presented in improbable forms, you may well find that you’re being altered and enlightened in ways that are truly transformative.

After all, only an inspired madman can understand an inspired madman.

Horror, the Muse, and Inspired Madmen: My Full Introduction to Joe Pulver’s Portraits of Ruin

Between that intro and conclusion, I recounted and reflected on my unfolding experience of realizing that Joe’s book, which (like all of his work) is rich with bizarre and surreal imagery, language, and narrative contortions and disruptions, had basically taught me how to read itself. Engaging with those seemingly impenetrable stories in an attempt to figure out how best to introduce them to other readers generated a kind of readerly epiphany about the necessity of sometimes setting aside my rational, linear sense of comprehension, and simply surrendering to the midnight flow. I can’t imagine a more instructive or rewarding literary experience.

That’s how I’ll remember Joe. As a gentle soul and a valued colleague whose “inspired madman” literary voice and vision expanded my private horizon as a reader. I treasure that. And I remain grateful to him.

Watch David Tibet accept Thomas Ligotti’s Bram Stoker Award for Lifetime Achievement

At last night’s 2019 Bram Stoker Award ceremony, which was presented in a rather nifty video format, David Tibet accepted Thomas Ligotti’s Lifetime Achievement Award. See for yourself, beginning at 13:40:

You can read the text of Tom’s acceptance speech online, but seeing/hearing Tibet deliver it is so much more fulfilling. The whole thing, both the HWA’s giving of the award and Tibet’s acceptance of it in Tom’s stead, feels like the fulfillment of some dark celestial alignment that has been some thirty-plus years in the making.

Interview with me at Sublime Horror about horror, theology, and TO ROUSE LEVIATHAN

Today the website Sublime Horror published an interview with me on the theological ideas that went into To Rouse Leviathan and the connections that I’ve long drawn between horror and religion:

Matt Cardin: ‘What drew me to religion was the same thing that drew me to horror’

The questions from interviewer Laura Kemmerer drew out some fairly personal information, including details about my evangelical upbringing, reminiscences of my young adult years when I transitioned to horror after having been more interested in fantasy and science fiction, and thoughts on the specific texts, authors, and ideas from my years as a graduate student in religious studies that have influenced my writing and thinking about the complementary nature and shared spiritual/philosophical DNA of religion and horror of the specifically weird and cosmic kind.

Praise from John Langan for TO ROUSE LEVIATHAN

I’ve been a serious admirer of John Langan’s work ever since reading his startlingly excellent debut collection of weird horror fiction, Mr Gaunt and Other Uneasy Encounters (2008), followed by his equally startlingly excellent first novel, House of Windows (2009). As you probably know, both these and his subsequent books have gone on to establish him as a vital voice in contemporary horror literature. So it was welcome news when Hippocampus Press informed me that he has provided the following statement about To Rouse Leviathan:

In Matt Cardin’s fiction, characters struggle to understand a supernatural that may be opaque to itself. In detailing their efforts, Cardin draws on language and imagery from religious texts, re-purposing and recharging familiar tropes and references. The result is an experience of the darkly numinous. Put these stories on the shelf next to Ligotti, Gavin, and Cisco.

John Langan, author of The Fisherman

Teeming Links – August 9, 2019

Before the links, a brief screed that arose spontaneously from some well in my psyche:

If you’re a writer or another type of creator, never compare your gift to that of others. Your particular gift of vision, subject matter, passion, skill level, style, approach, and the life circumstances in which these all exist and unfold neither gains nor suffers through comparison. Just write or create what you have to write or create, and do it in whatever way you’re inexorably called and driven to do it. Do the necessary inner and outer work of finding out exactly what those things are (your personal subject matter and style). Then make good on them.

(A brief gnostic/cryptic aside on “having to” create: “If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you.” – Jesus, Thomas 70)

And while you’re at it, enjoy the hell out of it whenever you see other people doing the same. Their gains aren’t your losses, and vice versa. It’s not a zero-sum game. When you live out your creative calling, you’re part of the rising tide that elevates everybody.

From the Illuminati to Alex Jones, how did conspiracy theories come to dominate American culture? “[S]omething new . . . has transformed the conspiratorial landscape: conspiracism — a mental framework, a belief system, a worldview that leads people to look for conspiracies, to anticipate them, to link them together into a grander overarching conspiracy. Conspiracism has been building for some time, and by now it appears to have emerged as the belief system of the 21st century. “

On the danger of off-loading human memory onto machines: “A new kind of civilisation seems to be emerging, one rich in machine intelligence, with ubiquitous access points for us to join in nimble artificial memory networks. . . . But dependency on a network also means taking on new vulnerabilities. The collapse of any of the webs of relations that our wellbeing depends upon, such as food or energy, would be a calamity. Without food we starve, without energy we huddle in the cold. And it is through widespread loss of memory that civilisations are at risk of falling into a looming dark age.”

