Tag: god

  • The Great American Fashion Mistake

    The Great American Fashion Mistake

    The breeding ground for writing my many unreadable novels was the California desert, where my catastrophic literary judgment was rivaled only by my crimes against fashion. Allow me to paint you a picture of excess so garish that even Liberace would have staged an intervention.

    There I was—a freshly minted full-time professor in a sun-scorched town, drunk on a heady cocktail of naïveté, unresolved teenage angst, and the disastrous influence of International Male and Urban Gear catalogs. To my 27-year-old mind, these catalogs weren’t mere collections of overpriced polyester; they were sacred texts, blueprints for the modern alpha male—or at least a man who looked like he managed a European nightclub and occasionally fled the country under mysterious circumstances.

    But even my delusions had their breaking point. The pinnacle of my sartorial madness arrived in one final, glorious misstep—an outfit so egregious that it shattered the patience of my English Department Chair, a man whose tolerance, until that moment, had been almost biblical.

    At first, my colleagues generously excused my increasingly bizarre wardrobe as “youthful exuberance” from a Bay Area transplant trying to assert some “big city” flair in a desert outpost where fashion trends arrive three decades late. But one fateful day, I pushed the boundaries beyond reason. I strutted into the campus like a peacock ready for a ballroom dance-off, dressed in tight Girbaud slacks that practically screamed, “I’m here to give a lecture, but I might also break into interpretive dance.” My feet were clad in Italian loafers, complete with tassels and tiny bells—yes, bells. Who needs socks when you’ve got bells? 

    But the crown jewel of this sartorial disaster—was the sage-whisper green pirate shirt. And when I say “pirate shirt,” I’m not talking about a whimsical Halloween costume. I’m talking about a translucent, billowing monstrosity that looked like it was plucked from the wardrobe of Captain Jack Sparrow after a particularly wild night of plundering. My bulging pecs were practically hosting their own TED Talk through the sheer fabric, and the effect was more Moulin Rouge than Macbeth.

    Word of my fashion blunder made it to Moses Okoro, our distinguished Chair, a no-nonsense scholar in his fifties who had traded the vibrant streets of Lagos for the dull sands of this backwater town. Moses prided himself on being a man of deep thought, the kind who savored life’s complexities and relished philosophical debates like a connoisseur of fine wine. In the rarefied circles he once frequented, he had been celebrated for his intellectual rigor, a reputation largely sustained by an essay he penned two decades earlier on a celebrated Nigerian novelist. The essay, which dissected themes of post-colonial identity with surgical precision, had been lauded as groundbreaking in its time, securing Moses’s place as a respected voice in academic and literary discussions. But the years had passed, and that once-prominent essay had become a relic—he still leaned on it like a crutch, bringing it up whenever the opportunity presented itself, hoping to rekindle the admiration it had once inspired. 

    By the time I got the midday summons to his office, I knew I was about to get the fashion red card. I walked in, and there was Moses—feet ensconced in some sort of luxurious foot-warmer device, a necessary accessory for his gout. He flashed me a grin that was half-amused, half-pitying like a man witnessing someone try to cook a steak with a hairdryer.

    “Jeff,” he began, in a tone that suggested he was both fond of me and horrified by me. “You’re a striking figure, I’ll give you that. But this—” he gestured vaguely at the shimmering monstrosity draped over my torso—“is taking things too far. I can see more than I care to.” 

    I glanced down at my exposed chest and, for the first time, realized that my pecs were starring in their own soap opera under that filmy fabric. Moses continued, “I get it—a man with your bodybuilding prowess wants to flaunt it. But, Jeff, this is an academic setting, not Studio Fifty-Four. Be more of a professor and less of a Desert Peacock.”

    He then instructed me to march straight home, ditch the pirate couture, and return dressed in something befitting a person who isn’t auditioning for a Vegas show. Before I could slink away in shame, Moses added with a smile, “Jeff, I like you. You’ve got potential. But let me remind you, this town is a fishbowl. Whatever you do in the morning, the whole town knows by lunchtime.”

    That was the small-town way—a place where the smallest fashion faux pas became a full-blown scandal before the sun hit noon. As I left his office, I knew that my pirate shirt days were over, along with my delusions of dressing like the love child of Captain Morgan and Don Juan.

    With a sigh, I trudged home to swap my dreams of high fashion for something a bit more… professorial.

