Cinemorphosis

Tag: travel

  • Paradise by the Hour

    Paradise by the Hour

    It is perfectly reasonable to think more about death as you get older. I am approaching sixty-five. Mortality has stopped being an abstraction involving unfortunate people in newspaper obituaries and begun appearing in the neighborhood. Thinking about it is not necessarily morbid. The question is what those thoughts do to you.

    Ideally, thinking more about dying should make you think harder about living.

    Call this the Mortality-Vitality Paradox: as the remaining quantity of life becomes more conspicuously finite, its individual moments can acquire greater intensity. The clock doesn’t merely frighten you. Sometimes it turns up the voltage.

    What gets you out of bed? What do you still long for? What produces that surge of anticipation that makes you think, Yes, I want more of this?

    I was thinking about these questions last night while having dinner with my family, my brother, and his girlfriend at Tiki Kai, an “island-inspired” restaurant at the mouth of Pier Plaza in Hermosa Beach.

    We barely made it there.

    Parking in Hermosa on a warm Saturday evening requires either divine intervention or the predatory instincts of a great white shark. Every parking space within half a mile had been claimed. Cars circled the neighborhood with the grim determination of bombers awaiting clearance to land.

    There was a reason.

    Everyone wanted to be there.

    By six o’clock, the temperature was still around eighty degrees, softened by an ocean breeze. We sat outside drinking mocktails and eating ceviche, mahi mahi, fire shrimp, Hawaiian salad, and other foods that become considerably more expensive when served within smelling distance of the Pacific Ocean.

    Across the plaza stood Patrick Molloy’s. Twenty years ago, my wife and I used to meet her coworkers there on Fridays for fish tacos. I looked at the building and experienced one of those increasingly common late-life distortions of time. Twenty years had passed, yet some part of me expected to walk across the plaza and find our younger selves still sitting there.

    Nearby, televisions in another bar were showing Ohio State against Texas. The game was close, and every few minutes the crowd erupted. Cheers spilled into the plaza. Pedestrians streamed toward the pier. Restaurants overflowed. People were laughing, drinking, eating, flirting, watching football, pushing strollers, meeting friends.

    The entire place seemed electrically charged.

    This is what I call the Paradise-Proximity Principle: certain places make us feel that paradise, while obviously unattainable, might at least be geographically nearby.

    Southern California has been selling this proposition for more than a century.

    The evidence was all around us. Warm September air. Pacific Ocean. Palm trees. Beautiful people. Outdoor restaurants. Sunset. Young couples walking toward the beach. Middle-aged couples pretending not to notice the young couples. Retirees demonstrating through aggressively casual linen clothing that Tuesday and Saturday have become essentially the same day.

    The California Dream was operating at full voltage.

    We constantly hear about Californians fleeing for Texas, Arizona, Nevada, and other places where a modest house does not require the financial resources of a minor European principality. The migration is real. So are California’s taxes, traffic, housing costs, bureaucracy, and innumerable other aggravations.

    Yet somehow nobody sent the memo to Hermosa Beach.

    The place was packed.

    People from around the world still cram themselves into Southern California’s coastal cities because the California Dream remains one of America’s most durable fantasies. The dream promises good weather, beauty, abundance, health, youth, reinvention, and proximity to the ocean.

    In this respect, the California Dream resembles the Hawaiian Dream. Both are modern expressions of something much older: the Paradise Instinct.

    Human beings have always imagined a place where suffering recedes and abundance takes its place. Eden. Arcadia. Shangri-La. The Land of Milk and Honey. Hawaii. Southern California.

    The scenery changes. The fantasy doesn’t.

    We want to believe there is some place where the weather is warm, the fruit is ripe, the body remains healthy, the family gathers around the table, and death has temporarily misplaced our address.

    Cynics will point out that much of this paradise is manufactured.

    Of course it is.

    Tiki Kai isn’t an untouched Polynesian village mysteriously deposited at the western end of Pier Avenue. Somebody held meetings. Somebody hired designers. Somebody selected the lighting. Somebody developed the cocktail menu. Somebody decided exactly how much tropical vegetation was required before a customer would willingly pay twenty dollars for something containing ube.

    This is the Vibe Economy.

    Restaurants such as Tiki Kai aren’t merely selling food. They’re selling admission to an emotional atmosphere. The mahi mahi is real, but so is the fantasy surrounding it. For two hours you purchase temporary citizenship in an imaginary country where everyone is relaxed, the ocean breeze is permanent, and nobody has an appointment with a urologist Monday morning.

    There is a temptation to dismiss all this as superficial consumerism.

    I resist that conclusion.

    Human beings have always constructed places designed to produce particular states of mind. We built cathedrals, gardens, theaters, plazas, resorts, stadiums, restaurants. We manipulate architecture, music, light, food, landscape, and ritual because consciousness responds to surroundings.

    The fact that an experience has been designed doesn’t necessarily make the experience fraudulent.

    The Beach Boys understood this long before anybody invented the term “vibes.” They didn’t call the song “Good Rational Assessment of Objective Conditions.”

    They called it “Good Vibrations.”

    Then the bill arrived.

