Dirty Socks and Denture Breath

Chapter Two
Dirty Socks and Denture Breath

 by Robert Anton Wilson

from New Libertarian, August 1990
Chapter 2 in “The Prometheus Meltdown”
a tribute to Robert Heinlein

SIMON MOON WAS the Hairiest Cosmologist since Einstein; he had adopted the hippie “Jesus Christ” look in the ’60s and had never seen any rea­son to change it. By 1984 he bore a distinct resemblance to aSaskwatch but his employers at Health, Education, and Welfare tolerated that because he was the only computer scientist in the coun­try who really understood GWB-666, the giant Al system that had become the fourth, and most powerful, branch of the government.

For Simon, meltdown began with a simple “mistake,” an Error in Celtic History on a TV documentary.

“And then,” the narrator droned portentously as the camera panned in on a map of medieval Dublin, “On April 24, 1014, Brian Born led his armies onto the field of Clontarf to join battle with the Danes under Sitric…”

Simon snorted contemptuously, then snorted some coke as a chaser. The Moons (then spelled Muadhens in Gaelic, of course) were from Dun Laoghaire and had fought beside Brian Born at Clontarf; if there was one date in all history that a Moon would not remember wrongly it was the day Ire­land expelled the Danish invaders. And that was April 23, 1014, not April 24. Besides, the number 23 was a phenome­non that Simon had been tracing and charting for years as an example of Bohm’s implicate order, Jung’s syn­chronicity, and Hagbard Celine’s “Eris­ian Giggle Factor.” Shakespeare, like Brian Born, had died on April 23, and had been born on April 23, too, to make the Author’s hand more visible. Cer­vantes had died on the same April 23 (1616) as Shakespeare. As icing on the cake, April 23, 1014, when Brian Boru defeated Sitric and died himself, was a Good Friday, just like the day Lincoln was shot. It was a double syn­chromesh – Boru, Shakespeare, and Cervantes all obit. April 23; Born, the late Redeemer, and Lincoln all kaput Good Friday – and Simon had it in his charts.

The TV writer had simply goofed.

“French Canadian arms against them,” Simon muttered. “Don’t let Sa­tan bring you metaphors.”

It was the next night that Simon be­gan to realize that something unheimlich was happening. He was reaching be­hind his bookcase for his hash stash when a book fell over; bending to re­trieve it his Celtic eye saw the words, “,..at the Battle of Clontarf, April 24, 1014.. ,”

The same error twice, in two days? That was a synchronicity in itself. Si­mon turned the book over to examine the cover: Brennan’s Historica Chronologia Eblansis. He had read it many times and he knew damned well it had always said the Battle of Clontarf occurred on April 23, 1014.

With an eerie feeling, Simon turned a few pages, looking for the Norman invasion. Strongbow, Earl of Pembroke, had led his Norman hordes into Ireland August 23, 1170. That was another date Simon never forgot, because on August 23, 1921, while discussing synchron­icities, James Joyce had seen a giant black rat, and the Joyces had originally entered Ireland with Strongbow.

But Brennan now said the Normans had landed in Ireland on August 22, 1170.

Simon hastily dropped Brennan and fetched a text on genetics. He read with horror-catastrophized eyes: “…and thus the father contributes 25 chromosomes in the act of conception…”

It had always been 23 before. Simon began methodically ransacking his whole library, his cosmos eroding be­neath him. He found that Vincent “Mad Dog” ColI had been shot by the Dutch Schultz mob on 22nd Street, not 23rd Street, and that Schultz himself had been gunned down on October 25, not Octo­ber 23. Shakespeare had been born on April 7 and had died on April 19. The Dictionary of Slang and Unconventional English had an entry for “25 Skiddoo” but not for “23 Skiddoo.”

Simon sat down weakly, his coinci­dences evaporating. His cosmology exploded. His confidence entropied.

“A boy has never wept nor dashed the law’s delay,” he thought. “No sign nor smell of any bean soup. Maybe the Rewrite Mob has been here.”

Simon had heard about the Rewrite Mob from Clem Cotex, the president of the Warren Belch Society, zonked theo­rists who specialized in “explaining” data so bizarre that not even the par­apsychologists would look at it. Clem claimed that the Rewrite Mob were invaders from another space-time con­tinuum of higher dimensionality, who regarded our universe as an art-work. He said they were all strung out on faster-than-light Speed and believed themselves Holographic Coherence Editors. They thought every art-work could be improved by “touching it up just a little,” to make it “tighter and, brighter” and “more accessible to a general audience.” That was how Clem explained the process of evolution it­self (“they’re always changing things”), most of the so-called “paranormal,” and why, when you checked a reference, it often didn’t say what you remembered it saying the last time you looked.