Synthetic biology could bring a pox on us all. “There’s no telling when a manufactured disease will become a reality. If that occurs, the culprit might be a lab-trained terrorist or a basement biohacker, a bumbling grad student or a Russian microbiologist on the lam.”

Why Mary Shelley’s Frankenstein is more relevant now than ever (paywall): “What happens when our newly created life forms can copy themselves, are immortal, can update their own software and make their own decisions? Will they feel remorse? Will humanity really be worth keeping?”

Beware the panopticon in your pocket. “You’re not using the phone; the phone is using you. The smartphone is a Trojan horse, and you are Pavlov’s dog. The machine studies you with an alien’s eye, serving you with injections of warmth and affection (grandchildren, frolicking dogs) in order to suck out information, assembling a dossier — noting where you have been, what you have said, what you have bought and thought, your very footsteps and heartbeats — reproducing you as a useful commercial or political object, as if in a 3-D printer. . . . It’s not entirely paranoid to assume that, not far down the road, smartphones and electronic appliances may fulfill old science-fiction fantasies by figuring out what we are thinking or even dreaming, and that the thought or dream — unless it is of an approved nature—will be enough to condemn us. Intellectual endoscopy, why not? Privacy of mind, an atavism already under siege, will vanish.”

Also beware the mindfulness conspiracy. “Mindfulness has gone mainstream, with celebrity endorsement from Oprah Winfrey and Goldie Hawn. Meditation coaches, monks and neuroscientists went to Davos to impart the finer points to CEOs attending the World Economic Forum. The founders of the mindfulness movement have grown evangelical. . . . [But n]eoliberal mindfulness promotes an individualistic vision of human flourishing, enticing us to accept things as they are, mindfully enduring the ravages of capitalism.”

Then there’s the more general subject of meditation. Everybody’s heard about how meditation is supposed to help. What everybody’s forgetting is that meditation can topple you over the edge into a hell of psychosis and/or a dark night of the soul: “I started having thoughts like, ‘Let me take over you,’ combined with confusion and tons of terror. I had a vision of death with a scythe and a hood, and the thought ‘Kill yourself’ over and over again.”

A question raised by recent startling reports from mainstream outlets such as Politico and The Washington Post: What the hell is going on with UFOs and the Department of Defense? “Someone or something appears to have some extremely advanced technology and the Pentagon is actively changing the nature of the conversation about it.”

The Navy says UFOs are real. UFO hunters are thrilled. “So why is no one freaking out about these revelations making front page news? As UFO author Chris Rutkowski once explained, perhaps it is because we have become acclimatized to seeing UFOs invading Earth in books and on screen. Whether you are of the Spielberg generation, watching a candy eating E.T., or a millennial who grew up watching The Avengers fight off hordes of evil intergalactic aliens, we are used to seeing this archetypal other in our media. UFOs, as a result, have become much less frightening and perhaps much more interesting. Have we negotiated UFOs into our cultural framework and identity?”

Alien Abductions, Flying Saints, and Parapsychology: Grappling with the “Super Natural” (paywall). An article (not free, alas) in the academic journal Religious Studies Review on Jeffrey Kripal and Whitley Strieber’s The Super Natural, Michael Grosso’s The Man Who Could Fly: St. Joseph of Copertino and the Mystery of Levitation, and my Ghosts, Spirits, and Psychics: The Paranormal from Alchemy to Zombies. “[These three works] raise questions about exactly which questions scholars studying the paranormal ought to be asking. . . . Ultimately, Kripal, Strieber, Grosso, and Cardin dare us to take their work and the ‘super natural’ seriously.”

Exorcism goes mainstream: Combined Churches assemble in Rome to learn “best practice” eviction of demons: “The Roman Catholic Church has for the first time opened up its annual exorcism class in Rome to representatives of all major Christian faiths. . . . [T]he doors of the 14th Exorcism and Prayer of Liberation Course have been thrown open to groups once considered heretical and demon-infested only a few short centuries ago. Now some 250 Catholics, Lutherans, Greek Orthodox and Protestant priests have assembled to arm themselves with the sword of the holy word to battle Satan amid the souls of their parishoners.”

On forgetting how to read in the Internet age: “For a long time, I convinced myself that a childhood spent immersed in old-fashioned books would insulate me somehow from our new media climate – that I could keep on reading and writing in the old way because my mind was formed in pre-internet days. But the mind is plastic — and I have changed. I’m not the reader I was.”