    With tip, dinner cost more than five hundred dollars. I paid roughly two-thirds; my brother picked up the rest.

    For a moment, the Puritan accountant who apparently lives somewhere behind my frontal lobe emerged carrying a clipboard.

    Five hundred dollars?

    For dinner?

    I asked myself how often I did something like this. Once a year? Once every two years?

    The accountant returned to his cave.

    This was not Tuesday night takeout. My family was together. My brother was there. We were sitting outside on an eighty-degree September evening near the Pacific Ocean. Twenty years of memory were standing across the plaza. Football crowds were cheering. Everyone around us seemed delighted to have secured a small piece of this particular evening.

    I looked at the other diners. Some were clearly regulars. They greeted servers by name. They laughed across tables. They leaned back into the tropical breeze with the ease of people who had performed this ritual many times before.

    They weren’t merely buying dinner.

    They were buying access to the dream.

    And perhaps retirement intensifies the Paradise Instinct rather than extinguishing it. The career begins receding. The children grow older. Time becomes more visible. You become increasingly aware that the body has terms and conditions you apparently accepted without reading.

    Yet the desire for life remains.

    Perhaps it becomes stronger.

    You want to stay healthy. You want to remain vigorous. You want dinners with your family. You want warm evenings near the ocean. You want places that generate energy rather than drain it. You want experiences that make the remaining years feel expansive rather than diminished.

    That is the Mortality-Vitality Paradox again.

    Death enters the picture, and instead of making life smaller, its presence can make life glow.

    This doesn’t mean pretending that Southern California is paradise. Drive east on the 91 at five o’clock and the theological case collapses rapidly. Nor does it mean spending retirement in an endless procession of restaurants, resorts, cruises, and premium experiences in a desperate attempt to purchase immortality.

    It means recognizing the Paradise Instinct for what it is: an ancient human longing for abundance, health, fellowship, beauty, and peace.

    At sixty-five, I don’t feel embarrassed by that longing.

    I trust it more.

    Man does not live by bread alone. Apparently he also requires ocean breezes, family, football cheers, tropical lighting, memories of fish tacos from twenty years ago, and an occasional Ube Nada Colada costing considerably more than good judgment would recommend.

    The bill comes eventually.

    It always does.

    Until then, the dream lives.

  • The Road to Hell Has Excellent Lumbar Support

    The Road to Hell Has Excellent Lumbar Support

    Popular psychology has taken Carl Jung’s sprawling ideas about psychological development and compressed them into a tidy Four Stages of Life paradigm. The scheme is probably too neat to be Jung, but it is useful nonetheless, especially if you are approaching retirement and wondering whether the final decades of life will produce wisdom or merely better lumbar support.

    In the first stage, adolescence, you are supposedly the Athlete. You are acutely conscious of your body, appearance, appetites, and sexual power. Self-awareness remains under construction. You occupy the center of the universe and assume everyone else has been assigned supporting roles. You fantasize about dominance, dislike being challenged, and naturally prefer the company of people who recognize your magnificence. If invited to someone else’s birthday party, some primitive corner of your psyche wonders why your name isn’t on the cake. “Athlete” seems far too charitable. I prefer Imperial Narcissist.

    Then adulthood throws you into competition. You acquire a career, make money, take action, climb hierarchies, accumulate trophies, and cultivate a reputation as “a force to be reckoned with.” Hugh Hefner supplied the operating philosophy: Work hard, play hard. You want money, sexual success, professional status, and that most intoxicating commodity of all—respect. The popular Jungian formulation calls this figure the Warrior. I prefer Status Gladiator. He experiences adulthood as an arena with an invisible scoreboard hanging over it, and he checks the standings constantly to make sure his name hasn’t slipped.

    If life goes reasonably well, however, the trophies eventually lose some of their phosphorescence. The expensive car becomes a car. The promotion becomes another job with more email. Sexual conquest begins to resemble an exhausting administrative project. You start wondering whether the purpose of existence might involve something beyond accumulating evidence that you have defeated other people. The Jungian term attributed to this stage is Statesman. I prefer The Man Tired of the Bullshit. He has not necessarily become a saint. He has simply developed enough pattern recognition to notice that status, ambition, possessions, and applause make lousy gods.

    Finally comes the stage usually called Spirit. Here you stop looking for transcendence in a Mercedes and begin looking for the genuine article: love, generosity, service, connection, perhaps God. “Spirit,” however, feels too vaporous for me. My mind goes instead to the famous 1971 “Hilltop” Coca-Cola commercial, with people from around the world standing on an Italian hillside holding bottles of Coke and singing about peace and harmony. They practically glow. This is Radiant Man. He has undergone a metamorphosis. He no longer needs to dominate the room because he is no longer terrified of disappearing inside it. His strength has become generosity. He beams outward.

    The graceful trajectory of aging, then, is to move through these stages rather than establish permanent residency in one of them. Shed the old skins. Outgrow the Imperial Narcissist. Survive the Status Gladiator. Become tired of the bullshit. With luck, arrive at retirement age radiating enough benevolence that other people do not instinctively flee when they see you approaching.