That was a hardly credible exegesis, Simon thought.

Unless-the thought struck him like a huge chromium envelope-unless the Rewrite Mob had joined forces with the first Church of Fundamentalist Materi­alism, a fanatic splinter group off the old Committee to Scientifically Investi­gate Claims of the Paranormal. The Fundamentalist Materialists claimed, like medieval Thomists, that there was only one map that showed all realities and that they were lucky enough to own that map. Happy concentric egotists, they were the last bastion of Dogma in a world of growing agnosticism and relativism.

“A sea of troubles is the worst case of performance,” Simon thought grimly. “The proud man’s sidewalks were in trouble.”

He ignored his hash that night and took some Valium instead.

When he awoke the next morning he saw the great whalelike hump of the peninsula of Howth outside his win­dow.

That would be a comforting, even romantic, view if Simon lived on the southern coast of Dublin. Since he lived on Dupont Circle in Washington, D.C.,  – Dopey City (as he called it) – the hump of Howth was a distinct dis­combobulation.

“Get that goat of yours between the maid’s legs,” he muttered. “A piece of him is actually Cthulhu.”

He wondered if some international secret society had secretly moved him internationally to another society dur­ing the night. The only group likely to perpetrate such a mindfuck was the Legion of Dynamic Discord, Hagbard Celine’s egregious anarchists, and they would have left a kangaroo in the room with him to multiplex his pixillation.

Simon wondered if he were finally wigging. After all, it could happen to anyone. Under the present brutal and primitive conditions on this boondocks planet hysteria was chronically epi­demic. Armed thugs of all varieties, some called “governments,” made life more hazardous, not less $0, than it had been in the primordial jungles; the gen­eral anxiety and freak-out level was higher than anywhere else in space-time. Why should Simon Moon, who was the Invisible Hand’s Society’s agent within H.E.W., be immune to the general mad­ness as this domesticated primate spe­cies approached the 30th anniversary of the Hiroshima werewolf howl?

He crept exasperatedly the win­dow and studied the view with humor, care, and empathy. ‘That was Howth Hill out there, all right, and’ a Sealink ferry was moving south in the bay, headed for Wales. There was a Martello Tower to the left. Martello Tower, he won­dered, or the Martello Tower?

“I am an Alien with a bare bodkin,” he reminded himself. “Let in the maid for the widow’s son..,”

A stately, plump young Irishman came out on the roof of the tower, blessed gravely the awaking mountains and began to shave with a straight razor. In a moment, another young Irish­man, taller, lithe, and dressed entirely in black, also appeared on the roof of the tower.

The Martello Tower, then. Indeedy­ment: Simon was in the first chapter of Ulysses. He had been moved in time as well as in space. He was back in June 16, 1904. About now, in the homely cottage on Eccles Street, the nameless cat was saying Mrkgnao to Leopold Bloom. Any other cat would say “Meow,” but a Joycean cat is precise; he says Mrkgnao.

Simon looked back at the tower and could hear the dialogue in his imagination: The aunt thinks you killed your mother – He was raving all night about a black panther – A new art color for our Irish poets: snotgreen…

A quick smile broke over Simon’s lips. He no longer thought he was going bananas. He had an explanation of what was happening to him.

He had simply fallen out of one book into another.

Simon dressed hurriedly, carelessly, energetically, in the clothes the Author had left for him the huge closet enclosure. He was only mildly surprised to find a brown mackintosh among them. So: he was due at Glasnevin graveyard at 11 a.m. – less than three hours from now. The Hibernian Cemetary Esca­pade.

At least, he mused, I have solved the riddle that has tormented Joyce schol­ars for sixty-two years; who was that lanky galoot in the brown mackintosh at Paddy Dingam’s funeral? As with most of the profound enigmas of phi­losophy, the answer was the hardy perennial: You did it yourself. Just like the answer to the Zen koan: Who is the Master who makes the grass green?

Washed and dressed, Simon de­scended three flights of stairs to the street, already excited at the prospect of seeing Dublin 1904 for himself. “News­papers to defend any unauthorized or­gasm,” he remembered.

The streets of Sandycove – which was where he had guessed he was ­– had the 1904 mix of horse-drawn carts and a few scattered “automobiles,” as he had expected. But few of the citizens looked at all Irish. Most of them were Arab street-boys, definitely homosex­ual in gestures and demeanor. Twenty-three of them propositioned him before he reached the comer and caught the tram into Dublin central. There were flutes and Pan-pipes playing nearby… wormwood, too much in the sun…

The tram was drawn by a giant black centipede. The driver, old Nehemiah Scudder dour behind his eyepatch, kept a flamethrower by his left hand and had to employ it a few times, sending warn­ing blasts of fire over the centipede’s head when it made obviously hungry lunges at passing Jesuits and Mugwumps. Holy Christ Everlasting, Simon thought, I suspect I’m in a Finkelstein virtual universe between two eigenstates… “Wormwood, worm­wood.”