To study the humanities is to study the meaning of life. “I tell my students, ‘Look, we’re here to discuss the meaning of life.’ The meaning of life is that I’m alive for the time being. I’m in a world which is making contradictory demands upon me. What do I do?”

Missives from another world: Literature of parallel universes. “Alternate history functions to do what the best of literature more generally does — provide a wormhole to a different reality. . . . We are haunted by our other lives, ghosts of misfortune averted, spirits of opportunities rejected, so that fiction is not simply the experience of another [person’s thoughts and viewpoint], but a deep human connection with those differing versions on the paths of our forked parallel lives.”

YOU ARE NOT ALONE: A Conversation with Christopher Ropes on Stigmas, Writing, and Mental Illness. “Writing is not easy for me to begin with because I dredge up all my own demons in my stories. When you have mental health issues, you have some pretty terrifying demons to encounter. I think we all face down those demons to some extent in our writing, even those writers who are writing more to entertain than to create an abiding sense of terror or awe. Human life is a process of coming to terms with those things that frighten and hurt us. I just go through that process in a very raw way that can sometimes actually damage me more in the process. . . . Possibly the best reason for creating art for mentally ill creators is that some other mentally ill person can look at, listen to, read, watch that art and say, ‘Someone out there sees me, hears me. I am not alone.’ Never underestimate that power.”

Speaking of books, reading, writing, and horror fiction, now see this: Mannequin: Tales of Wood Made Flesh, “an anthology celebrating the uncanny realm of the living inanimate. Featuring tales of dolls, mannequins, statues, and other varieties of humanoid horror, Mannequin explores the intersection between artificiality and life through a stunning variety of writers both established and new.” Featuring stories by Ramsey Campbell, Michael Wehunt, Christine Morgan, Richard Gavin, Kristine Ong Muslim, Nicholas Day, Austin James, William Tea, Duane Pesice, S. L. Edwards, Matthew M. Bartlett, S. E. Casey, Justin A. Burnett, Daulton Dickey, C. P. Dunphey, and Jon Padgett. Introduction by Christopher Slatsky.

Praise from Richard Gavin for TO ROUSE LEVIATHAN

To Rouse Leviathan appears to have aroused a lot of interest among horror readers, judging from the response on social media and elsewhere. Richard Gavin, one of the contemporary masters of weird and occult/esoteric horror, says the following:

Matt Cardin is one of the most vital figures in 21st-century Horror. Whether he is penning visionary tales of metaphysical terrors or dissecting the genre to find the underlying philosophical pulse that gives the monster life, his work never fails to astonish me. To Rouse Leviathan is a landmark volume, one that I can turn to again and again with increasing appreciation.

Richard Gavin, author of Sylvan Dread

Praise from Jon Padgett for TO ROUSE LEVIATHAN

Jon Padgett is the author of The Secret of Ventriloquism, The Infusorium, and other books and stories that you really ought to be reading if you want to keep up with some of the very best of what’s happening on the cutting edge of contemporary weird and supernatural horror fiction. He says the following about my To Rouse Leviathan, which has just now begun to ship (with its original publication date of August 20 now changed to August 1):

In 1996, a remarkable omnibus was published by Caroll & Graf: The Nightmare Factory, by horror author Thomas Ligotti. It contained three volumes of Ligotti’s work to date plus an additional volume featuring revelatory, new stories that had never been collected. The book, long out of print, remains a gem of horror fiction that few others can rival.

Now, in the late Summer of 2019, at least one omnibus is worthy to sit on the shelf next to Ligotti’s tome: To Rouse Leviathan, by another remarkable, singular author, Matt Cardin. As with The Nightmare Factory, Cardin’s book presents material both old and new, all of which impresses with the author’s world-class intellect, creativity, and prose craftsmanship. And this is no mere sampling of Cardin’s formidable skills and talent. This is a multi-course feast, a table brimming over with sumptuous, dark masterpieces of theologically infused cosmic horror, psychological terror, and bizarre, intimate character studies and confessions. As with Ligotti’s legendary omnibus, To Rouse Leviathan is a book to experience, to study, to marvel at, and — in those exquisite, uneasy moments in which we keenly feel we are part of Cardin’s terrifying fictional world — to live in.