    Unfortunately, modern culture has constructed an enormous industrial complex devoted to preventing this development. It does not particularly want Radiant Man. Radiant Man is bad for business. He already has enough. He doesn’t need another trophy, another grievance, another sexual conquest, another luxury object, another algorithm telling him how important he is. Consumer culture has much greater use for the Imperial Narcissist: the adolescent who refuses to vacate adolescence and possesses enough adult money to finance the occupation.

    Such a man spends his life constructing what I call an Adolescent Fortress. Every purchase, possession, sycophant, grievance narrative, algorithm, and carefully selected media source becomes another brick in the wall protecting him from reality. Eventually he suffers from Adolescent Fortress Syndrome: the lifelong construction of a psychological kingdom into which adult correction cannot penetrate. From inside, the fortress looks like sovereignty. From outside, it looks like a sixty-five-year-old man wearing the costume of a king while hiding from anyone willing to tell him the truth.

    Jon Ronson introduces an astonishing specimen of this condition in The Castle: Adventures in a World of Unraveling Men: Christopher Mark, owner of a Gothic castle in Woodstock, Connecticut. Mark, approaching his mid-sixties, inhabits a medieval fantasy world of elaborate clothing, exotic animals, darkened rooms, and women who address him as “My lord.” His guard dog is named Cerberus, after the multiheaded hound guarding the gates of Hades. Camels wander the grounds. The drapes remain closed. Hugh Hefner is his North Star. The Playboy Mansion has been reincarnated as a Gothic fortress, as if Dracula had purchased a subscription to Maxim.

    Ronson first visits the castle after his son encounters the place under the pretense of attending a party. What they discover is considerably darker: a wealthy man in his sixties attempting to convert an adolescent harem fantasy into a reality television show called 101 Princesses. The number itself contains the pathology. Why one princess when you can have 101? And why 101 when, if the experiment somehow succeeded, the appetite would inevitably demand 1,001?

    Thomas Aquinas had a word for this: concupiscence, the disordered appetite that grows hungrier as you feed it. The promise is satisfaction; the mechanism guarantees dissatisfaction. You keep adding women, possessions, attention, status, spectacle, and power, expecting the next acquisition to fill the void. Instead, the void develops an appetite of its own. Psychiatrist Phil Stutz describes a related condition as living in the “lower channel,” where existence contracts around immediate gratification rather than purpose. Whatever terminology you prefer, the destination looks much the same: entropy. Or, to borrow Ronson’s word, unraveling.

    What makes Mark particularly useful to someone contemplating retirement is his conspicuous absence of guardrails. An heir to a fortune, he never had to build his adult life around employment. No boss expected him at nine. No colleagues depended on him. No students awaited him. No HR department required him to sit through sexual-harassment training. No professional code periodically forced his ego to accommodate the irritating existence of other people. What sounds like magnificent freedom begins to resemble the Guardrail Deficit: the absence of work, schedules, bosses, deadlines, colleagues, and professional expectations that periodically force us into contact with reality.

    We complain bitterly about these constraints while quietly benefiting from them. Work makes us shower. Deadlines make us finish things. Colleagues make us compromise. Students make us explain ourselves. Institutions routinely irritate us, but irritation is sometimes the friction that prevents psychological free fall. Remove enough guardrails and the Imperial Narcissist can drive wherever his appetites point him.

    Mark therefore embodies what I call the Never-Employed Retiree Paradox. He has reached retirement age with nothing to retire from. The ordinary retiree loses the external structures of employment at sixty-five. Mark never acquired them. In that sense, he has been retired since adolescence, with no workplace, career, professional standards, or institutional obligations separating youthful fantasy from late-life reality. He possesses radical freedom and uses it to dress like medieval royalty while planning a reality show about acquiring 101 princesses. Apparently freedom without maturation does not produce Marcus Aurelius. Sometimes it produces The Bachelor with camels.

    This brings me uncomfortably close to home.

    Most men cannot afford Gothic castles, exotic animals, and harems, but we have developed a more economical version of the Adolescent Fortress: the Man Cave. We carve out little kingdoms where reality agrees to leave us alone for a while. There is the football den with the enormous television, recliner, pizza, nachos, and master remote. On Married… with Children, Peggy Bundy understands that her husband Al’s deepest erotic fantasy is not another woman but a remote capable of controlling every television in the house. Absolute power, apparently, requires batteries.

    Watch enthusiasts have their own castles. I have spent embarrassing quantities of time watching YouTube videos in which grown men gather around expensive watches, conduct ceremonial unboxings, discuss “wrist presence,” and deliver solemn State of the Collection addresses as though NATO were awaiting their conclusions. The watch community becomes a tiny sovereign ecosystem with its own language, hierarchies, rituals, grails, and moat. The outside world may be collapsing, but inside the fortress we urgently need to determine whether forty-four millimeters is too large for a seven-and-a-quarter-inch wrist.

    And then there is my couch.

    Because the ordinary cushions proved inadequate for my 230-pound retired-linebacker chassis, I fortified the couch with a four-inch self-inflating camping mattress, stacked pillows, and a throw blanket. My daughters call it Dad’s Homeless Encampment. In the late afternoon, it exerts a gravitational pull. I lie there watching true-crime documentaries while eating red grapes, hummus, and Wheat Thins, observing homicide detectives restore order to a universe temporarily disrupted by murder.