    ***

    I had no clue back then, but my tragic fashion choices as a young professor in the desert in the early ‘90s were the desperate impulses of a kid who’d missed his shot at feeling special and was clawing to reclaim a glory he’d fumbled away when he was a teenage bodybuilder. 

    As a recovering writing addict, I feel duty-bound to interrogate the roots of my affliction. I suspect my obsession with literary fame was a desperate attempt to fill the void left by a glory that always felt just out of reach. Surely, if I could be famous, I’d finally be whole. The restless gnawing inside me would stop.

    This fantasy—this belief that success would grant me some grand, existential healing—must be the defining delusion of Manuscriptus Rex, the pitiful beast I have become. Like Linus in the pumpkin patch, I waited, not for the Great Pumpkin, but for the Great American Novel to descend and bless me with meaning.

    I convinced myself that basking in literary fame would erase the sting of a squandered youth, a time when I was too clueless, too underdeveloped, too timid to seize life with the lust and gusto it demanded. That lost youth left a wound, and Manuscriptus Rex clung to the belief that writing—great writing—would be the magic salve. If I couldn’t reclaim my past, I could at least immortalize myself on the page.

    It was a beautiful, seductive lie.

    Flashback to 1981: I was working a job loading parcels at UPS in Oakland, on a low-carb diet that shredded me down to the bone. I was this close to contending for the Mr. Teenage San Francisco title. With a perfectly bronzed 180-pound frame, my clothes started hanging off me like a bad costume. That meant one thing: new wardrobe. Enter a fitting room at a Pleasanton mall, where I was trying on pants behind gauzy curtains when I overheard two attractive young women debating who should ask me out. Their voices escalated, full of hunger and competition, as if I was the last slice of pizza at a frat party. I pictured them throwing down on the store carpet, pulling hair and clawing at each other’s throats, all for the privilege of walking out with the human trophy that was me.

    It was the golden moment I’d always dreamed of, my chance to bask in the attention and seize my shot at feeling like a demigod. So, what did I do? I froze like a deer in headlights, slapping on a look of such exaggerated indifference it was like laying out a welcome mat that said “Stay Away.” They took one look at my aloof facade and staggered off, probably mumbling about how stuck-up I seemed. But here’s the truth: I wasn’t a man full of myself—I was a coward hiding behind muscle armor.

    For a short, fleeting period—from my mid-teens to early twenties—I was the kind of guy who could’ve sent Cosmopolitan’s “Bachelor of the Month” candidates sobbing into their pillows. But my personality was still crawling in the shallow end of the pool while my body was busy competing for gold medals. I had sculpted a physique that would make Greek gods nod in approval, but socially? I was like a houseplant that wilts if you talk too loudly. Gorgeous women practically threw themselves at me, and I responded with the warmth and enthusiasm of a mannequin. Behind all that bronzed, chiseled muscle was a scared little boy trapped in a fortress of self-doubt.

    The frustration that consumed me as I stood there, watching those two retail employees squabble over me, was the same frustration that hit me like a truck a week later at the contest. I entered Mr. Teenage San Francisco as a “natural”—which is just a polite way of saying I didn’t juice and therefore shrank down to a point where I looked more like a wiry special-ops recruit than a bodybuilder. At six feet and 180 pounds, I had the lean, aesthetic “Frank Zane Look” just well enough to snag runner-up. But the guy who beat me was a golden-haired meathead pumped full of steroids and Medjool dates, which gave him muscles that looked inflated by a bike pump and a gut that seemed ready to explode from cramping. 

    The day after the contest, I was laid out at home, basking in the almost-victory and recovering from the Herculean effort of flexing through a nightmare lineup. Then the calls started pouring in. Strangers who’d gotten my number from the contest registry wanted me to model for their sketchy fitness magazines. Some sounded more like basement-dwelling creeps than actual photographers. I turned them down with all the enthusiasm of a nightclub bouncer dealing with fake IDs. But then one call stood out—a woman claiming to be an art student from UCSF, asking me to pose for her portfolio. Tempting, sure, but I politely declined. 

    Why? The reasons were as predictable as they were pathetic. First, I was drained from cutting down to 180 pounds and just wanted to curl up in a hole. Second, I was lazy. The thought of expending energy to meet a stranger sounded about as fun as a root canal. But the main reason? I was a professional neurotic, a certified worrywart who avoided human interaction like it was an airborne disease. The idea of meeting this mysterious woman in a San Francisco coffee shop filled me with a dread so profound that I felt like a cat eyeing a room full of rocking chairs.

