Father Julius has learned that the most important thing about the flickering man is, don’t reach for him—that makes him flicker right out.
There’s no doubt anymore that something is happening; Father Julius has made himself sure on that count. Whether it’s real or just something in his mind, it’s repeating itself.
He’s tried timing the flickering man’s appearances but there’s no rhythm to it; this fellow, it seems, is no man of routine.
Julius no longer gives any thought to leaving. He thinks about nothing else.
It’s been the same psychological process each time over the last hour; the man flickers in, holds, flickers back out.
Julius finds himself gripped by the certainty—yes, this is important. Yes, this is the revelation you’ve hoped for. Yes, this is, at last, something of faith that seems actual, physical, real.
And then, just as regularly, the certainty—It’s nothing, you fool. You’re as crazy as they say, as crazy as your father was, as pathetic in your thirst for belief as you tell yourself you are in the dark each sleepless night.
Then he stands, turns to leave, stops, caught teetering between fear and hope, turns, sits, and waits again. He’s yet to get as far away from the flickering man’s alcove as the abandoned orderly’s station.
It’s the partial invisibility that’s hooked him.
Total invisibility is nothing new, of course. Within the city, for example, Loony Island has become, in its way, totally invisible. The third world quarantined within the first is something that with enough practice you can choose not to see:
a commuter’s planned fascination with the skyline opposite or a preoccupation with the radio dial as you drive past, an undesirable but unavoidable diminishment of the available infrastructure budget buried on an inner page of the city newspaper’s website.
And the neighborhood, invisible already, is itself seemingly populated by people nobody can see.
Crimes here go unreported and uninvestigated, deaths pass as unnoticed as the lives that preceded them, scavengers climb out of the neighborhood to stand beside off-ramps holding cardboard signs with overly detailed stories of need, which go studiously unseen ...
... by drivers and passengers until the green light frees them from their premeditated blindness, or until the bluebirds arrive in squad cars to chase the mendicants back within their prescribed boundaries.
But this occasional visibility holds a taste of the miraculous.
He’s either visible to you or he isn’t. You can’t see him, Father Julius is beginning to suspect, unless both of you truly want him to be seen. Slowly, collaboratively.
Sometimes you see him, and it doesn’t occur to you until after: “Hey now, wasn’t there somebody *just sitting right over there?”* But he’s gone already; a brief shiver-flash of movement evaporated into memory, and almost evaporated *from* memory.
Julius is discovering it still takes effort to believe he’s seen the fellow at all.
Yes, that’s it; when he flickers out, he forsakes perception retroactively, leaving ghosts of memory, much like a desired word or phrase perversely deleting itself from consciousness in the moment preceding utterance, leaving nothing behind except, first, the knowledge that ...
...a thing exists and was until the previous moment in one’s possession, but now can only be apprehended conceptually; and, second, the unscratchable itch for the thing, the need to speak it aloud, if only to finalize a sentence left purgatorially half-constructed by its absence.
Perhaps it isn’t some physical property that he has, Julius theorizes, but rather something he does to you: a physiological matter—manipulation of the eye, of reflected light, retinas, rods, cones, vitreous humor...
—or else a distortion of the less accessible, the more liminal consciousness, a chemical rearrangement in the hidden folds of cerebellum, a microscopic fiddling in the density of the medulla’s core.
In short, thinks Julius, it’s a mindfuck.
But this effect lessens over time. Doesn’t it? It’s getting easier to see him now. Isn’t it?
Julius waits.
When the man blinks in again, Julius doesn’t even breathe.
The man’s hunched over the low table, making a bright green rectangle on a newspaper with a fat crayon, seemingly more concerned with texture than illustration.
The man looks up. He hands the newspaper to the priest. Other than the crayon scrawl, it’s unremarkable. Julius underarms it.
The man’s eyes are terrified. Terrified.
He says something that makes Julius feel as if all the air has gone out of him.
“God talks to me,” he says.
“God talks to me.” Again. More insistent than before.
And then a third time, a horrified whisper: “God talks to me.’"
“What does God say?”
Julius’s mouth has gone dry.
. “To do something bad,” the man—almost a boy—mourns. “Something *bad.”*
The messaging really ought to be the truth, which is:
*We can't afford to not take care of sick people anymore.
*We can't afford to not house the houseless anymore.
*We can't afford a population crushed by debt.
*We can't afford our carceral state.
*America can't afford cruelty.
Our obsession with ignorant cruelty is not only morally empty, it's *expensive.*
The cost of student debt and medical debt, of houselessness, of incarceration as a growth industry, the loss of life, is expensive.
It's VERY expensive.
America can't afford cruelty anymore.
We are quite aware that there are people who would rather die themselves than see sick people they deem undeserving receive care, but that sort of cruel selfishness is the sort of luxury item only afforded to late-stage Roman emperors, and we can't afford that nonsense anymore.
The Love Party came west in 1787, to make their fortune in the new-formed Northwest Territory.
The “Love Party,” so named after Isaac Love. A bachelor smith and former corporal in the Colonial army, he quickly proved the most capable among them, and a natural leader besides.
The group, setting out from Raleigh, targeting Cincinnati, was made up of a loose and unaffiliated kit of families and fortune hunters, without head or government, but when the guide they hired took ill early in their trip, they found themselves in early danger of failure.
I'm this weird guy who thinks that if you remove a massive unjust crushing burden from the shoulders of millions and millions of people, there will also be a lot of joy, so who give a fuck what selfish self-defeating assholes think.
We're aware that there are those who would rather people suffering under a terrible needless construct that is wearing away at almost every aspect of our national fabric, than see one person get a single dollar they personally feel that person didn't deserve.
And fuck them.
We are going to have to solve our problems without the permission or approval of people who want those problems to exist, and their bullshit selfish reasons for wanting the problems to exist do not constitute a valid argument for having problems exist.
The answer of course is to work together to find a compromise between "simply believing the virus is real" and "allowing yourself to become so completely mindfucked by far-right propaganda you fight the people trying to save your life until you're too close to death to speak."
FOX News and the rest of the American fascist propaganda machine, far-right billionaires, and the entire Republican Party have conspired to use every sort of bigotry as a vector to convince 10s of millions of Americans to enter a completely alternate reality.
Is the problem.
What will snap them out of it?
Not even dying.
Literally not even dying of the lie they've believed will convince them they're wrong.
Certainly no atrocity against others will do it. No level of vulgarity will manage it.
When Bailey Ligneclaire’s bored—like now, between the rush hours—she passes the time counting the fights she’s been in.
*…and the first fight came when you were only ten, up against a teenager whose name you didn’t even know, a local, one of your regular bullies, he had a knife but you beat him anyway, bare-handed…*
Bailey’s small, almost waifish, but if you watch her walk you see how she carries herself, and you understand that the simple black outfit, and the complicated braids arranged helmetlike around her sleek head, are part of a calculated martial air.