    The documentaries are disturbing, but they are also strangely comforting. Chaos occurs. Detectives arrive. Evidence accumulates. The suspect lies. The detective catches the lie. Handcuffs appear. Order is restored. The narrative offers precisely what real life refuses to provide: control. Al Bundy has his master remote. The watch collector has his gleaming collection. The football fan has his nacho bunker. Christopher Mark has his Gothic castle and Cerberus. I have my padded couch and a homicide detective explaining why the suspect’s timeline makes no sense.

    None of these refuges is inherently pathological. Everyone needs respite. The danger begins when respite becomes habitat—when the place where you occasionally retreat from life becomes the place from which you conduct it. The fortress gets more comfortable. The moat gets wider. The drawbridge comes up more often. Eventually, freedom from irritation becomes freedom from challenge, freedom from obligation, freedom from other people, and finally freedom from reality itself.

    That is what makes Christopher Mark more than an eccentric character in someone else’s book. For a man approaching retirement, he is a warning. Employment has spent forty years dragging me out of the house, making demands upon me, exposing me to people I did not choose, and preventing my padded couch from becoming the geographical center of my existence. Soon those guardrails will disappear.

    So when late afternoon arrives and I lower myself onto four inches of premium camping foam, arrange my pillows, pull the blanket across my legs, open the Wheat Thins, and watch a homicide detective interrogate a suspect while Cerberus sleeps safely several states away, I do not feel myself approaching the incandescence of Radiant Man.

    I feel like I may already be retired.

  • The Lemon Pesto Principle of Retirement

    The Lemon Pesto Principle of Retirement

    At eight o’clock on Friday morning, I was moving through Trader Joe’s at my customary speed, which is somewhere between brisk shopping and evacuation. I hurled groceries into my cart with the urgency of a man who had been informed that at precisely 8:30 he would turn into a giant pumpkin.

    This is not because I dislike Trader Joe’s. I love Trader Joe’s. But at sixty-four, I have developed an almost religious scrupulosity about time. Friday morning has a sequence. Shop. Drive home. Unload groceries. Put everything away. Work out. Shower. Eat lunch. Nap. Then begin the afternoon shift of academic work and personal creative projects. Disturb the sequence and the entire day threatens to collapse like a poorly stacked Jenga tower.

    So there I was, scrutinizing a gigantic Japanese sweet potato, when I encountered a former colleague.

    He had taught Spanish and Italian at the college and had been retired for years. Now in his eighties, he is a petite man who nevertheless carries himself with tremendous dignity: chest out, posture erect, eyes bright and alert. He looked less like someone retreating from life than someone who had simply been reassigned to another department.

    He smiled.

    I faced a decision.

    Ordinarily, I might have offered a friendly greeting and continued moving. Conversation is dangerous when you are operating under a timetable. One innocent “How have you been?” can metastasize into twelve minutes, and twelve minutes at Trader Joe’s means the workout gets pushed back, which pushes lunch back, which pushes the nap back, which eventually threatens civilization.

    But this man deserved better than a drive-by salutation.

    So I stopped.

    We talked for several minutes. Nothing profound. Retirement. Teaching. Life. The ordinary conversational currency exchanged by two former colleagues standing beside produce while other shoppers maneuver carts around them.

    Then we parted.

    Ten minutes later, I encountered him again in the pasta-sauce aisle.

    He was holding a small jar of lemon pesto.

    “You have to try this,” he said.

    I looked at the jar.

    Lemon pesto was not on the schedule.

    Nevertheless, politeness prevailed. I took it, thanked him, placed it in my cart, and continued my race against the pumpkin.

    By lunchtime I had forgotten about it. Then, while assembling my usual salad—arugula, tuna, garbanzo beans, diced Japanese sweet potato—I noticed the jar. I opened it and added two teaspoons.

    I took a bite.

    Good Lord.

    The salad was magnificent.

    The lemon cut through the tuna. The pesto coated the arugula. The sweetness of the Japanese potato played against the acidity and herbs. Ingredients I had eaten dozens of times suddenly seemed to have hired a new conductor. I sat there staring at my bowl with the astonishment of a chemist who had accidentally discovered penicillin.

    It was easily one of the best salads I had ever made.

    And I owed it to the retired foreign-language professor I had almost been too busy to talk to.

    This is The Lemon Pesto Principle of Retirement: the older and more regimented your life becomes, the more important it is to leave small openings through which the unexpected can enter.

    The principle becomes especially important as retirement approaches. Retirement frightens me partly because I can imagine life contracting. Fewer colleagues. Fewer students. Fewer accidental conversations. Fewer reasons to encounter people outside the familiar perimeter of family and friends. You can respond to this contraction by becoming increasingly efficient, arranging your days into immaculate little compartments—exercise here, lunch there, nap precisely there—until you have constructed a beautifully organized life in which absolutely nothing unexpected can happen.

    This is the dark side of time management. You become so skilled at protecting your time that eventually you protect yourself from life.