    By turning down those offers, I was throwing away the golden advice handed down in Arnold Schwarzenegger’s Arnold: The Education of a Bodybuilder. According to the Gospel of Arnold, I should’ve been leveraging my physique into acting gigs, business ventures, and political fame. But here’s the thing—I didn’t have Arnold’s larger-than-life charisma, his zest for adventure, or his overpowering drive to turn everything into a money-making opportunity. While Arnold was out charming Hollywood and turning flexing into fortune, I was content to crawl under a rock and avoid all forms of adventure and new connections. If there had been a way to market my body without ever leaving my room, I would’ve been the undisputed king of the fitness world.

    Instead, I took a different path—one paved with introversion and leading straight to a career as a college writing instructor in a backwater desert town. By the time I hit twenty-seven, I was finally catching up socially—just in time to fantasize about all the chances I’d blown. Strutting around the desert in flamboyant outfits like a peacock trying to reclaim lost glory, I was determined to make up for all the opportunities I’d wasted, finally embracing the ridiculousness of who I’d become.

  • FOMO and Lot’s Wife

    FOMO and Lot’s Wife

    Lot’s wife was the Patron Saint of People Who Can’t Move On. Fixated on the past, she suffered one of the most poetically savage fates in the Bible—all because she couldn’t resist one last look.

    Here’s the setup:

    God, having had enough of Sodom and Gomorrah’s apocalyptic-level depravity, decided to do a little urban renewal via fire and brimstone. Before flattening the twin cities of sin, He sent two angels to warn Lot—one of the few decent guys left—to grab his family and run for the hills.

    The angels gave one very clear, non-negotiable instruction:

    “Run for your lives. Don’t stop. Don’t look back.”

    Lot, his wife, and their daughters bolted. But somewhere along the escape route, Lot’s wife just had to turn around—whether out of nostalgia, defiance, or sheer, irresistible FOMO.

    And in that instant, she was turned into a human salt lick.

    No warning. No second chances. Just instantaneous, irreversible transformation into a monument of bad decision-making.

    The Bible doesn’t spell out exactly why she got the sodium chloride special, but theories abound:

    1. FOMO: The Most Fatal Flavor – Maybe she wasn’t just looking back—maybe she was longing for what she was leaving behind. If she couldn’t let go of the past, she was doomed to be frozen in it.
    2. Disobedience Gets You Petrified – The angels didn’t offer wiggle room in their warning. No fine print. No loopholes. She broke the one rule, and divine judgment hit like a lightning bolt wrapped in a salt shaker.
    3. The Ultimate Symbol of Being Stuck – Salt, in biblical times, was a symbol of barrenness and desolation. Her punishment could represent what happens when you refuse to move forward—you end up a relic, a cautionary tale, a roadside curiosity for future travelers.

    Whether she was mourning her house, her friends, or the top-tier Sodom brunch scene, Lot’s wife represents everyone who has ever been emotionally imprisoned by the past.

    I get it.

    As a former bodybuilder and Boomer who cut his teeth in the 70s, I have spent more time than I care to admit wallowing in the golden glow of a decade I will never return to. I see the world through a haze of disco ball reflections, Angel Flight bell-bottoms, puka shells, coconut-scented tanning oil, and Love Boat reruns.

    Nostalgia is a drug. It arrests us emotionally, tricks us into believing that the best version of ourselves already happened, and feeds us visions of glory we probably never even had.

    Lot’s wife? She’s the ultimate warning against romanticizing the past. She didn’t just look back—she got stuck there.

    And if we’re not careful, we’ll be right there with her, frozen in time, while the world moves on without us.

  • Magical Thinking #6: The Delusion of Spectacular Victimhood

    Magical Thinking #6: The Delusion of Spectacular Victimhood

    (or, Why Some People Think Suffering Makes Them Superior)

    Some people wear their victimhood like a crown, believing their suffering elevates them above mere mortals. In their minds, they aren’t just unlucky—they are too special for the ordinary rules of life to apply. While the rest of the world trudges along, accepting the brutal facts of existence (life is finite, love is messy, and rejection is part of the deal), they remain frozen in their own tragic grandeur, convinced their suffering makes them exceptional.

    Enter Dexter Green, the self-pitying protagonist of F. Scott Fitzgerald’s short story, “Winter Dreams,” who refuses to move forward because his longing for Judy Jones is just too profound, too sacred, too cosmic. He isn’t just some guy—he is a tormented artist of heartbreak, a misunderstood genius of unfulfilled desire.