— Jon Padgett

My spiritual autobiography: A video interview

In 2017 I published an enthusiastic review of Jerry L. Martin’s God: An Autobiography here at The Teeming Brain, and also at Amazon. The book presents Martin’s account of being an atheist who was hit with an unexpected experience of what presented itself as divine communication. Over the course of about a year, he found himself involved in an ongoing dialogue with God (plus a couple of additional spiritual beings at one or two points) in which the nature of God, humans, life, death, and the universe itself were given decidedly unconventional expression. As I said in my review, these things are given added weight by the fact that Martin is no flaky peddler of New Age hype but a real philosopher whose resume gives him serious intellectual credibility. The first paragraph of his biographical entry at Wikipedia serves as handy evidence of this:

Jerry L. Martin is the author of God: An Autobiography, As Told to a Philosopher (godanautobiography.com), coordinator of the Theology Without Walls project at the American Academy of Religion and a contributor to The Good Men Project. From 1988 to 1995, Martin held senior positions at the National Endowment for the Humanities, including acting chairman. From 1967 until 1982, Martin was a tenured professor and chairman of the philosophy department at the University of Colorado at Boulder, where he also served as the Director of the University’s Center for the Study of Values and Social Policy. He has testified before Congress and appeared on radio and television. Martin is chairman emeritus of the American Council of Trustees and Alumni. He served as president of ACTA from its founding in 1995 as the National Alumni Forum until 2003, when he was succeeded by Anne D. Neal.

A few months after I wrote my review, Jerry — whom I knew on a first-name basis from having interacted with him online — interviewed me via Skype for one installment in a series of videos that he was putting together to dovetail with the themes in God: An Autobiography. The videos were to present conversations between him and some of the thinkers with whom he had come into contact via the book.

These are now being released. My own interview was published just yesterday. In it, I talk about my religious upbringing in a conservative evangelical church. I recall my early love for fantasy and horror fiction and film, with horror coming to take center stage in my late teens. I describe my sleep paralysis and nocturnal assault experiences and their formative role in darkening my philosophical worldview and emotional outlook and thus catalyzing my birth as a horror writer. I mull over the question of whether darkness or light is more fundamental as the spiritual or metaphysical ground of being. I describe my fascination with the subject of the muse, the daimon, the genius, and experiences of both divine communication and demonic possession. And I relate these things to the subject matter of God: An Autobiography. Along the way, I also recount how I first came into contact with Jerry Martin when the online excerpts from the God book that he shared prior to its publication came to my attention as I was conducting some of my perpetual research into inspired creativity and the experience of anomalous communication from a seemingly spiritual source.

Two necessary notes: First, an apology for the lousy sound quality in the video’s first few minutes. I can’t imagine why I wasn’t using earbuds or headphones. Second, when Jerry asked me at the end of the conversation to suggest a starting place for those who are interested in reading my books, I didn’t name To Rouse Leviathan because it was still in a questionable hyperspace at that time. Presently it’s set for publication next month. If the conversation were recorded today, that’s what I’d name.

Advance praise from Thomas Ligotti for TO ROUSE LEVIATHAN

Thomas Ligotti has this to say about my forthcoming book:

To Rouse Leviathan is one of those rare books that produces in a reader the most important reaction one can have to a work of, let us say, the literature of abomination. This reaction takes the form of a question: “From where could this marvel have come?” Quite aside from revealing an admiration for the author’s adept handling of spectral atrocities in such a work, the reader’s inquiry is more significant as testimony to an astonishment at the raw fact of its emergence.

The origin of this singular astonishment deserves further explication. While excelling in the domain of high imagination and literary achievement (when Matt Cardin sets his sights on conveying an idea or effect incongruous with equanimity, he invariably takes it as far as it can be artistically taken), To Rouse Leviathan contains an added element necessary to the provocation of the foregoing question. Pervaded by the aura of a domain at once monstrous and not of this world, the book is conspicuous as a worthy descendant of a distinguished line of supernatural horror. As such, it is successful in its aim — which is endemic to efforts, capable or not, in the genre of relevance here — to create a breviary of gruesome mysteries, the qualifier “gruesome” in this case being apt only because everything in the visible world warrants an inauspicious characterization of the invisible. It is, in fact, mysteries of this kind that compose the added element, the necessary constituent, that causes the interrogatory outburst, “From where could this marvel have come?” Furthermore, each one of Matt Cardin’s stories carries the message that there is an “elsewhere” that, by its nature, to quote a scholar of this realm, is both appalling and alluring. That the so-called reality we bump into on a daily basis should be seen as pure misconception is a fundamental assumption of Matt Cardin’s vision.

Without question, Cardin is no dilettante in the conception and expression of that which we would not know and yet, if our lives are to partake of mysteries that alone can give them meaning, we crave to know. To offer some satisfaction for this awful and wondrous craving is the gift of this book.

Thomas Ligotti

To Rouse Leviathan will be published next month by Hippocampus Press.