    The antidote does not require moving to Tuscany, learning Mandarin, or taking up hang gliding at eighty-two. Novelty can arrive in humiliatingly modest packages. Talk to someone you ordinarily would have hurried past. Listen when he recommends something. Put an unfamiliar jar in your shopping cart. Allow two teaspoons of something new to contaminate the immaculate machinery of your routine.

    At sixty-four, approaching retirement, I am understandably preoccupied with what I am about to lose: professional identity, colleagues, income, structure, relevance, the daily friction of being required somewhere. But perhaps one defense against that contraction is remarkably simple. Keep the aperture open. Keep listening. Keep accepting small invitations into experiences you did not schedule.

    My retired colleague had been out of the classroom for years, but that morning at Trader Joe’s he taught me something anyway.

    I had interrupted my schedule for a few minutes.

    The return on the investment was enormous.

    Two teaspoons of lemon pesto.

    And evidence that the world was not finished surprising me.

  • The El Capitan Principle of Retirement

    The El Capitan Principle of Retirement

    Think of retirement as a solo climb up El Capitan. At first, the whole enterprise feels exhilarating. You have studied the route, checked your finances, calculated your pension, announced your plans, and begun climbing toward that glorious summit called Freedom. The office is shrinking beneath you. Meetings are disappearing into the mist. Somewhere far below, people are discussing Student Learning Outcomes without you.

    Then, halfway up the granite wall, a gust of doubt hits you.

    What the hell are you doing here?

    You cling to the rock and suddenly reconsider the entire project. Retirement was a terrible idea. You were meant to work forever. Work gives you structure, identity, colleagues, purpose, deadlines, and a reason to put on pants before noon. Perhaps employment is the machinery keeping you alive. Remove it and the gears stop turning. Six months after retirement, they will find you sitting in a recliner at eleven in the morning watching a documentary about airport baggage systems while eating low-fat cottage cheese directly from the container.

    Turn around.

    Save yourself.

    Go back to work.

    Then you make the mistake of looking down.

    The people below are specks. You have already told everyone you’re retiring. You have calculated your revenue streams. You have contacted CalSTRS and CalPERS. You have enrolled in Medicare Part A. You have begun arranging your health insurance. You have started describing ordinary events as “my last fall semester,” “my last opening-day meeting,” and “my last year of grading freshman essays.” You have spent so much time filling out retirement paperwork that returning to work would require filling out paperwork to recover from the paperwork you completed in order to stop working.

    You realize that descending may now be more dangerous than continuing upward.

    Call this the El Capitan Principle: the point in retirement when continuing toward the summit terrifies you, but you have climbed too far to descend safely.

    This is not courage. Courage would imply that you have conquered your fear. You haven’t conquered anything. You are hanging from a granite wall wondering whether your career was actually a life-support system and whether removing it will cause your internal organs to shut down in alphabetical order.

    But the choice has changed.

    Earlier, you were deciding whether to retire. Now you are retiring.

    So you tighten your grip, stop looking down, and continue climbing.

    The summit awaits.

  • The Crosswalk That Entered My Brain

    The Crosswalk That Entered My Brain

    At certain crosswalks, you press the button and wait for the light to change while a Martian voice begins issuing a command:

    Wait.

    A few seconds pass.

    Wait.

    Then again.

    Wait.

    I assume this auditory feature exists for visually impaired pedestrians who need a clear signal before crossing the street, an entirely sensible and necessary function. But apparently nobody designing these systems has discovered a way to make the human voice both audible and pleasant. The crosswalk voice doesn’t merely enter the ear. It arrives through the skull. Each Wait lands less like a word than the neurological thunderbolt that shoots through your body when your bare toe collides with the leg of a dresser.

    A couple of weeks ago, my family and I encountered these talking crosswalks while walking around downtown Carlsbad. At first, I merely disliked the voice. Then it began drilling into my brain. After sufficient exposure, something peculiar happened: my mind decided that the only way to survive the sound was to absorb it.

    I became a victim of Auditory Possession: the involuntary internalization of an irritating sound until you begin reproducing the very noise you desperately want to escape. The crosswalk doesn’t merely assault you with Wait. It enters the nervous system, establishes residency, and eventually begins broadcasting through your mouth. You haven’t imitated the machine. The machine has acquired a human speaker.

    So I began walking around downtown Carlsbad saying Wait in precisely the same robotic voice.

    Wait.

    My family asked me to stop.

    Wait.

    They asked again.

    Wait.

    At this point, they were presumably reconsidering the wisdom of bringing me on vacation. Perhaps I should have remained safely in Torrance, where I could work out, watch true-crime documentaries, and pose no threat to pedestrians.

    Instead, I wandered around a pleasant seaside town sounding like a malfunctioning piece of municipal infrastructure.

    By the end of our walks through Carlsbad, the only true crime anyone had actually witnessed was a grown man roaming the streets repeatedly barking Wait at strangers while his mortified family maintained a safe distance behind him.

  • The Rearview Great White

    The Rearview Great White

    This morning I drove my daughter and her friend from Torrance to Knott’s Berry Farm, a forty-minute journey that included the usual Southern California ritual of surrendering a portion of one’s life to the freeway.