    Of course, in reality, he’s just a narcissist trapped in a time warp of his own making. His delusion? That his suffering is so grand, his craving so exquisite, that he is somehow above the pedestrian business of healing and moving on.

    Dexter isn’t merely sad—he is bitter, self-indulgent, and wholly consumed by his own perceived tragedy. He wallows in his loss, believing it sets him apart from the dull masses who go on to live their lives, find new love, and accept the passage of time.

    And what exactly is the great, defining tragedy that makes Dexter a card-carrying member of the Victim Elite?

    He will always love Judy Jones, yet he can never have her.

    That’s it. That’s the whole catastrophe.

    Not war, not famine, not betrayal—just the fact that the universe won’t bend to his will and deliver him a dream woman who never actually existed.

    His suffering isn’t noble. It isn’t romantic. It’s a self-inflicted prison, built from narcissism and self-pity. And like all magical thinkers, Dexter is convinced he is too special to follow the laws that govern everyone else. He should be able to have what he wants. He should be able to break the rules of time, fate, and human nature.

    But life doesn’t work that way. And no amount of self-mythologizing will change that.

  • The day I showed up to work in a see-through pirate shirt

    The day I showed up to work in a see-through pirate shirt

    The breeding ground for my unreadable novels was the California desert, where my catastrophic literary judgment was rivaled only by my crimes against fashion. Allow me to paint you a picture of excess so garish that even Liberace would have staged an intervention.

    There I was—a freshly minted full-time professor in a sun-scorched town, drunk on a heady cocktail of naïveté, unresolved teenage angst, and the disastrous influence of International Male and Urban Gear catalogs. To my 27-year-old mind, these catalogs weren’t mere collections of overpriced polyester; they were sacred texts, blueprints for the modern alpha male—or at least a man who looked like he managed a European nightclub and occasionally fled the country under mysterious circumstances.

    But even my delusions had their breaking point. The pinnacle of my sartorial madness arrived in one final, glorious misstep—an outfit so egregious that it shattered the patience of my English Department Chair, a man whose tolerance, until that moment, had been almost biblical.

    At first, my colleagues generously excused my increasingly bizarre wardrobe as “youthful exuberance” from a Bay Area transplant trying to assert some “big city” flair in a desert outpost where fashion trends arrive three decades late. But one fateful day, I pushed the boundaries beyond reason. I strutted into the campus like a peacock ready for a ballroom dance-off, dressed in tight Girbaud slacks that practically screamed, “I’m here to give a lecture, but I might also break into interpretive dance.” My feet were clad in Italian loafers, complete with tassels and tiny bells—yes, bells. Who needs socks when you’ve got bells? 

    But the crown jewel of this sartorial disaster—was the sage-whisper green pirate shirt. And when I say “pirate shirt,” I’m not talking about a whimsical Halloween costume. I’m talking about a translucent, billowing monstrosity that looked like it was plucked from the wardrobe of Captain Jack Sparrow after a particularly wild night of plundering. My bulging pecs were practically hosting their own TED Talk through the sheer fabric, and the effect was more Moulin Rouge than Macbeth.

    Word of my fashion blunder made it to Moses Okoro, our distinguished Chair, a no-nonsense scholar in his fifties who had traded the vibrant streets of Lagos for the dull sands of this backwater town. Moses prided himself on being a man of deep thought, the kind who savored life’s complexities and relished philosophical debates like a connoisseur of fine wine. In the rarefied circles he once frequented, he had been celebrated for his intellectual rigor, a reputation largely sustained by an essay he penned two decades earlier on a celebrated Nigerian novelist. The essay, which dissected themes of post-colonial identity with surgical precision, had been lauded as groundbreaking in its time, securing Moses’s place as a respected voice in academic and literary discussions. But the years had passed, and that once-prominent essay had become a relic—he still leaned on it like a crutch, bringing it up whenever the opportunity presented itself, hoping to rekindle the admiration it had once inspired. 

    By the time I got the midday summons to his office, I knew I was about to get the fashion red card. I walked in, and there was Moses—feet ensconced in some sort of luxurious foot-warmer device, a necessary accessory for his gout. He flashed me a grin that was half-amused, half-pitying like a man witnessing someone try to cook a steak with a hairdryer.

