Spiritual Destinations of an Anarchist

200 Pages·2014·2.4 MB·English

by  Peter Lamborn Wilson

Spiritual Destinations
of an Anarchist
Peter Lamborn Wilson
Spiritual Destinations of an Anarchist
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Chaos, Eros, Earth, and Old Night:
Radical Neo-Hermeticism and Ecological Resistance
I
Spiritual Anarchism:
Topics for Research
,),)
"Anarchist Religion"?
47
Quantum, Chaos, & the Oneness of Being:
Meditations on the Kitab al-Alef
57
Anarchy & Ecstasy
.91
Evil Eye
IOI
Against Metaphor
113
Secret of the Assassins
115
Secular Antinomian Anabaptist Neo-Luddism
/Z.9
Interview with INTO-GAL
NJ
Phone Interview Uacob Eichert)
17S
"Stain Your Prayer Carpet with Wine"
18.9
Chaos, Eros, Earth, and Old Night:
Radical Neo-Hermeticism and
Ecological Resistance
That a great deal ojbelief must be present ...-
that is the precondition of every living thing
and its life. Therefore, what is needed is that
something must be held to be true-not that
something is true.
-Nietzsche1
Prestidigitation
Nietzsche says we need an "illusion" to keep
society going in the face of the breakdown
threatening it through knowledge-the
knowledge of existential vacuity, the displace­
ment of "Man," the death or silence of God,
the terror of a freedom which is not an ab­
stract idea but a fate. Ifw e are to invent (a word
which used to mean "find out") such an il­
lusion, then we should arrive at one which
works, which is effective. This should be pos­
sible on the assumption that effective action
1 Friedrich Nietzsche, The Will to Power. trans. Walter
Kaufman and R.J. Hollingdale (New York: Vintage, 1967).
507/1887.
I
does not necessarily depend on truth, since
truth does not exist in any literal sense, where­
as effective action can be said to "exist" at least
in some situational sense.
The Will to Power 1s m large part
concerned with the question of action, which
is what makes it so much more valuable
to us now, unfinished as it is, than many of
Nietzsche's finished products. We don't need
his precise experiments (or even his basic
axioms) so much as we need his methodology.
The sections on art and love seem particularly
powerful discussions of the possible utility
of certain illusions (let's call them "myths"
to escape the usual connotations of futility
connected with the word "illusion"). To take
Nietzsche at his word is to envision a society
of free spirits devoted to art and love and the
transformation of the social element, simply
because they-from the superabundance oflife
in them-find such play to be a challenging
and joyful action.
Interesting as we may find such an image,
Nietzsche's method for arriving at it holds
more interest for us now than the image itself.
In searching for an image which could bring
action into being (so to speak), Nietzsche went
back beyond the Enlightenment to Natural
Magic as propounded by the Renaissance
he so admired. In Natural Magic, as loan P.
Couliano points out, we find a program for
2
deploying the imaginal process to bring about
individual and social transformation. The
following proposal arises from methodology
derived from The Will to Power in the light of
recent reading on the history of Hermeticism
or Natural Magic in the Renaissance and after.3
The Reality Wars
If we're searching for a myth that might be
effective, we should perhaps hesitate to ransack
an epistemological system-Natural Magic­
that has been so thoroughly debunked and
abandoned by modern science and philosophy.
And in fact we should certainly exercise
extreme caution in dealing with both the
supernatural and the ideological claims of
2 loan P. Couliano, Eros and Magic in the Renaissance
(Chicago: University of Chicago Press, 1987).
3 See Thomas Frick, The Sacred Theory of the Earth
(Berkeley, California: North Atlantic Books, 1986), a
collection of old and new texts on the Hermetic and
neo-Hermetic theory of the Earth which I found invalu­
able in preparing this article.
3
Renaissance magic, lest our project decay at
once into some form of romantic reaction or
New Age fantasy. What interests us is not the
hoodoo aspects of magic (charming though
they may be) but rather the role played by
Hermeticism in the complex struggle for
paradigm hegemony in seventeenth-century
science.
The players in this game included (1)
the Baconians or proponents of experimen­
talism; (2) the Cartesians or "Mechanick Phi­
losophers"; (3) the Newtonians; and (4) the
Hermeticists. Classical modern science, the
winning paradigm, turned out to include el­
ements from the first three systems but very
little from the fourth. From Bacon it took the
efficacy of experimentalism; from the Car­
tesians it took the image of the world and
Nature as dead matter; from Newton it took
the basic structure of classical physics, with its
imagery of force, energy, gravity, dimensional
space, and lineal time (metaphors which influ­
enced and facilitated the emerging ideology
of capitalism).
From Hermeticism, however, science
inherited nothing except a few odd and
accidental discoveries in chemistry, but no
basic ideas, no major tropes. This is at least
according to science's own official history
of itself. Of course this legend is simply not
true. Newton smuggled one central Hermetic
concept into his system, that of "action at a
distance," to explain gravity. He even used the
Hermetic/e rotic term for it: "attraction." But
Newton never published his secret alchemical
treatises, and for political reasons he disguised
his debt to Hermetic science, thus perpetuating
the decisive betrayal so incisively condemned
by William Blake.
Blake was the last serious Hermetic
radical. Newton and his allies opted for real
power-the Royal Society-and turned their
backs on the embarrassing enthusiasts and
cabalistic conspirators of the Hermetic left.
In doing so, they succeeded in swiping the
Hermetic concept of attraction while utterly
rejecting the Hermetic idea that had always
seemed to accompany and even explain the
mystery of action at a distance-the idea ef the
animate world.
According to Hermetic philosophy
or Natural Magic, the world is alive, and
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