    On the 91 East, I settled into the diamond lane and soon acquired a companion: a pearl-white Toyota Grand Highlander attached to my rear bumper.

    He stayed there for roughly twelve miles.

    I wasn’t crawling. The driver simply wanted to go faster, and apparently the laws of physics required that he communicate this desire by positioning several thousand pounds of Toyota close enough to inspect the stitching on my back seat.

    About five miles before the Beach Boulevard exit, traffic began slowing. I soon saw why. Two lanes to my right was a California Highway Patrol cruiser.

    Everyone underwent the customary freeway conversion.

    Brake lights appeared.

    Speedometers suddenly became objects of intense scholarly interest.

    Drivers who had been doing eighty-five seconds earlier discovered within themselves a deep and previously unsuspected commitment to public safety.

    The Grand Highlander, however, had apparently missed the announcement.

    He illegally crossed out of the diamond lane, accelerated past me, and continued charging ahead.

    I watched with fascination.

    Surely he’ll see the CHP.

    He didn’t.

    Surely he’ll slow down.

    He didn’t.

    Then he passed the patrol car.

    The CHP officer noticed him immediately.

    The cruiser pulled out.

    It moved behind the Highlander.

    And at that moment, the entire psychological structure of the freeway changed.

    The Highlander hit the brakes.

    Too late.

    The lights came on.

    This is what I call The Rearview Great White: that primitive surge of terror you experience when a police cruiser appears behind you with its lights flashing and you realize, after several desperate seconds of denial, that you are the intended meal.

    There is always that brief period of bargaining.

    Maybe he’s after somebody else.

    You change lanes.

    He changes lanes.

    Maybe he needs me to move aside.

    You move farther right.

    He follows.

    The fin is circling.

    Imagine swimming a hundred yards offshore at Redondo Beach and seeing the dorsal fin of a great white shark rise from the water behind you.

    That’s close enough.

    The Highlander driver, who moments earlier had been exercising dominion over the 91 Freeway, was now prey.

    I expected to feel some schadenfreude.

    I didn’t.

    Partly because I’ve driven more aggressively than I should have myself. Moral superiority becomes difficult when the prosecution has access to your own driving record.

    More importantly, I didn’t think his behavior quite deserved the emotional death penalty.

    On my personal Aggression Scale, I’d give him a six.

    Annoying? Absolutely.

    Reckless? Certainly.

    But I’ve seen eights and nines—the true freeway psychopaths who cross four lanes at ninety miles an hour as though auditioning for a role in Grand Theft Auto: Gardena.

    Had the Highlander been an eight, I might have enjoyed watching the CHP cruiser descend upon him like divine judgment.

    At six, I mostly felt sorry for him.

    I told my passengers that the poor guy was probably hyperventilating.

    Because seeing the lights is only the beginning.

    Now you have to pull over.

    This sounds easy until your nervous system has reverted to that of a gazelle being pursued across the Serengeti. You must find a safe location, activate the turn signal, change lanes, slow down, and demonstrate to the officer that you’re a stable citizen rather than someone about to flee the country.

    Then comes the roadside personality transformation.

    The aggressive driver disappears.

    The tailgater disappears.

    The man who fifteen seconds earlier regarded traffic laws as suggestions issued by lesser men is gone.

    In his place appears the most agreeable citizen in California.

    “Yes, Officer.”

    “Absolutely, Officer.”

    “Of course, Officer.”

    Meanwhile, his shirt is soaked through. His back is glued to the seat. His heart is trying to escape through his sternum.

    The Highlander followed the CHP cruiser down the offramp toward Knott’s Berry Farm, and I continued on my way.

    No triumph.

    No fist pump.

    Just sympathy for a man who had spent twelve miles imagining himself the predator.

    Then he looked in his rearview mirror.

    And saw the fin.

  • Breakfast Eschatology

    Breakfast Eschatology

    I no longer want to resolve my eschatological crisis.

    I don’t want to determine the nature of substitutionary atonement, theodicy, and eternity. I don’t want to debate whether hell is eternal, corrective, metaphorical, mistranslated, or the unfortunate product of several centuries of theologians getting overexcited. I’m tired of sifting through my epistemic crisis as though somewhere beneath a pile of Greek nouns I will finally uncover the laminated instruction sheet for the universe.

    I’ve also given up on perfection, physical, spiritual, and otherwise.

    What I really want is a good breakfast.

    Not breakfast at home. Home breakfast has its virtues, but it is essentially maintenance. Oatmeal. Yogurt. Berries. Protein. The nutritional equivalent of changing the oil.

    I want to go to a café.

    A good one.

    I want banana-nut French toast, buttermilk pancakes, poblano eggs Benedict, crisp potatoes, and a waitress approaching with a coffee pot before I’ve even noticed that my cup is half empty.

    More importantly, I want people. Lots of them.

    A true breakfast is communal. Certain movies become better when watched in a packed theater, where laughter moves through the audience like electricity. Breakfast works the same way.

    The lonely café is hell on earth.

    Three customers scattered across twenty empty tables. Fluorescent lights humming overhead. A laminated menu curling at the corners. Somewhere in the kitchen, a microwave beeps with the melancholy finality of a hospital monitor.