    “Jeff,” he began, in a tone that suggested he was both fond of me and horrified by me. “You’re a striking figure, I’ll give you that. But this—” he gestured vaguely at the shimmering monstrosity draped over my torso—“is taking things too far. I can see more than I care to.” 

    I glanced down at my exposed chest and, for the first time, realized that my pecs were starring in their own soap opera under that filmy fabric. Moses continued, “I get it—a man with your bodybuilding prowess wants to flaunt it. But, Jeff, this is an academic setting, not Studio Fifty-Four. Be more of a professor and less of a Desert Peacock.”

    He then instructed me to march straight home, ditch the pirate couture, and return dressed in something befitting a person who isn’t auditioning for a Vegas show. Before I could slink away in shame, Moses added with a smile, “Jeff, I like you. You’ve got potential. But let me remind you, this town is a fishbowl. Whatever you do in the morning, the whole town knows by lunchtime.”

    That was the small-town way—a place where the smallest fashion faux pas became a full-blown scandal before the sun hit noon. As I left his office, I knew that my pirate shirt days were over, along with my delusions of dressing like the love child of Captain Morgan and Don Juan.

    With a sigh, I trudged home to swap my dreams of high fashion for something a bit more… professorial.

  • EVIL: WHERE SCIENCE AND THE SUPERNATURAL BLEND TOGETHER

    EVIL: WHERE SCIENCE AND THE SUPERNATURAL BLEND TOGETHER

    Evil follows the adventures of a tall, chiseled, impossibly handsome priest, David Acosta, who looks like he bench-presses church pews for fun. He’s got two sidekicks: Kristen Bouchard, a psychologist with the looks of a supermodel and the brains to match, and Ben Shakiv, a tech-savvy assistant who’s there to remind us that even in the battle against Satan, someone needs to handle the Wi-Fi. Together, they travel to the darkest corners of the earth—by which I mean upscale suburban homes—where they confront demonic activity with a cocktail of theology, piety, and science. It’s like Scooby-Doo for adults, only instead of unmasking Old Man Jenkins, they’re reporting back to the Diocese after wrestling with the forces of hell itself.

    Adding a spicy dash of drama to the mix is the forbidden love between our hunky priest and Kristen, who, let’s be honest, is only human, and no one can resist a priest with a jawline that sharp. Their missions are a delightful blend of exorcisms and scientific investigations, all while offering sly, not-so-subtle satire on social media, technology, and the big, bad world of power. It’s like watching The X-Files meet The Exorcist, with a dash of Project Runway thrown in for good measure.

    No battle between good and evil is complete without a proper villain, and Evil delivers one wrapped in a crisp suit and the smarmy charm of a man who’s never met a moral boundary he couldn’t slither past. Enter Leland Townsend, a pencil-necked agent of Satan who oozes the kind of slick, synthetic charm that makes used car salesmen look like monks. If you looked up unctuous in the dictionary, you’d find his face grinning back at you, practically dripping with synthetic sincerity. He’s less a mustache-twirling villain and more a corporate devil—HR-approved, disturbingly polite, and disturbingly effective.

    But the true stars of Evil? The fashion. The main characters strut through supernatural horrors in coats so exquisite they could be on loan from the Louvre, each one worth more than my first car. And let’s talk about the priest’s wrist game—a white-dial Patek Philippe that retails for the cost of a small house. Nothing says “vow of poverty” quite like a $50,000 timepiece. This isn’t just aesthetic indulgence; it’s a quiet, winking commentary from the writers: if you’re going to go toe-to-toe with the devil, you might as well do it in couture. After all, nothing repels demonic forces quite like the confidence of someone dressed like they just stepped out of a Milan runway show.

    Beyond the sartorial spectacle, what is Evil actually about? The show thrives on one central tension: the ambiguity of evil itself. Is it supernatural? Psychological? A fusion of both? The show refuses to let us settle comfortably on any single answer. Take the episode where Kristen Bouchard’s daughters are up at 3 a.m., faces glowing in the eerie blue light of an iPad running some unholy ghost-hunting software. They swear the house is haunted. Their mother, an atheist clinging to the comfort of logic, insists there’s a rational explanation. Evil dangles both possibilities in front of us and then, just when we think we’ve landed on an answer, it yanks the rug out. It never gives us the luxury of certainty, instead keeping us suspended in a deliciously maddening limbo where science and the supernatural blur together. And that’s its brilliance—an exquisite, unnerving dance on the knife’s edge of belief.