    Technically, breakfast is being served.

    Spiritually, the place is already closed.

    The packed café is another universe.

    You open the door and hear the glorious racket of human appetite. Forks strike plates. Coffee cups land on saucers. Children negotiate syrup distribution. Servers weave between tables carrying platters of eggs and potatoes. The room smells of coffee, butter, toasted bread, maple syrup, and potatoes surrendering magnificently to the griddle.

    Every table is occupied.

    A line waits outside.

    This is not merely a restaurant.

    This is evidence.

    I call it Breakfast Eschatology: the abandonment of speculation about ultimate salvation in favor of recognizing modest intimations of heaven in the communal celebration of a magnificent breakfast.

    For years, I have worried about the Last Things.

    What happens after death?

    What is the nature of original sin?

    What are the rigors of postmortem salvation? 

    What did the Greek word aiōnios mean before two thousand years of theology climbed onto its back?

    At some point, the soul develops theological indigestion.

    Enough.

    Bring me the poblano eggs Benedict.

  • The Sandwich Test

    The Sandwich Test

    Late in my sixty-fourth year, I had a dream about getting old.

    Not dying. Not disease. Not falling down the stairs and being discovered three days later by a concerned Amazon driver. The dream was about something that frightens me more: remaining perfectly alive while becoming increasingly incompatible with the world.

    I was still a college writing professor, but the college had metastasized into an enormous city. I had offices scattered across campus, although “office” was a generous term. Some of my offices were hidden inside caves. Others were buried beneath rocks. Apparently, I had been teaching composition continuously through the Cenozoic, Mesozoic, and Paleozoic eras.

    I was no longer Professor McMahon.

    I was Ancient Man.

    Students and faculty tolerated me with the peculiar tenderness people reserve for very old dogs and malfunctioning appliances they don’t quite have the heart to throw away. I was still technically employed. I still had classes to teach. I simply never made it to them.

    I was too busy looking for lunch.

    Eventually I wandered into a campus café and ordered a sandwich. Then came the moment that crystallized the entire dream.

    I didn’t know how to pay.

    Everyone else apparently understood the electronic payment system. There were screens, phones, apps, codes, invisible financial transmissions humming through the atmosphere. I stood before the cashier with the helpless expression of a Cro-Magnon man encountering an Apple Store.

    Finally, I opened my wallet.

    Inside, instead of dollar bills, was a wad of turkey cold cuts.

    This was my money.

    I handed the cashier several slices.

    She stared at them.

    Then she stared at me.

    For a moment, I could see her weighing her options: call security, summon a social worker, or simply accept that the ancient professor had reached the stage of life when deli meat constituted legal tender.

    She chose mercy.

    Suppressing her laughter, she accepted my turkey and made me a sandwich while her coworkers turned away so I wouldn’t see them shaking.

    This was The Sandwich Test: the moment when an ordinary transaction reveals that the world has quietly changed its operating system without consulting you.

    Every generation eventually takes it.

    One day you are a fully competent adult who understands how civilization works. Then you encounter a parking meter, QR code, authentication app, digital wallet, restaurant kiosk, or some other technological improvement designed to make life “easier,” and discover that apparently everyone received instructions except you.

    The young person behind the counter looks at you sympathetically.

    You reach for your wallet.

    Turkey.

    The humiliation goes deeper than technological incompetence. The Sandwich Test tells you that your currency—literal and metaphorical—is losing value.

    I had survived chalkboards, dry-erase boards, overhead projectors, PowerPoint, online teaching, Canvas, Zoom, and artificial intelligence. This longevity gave me a certain prestige. People regarded me as one might regard a giant sequoia: ancient, impressive, and probably best left exactly where he is.

    At one point I encountered Florida A&M’s magnificent Marching 100 moving across campus. I followed them.

    Their music filled me with heavenly bliss. I wasn’t supposed to interfere with their rehearsal, but nobody threw me out. Ancient Man had privileges. If an elderly professor who had apparently been teaching since the Paleozoic wanted to trail behind the marching band, you let him.

    This was the contradiction of old age. I was ridiculous but venerable, obsolete but durable, invisible but somehow legendary. People humored me precisely because I had survived long enough to become an artifact.

    Yet I didn’t feel honored.

    I felt lonely.

    I thought of the larval souls of Hades, those spectral inhabitants of the underworld who retained consciousness without fully participating in life. That was the real terror of the dream: not that my body had failed but that the world had moved several feet away from me. I could still see it, hear it, walk through it.

    I just couldn’t quite enter it.

    Then I woke up.

    My muscles were sore from the previous day’s kettlebell workout. I lay there contemplating Ancient Man, wandering through geological time with his useless wallet stuffed with lunch meat.

    Then I got out of bed and headed for the exercise bike.

    The larval state could wait another day.

  • Snackrilege

    Snackrilege

    Introduced by Kellogg’s in 1968, Danish Go-Rounds occupied a category all their own. Imagine Pop-Tarts after several years studying pastry in Paris. Their flaky crust gave way to spirals of buttery dough wrapped around cinnamon and brown sugar with a generosity that suggested someone in the Kellogg’s test kitchen still believed breakfast deserved dignity.

    Then, sometime in the mid-1970s, they vanished.

    Kellogg’s discontinued Danish Go-Rounds while allowing Pop-Tarts to inherit the earth.

    I have never recovered.

    Pop-Tarts always struck me as breakfast designed by an engineering committee. They possessed all the emotional warmth of corrugated cardboard lightly dusted with cinnamon. They were perfectly adequate, which is often the first warning sign that something wonderful has been sacrificed in the name of efficiency.

    The disappearance of Danish Go-Rounds taught me an early lesson about consumer culture. Companies rarely announce that they are replacing excellence with mediocrity. They simply assure you that “customers prefer the new product,” as though an anonymous focus group had voted to replace Mozart with elevator music.

    Perhaps they did.

    As a child, however, I interpreted the loss with the disproportionate seriousness children reserve for the destruction of sacred things. A glorious breakfast civilization had collapsed. The pastry aristocracy had been guillotined, leaving only processed commoners to occupy the throne.

    Looking back, I realize Danish Go-Rounds became more than breakfast.

    They became a symbol.

    Their disappearance seemed to foreshadow a broader cultural transition, one in which craftsmanship quietly yielded to optimization, distinction surrendered to standardization, and memorable pleasures were gradually replaced by products that offended no one because they inspired no one. Before long came a parade of aggressively modern food innovations: Imperial Margarine, Tang, Space Food Sticks, Boone’s Farm Apple Wine, SlimFast, and enough chemically enhanced convenience foods to make future nutritionists wonder whether the twentieth century had briefly declared war on its own digestive system.

    Of course, this is nostalgia talking.

    The 1970s produced plenty of culinary atrocities alongside their occasional masterpieces. Memory edits generously. It preserves the triumphs and quietly escorts the embarrassments out the back door.

    Still, I cannot think about Danish Go-Rounds without arriving at what I now call Snackrilege.

    Snackrilege is the profanation of a beloved food through its discontinuation, reformulation, or replacement with an inferior mass-market substitute, producing the irrational conviction that civilization itself has taken a wrong turn.

    Snackrilege is not ordinary disappointment.

    It is culinary apostasy.

    It is watching a corporation demolish a cathedral and replace it with a parking garage while issuing a cheerful press release explaining that parking is more convenient for everyone.

    The object itself hardly matters. One person’s Danish Go-Rounds are another person’s original Butterfinger, Jell-O 1-2-3, Marathon Bar, or McDonald’s fried apple pie. Every generation possesses its own edible relics, foods whose disappearance feels strangely personal because they were quietly woven into the emotional architecture of childhood.

    That is why Snackrilege has so little to do with pastries.

    What we mourn is not merely the loss of a favorite flavor but the disappearance of a small piece of the world that first taught us comfort, delight, and the reassuring illusion that the best things would always be there waiting for us.

    Then one day they aren’t.

    And someone hands us a Pop-Tart with a perfectly straight face.

  • The Bad Apple Principle

    The Bad Apple Principle

    This morning, while swinging kettlebells in my garage, I listened to Larry Mantle’s AirTalk. The topic was dogs in restaurants, or more precisely, the small but talented minority of dog owners determined to convince the rest of us that civilization has been overrated.

    The complaints were familiar. Dogs licked strangers’ hands. Seemingly placid dogs lunged at smaller ones. Playful dogs darted under servers carrying trays of hot food. Then came the owners of “service dogs” who informed restaurant staff that the rules were for lesser mortals. Their pets, like minor royalty, possessed diplomatic immunity.

    I suspect more than ninety percent of dog owners are perfectly considerate. They keep their dogs under control, respect boundaries, and would never dream of turning a restaurant into an off-leash park.

    They are also irrelevant.

    Restaurants don’t write policies for them.

    They write policies for the other ten percent.

    That observation led me to a melancholy truth about institutions. Bureaucracies are not designed around our best behavior or even our typical behavior. They are designed around our worst behavior. They must assume that somewhere, someone will abuse every privilege, exploit every loophole, and confuse entitlement with freedom.

    That is The Bad Apple Principle: the misconduct of a small minority determines the restrictions imposed upon the responsible majority.

    The principle explains far more than dogs in restaurants. It explains airport security, locked toothpaste at CVS, liability waivers, plagiarism software, surveillance cameras, password requirements, and a thousand other bureaucratic irritations. Every rule we grumble about has a backstory, and that backstory almost always begins with someone who behaved just badly enough to make the rule inevitable.

    The idea reminded me of a book I devoured when I was ten: Laurence J. Peter’s The Peter Principle. Ever since, I’ve had a weakness for elegant ideas distilled into memorable names.

    Naturally, I immediately imagined writing my own bestseller:

    The Bad Apple Principle: Why Good People Live by Bad People’s Rules.

    Then reality intruded.

    The entire thesis fits comfortably inside a single paragraph.

    Knowing the publishing industry, however, I’m sure a seasoned nonfiction writer could stretch it into fifteen brisk chapters, three airport interviews, a TED Talk, and a podcast tour. My contribution would simply be to wave wistfully from the sidelines, muttering, “Yes, but the title was mine.”