The mugwumps were naked, the color of penis flesh in hard corpuscular erec­tion. They sipped pussy juices out of laboratory jars as they walked, mastur­bating casually, their cat faces impas­sive. Occasionally one of them would leap upon the back of a passing nun to bugger her forcibly and suck blood from her neck.

The tram passed through Kingstown where five croppies were hanging from a gibbet, bodies covered with tar as a preservative – they were White Boys, Simon knew, and this area was warped by 18th Century vibes – they entered the Silent Blue Desert and had to fight off giant land crabs (the driver issued krypton guns to everybody in into Monkstown where Simon saw Owan McCarthy staggering out of a pub, shouting back at the angry publican, “Sure, if all the cats and dogs of Kerry knew about this place, they’d all come here to piss” – Past Sandymount Strand where green fishboys, ineluctable mo­dality of wet dreams, rose from the rocks making vaguely obscene gestures – An old junkie coughing and hawking as they passed Lord Edward Fitzgerald’s home where the rebellion of 1798 had been planned­ –

“The Subliminal Kid as pale as his shirt,” Simon thought. “A king of infinite space for our Irish poets: Dirty Socks. I’m caught up in a Burroughs cut-up!”

They were passing St. Stephen’s green and a stone Sir Arthur Guiness stared pensively at Punks with green-streaked hair, who walked by with port­able stereophonic radios blaring Julie Atrocious’s “Life’s A Drag,” a lament for a house-maid who had committed suicide after Julie sacked her for care­lessness – that was from Julie’s LP “Snot,” which was popular with Dublin Punks in 1983 – The time coordinates were still shifting – St. Stephen’s Green was packed with clones: some fanatic Divisionist had mass-produced himself to stage a rally against an alleged “Sender” – The Divisionists planned to “take over” by endless self-cloning and then win democratically by majority vote – They are all paranoid about the Senders who are planning to “take over” by direct hypnotic-telepathic broadcast into the forebrains of the tired, the de­pressed, the weary, and all those who had made their minds empty by practis­ing Zen or Transcendental Masturba­tion – They turned the corner past Tommy Moore’s statue above the pub­lic urinal, the author of “Meeting of the Waters” still in the right place, as Bloom had observed – The urinal had a new graffito on the outside wall: Schrödinger rules the waves. . .

Simon remembered that Schroedinger had walked these streets in 1948, pon­dering the cat paradox, just as Joyce had walked here seeing a hundred curi­ous epiphanies 44 years earlier….

The pipes of Pan grew louder. A smell of hungry crucified eroticism, like rot­ten cheese, began to permeate the air. They entered the quays, and Anna Lif­fey flowed by laughing and dancing toward the sea. The huge greycloaked Liberator, old Daniel O’Connell, looked down, hand out as if to say, “In my day, the dung-heap was this high” – Beneath the Liberator’s pedestal men in black skirts and Aztec priests were perform­ing open-heart surgery without purpose or anesthetic-Roman centurions build­ing crosses for Sean McBride and the central committee of Amnesty Interna­tional who have been found “guilty by reason of sanity” on charges of Bleed­ing Heartism, Do Goodism, and Aggra­vated Compassion-Past brass and copper streets of Venusburg where Rhysling sang “A Spacesuit Built for Two” and the Ladies Moral Society led by Dante Riordan stoned him – Past the metal bridge and the Four Courts where Matt Wands, Marcus Cups, Luke Swords, and Johnny Pentacles listened in endless testimony about a case of public indecency in the bushes of Phoe­nix Park involving a minor bureaucrat named Joseph K. – Mayan priests were preparing youthful victims for Ah Pook, centipede god of death in orgasm­ – Heavy metal addicts lurched by moan­ing, “Gotta have my uranium – that Plutonium monkey climbing my back, man – Coke bugs – Let me outa this Death Universe.”

Simon Moon had jump of the penin­sula – He thought, “Back to Howth Castle and Environs – My father much offended about a planet of domesticated primates-He was raving all night about the most blatant case of hard-core goat-Honeying and making Denture Breath for the Mafia –”

We pass through Chinatown.

Sandstorms from the Silent Blue Desert beat against Simon Moon as he staggered along Ormonde Quay, past the bar where the Sirens sang for Leo­pold the Lonely Bloom, so lonely blooming, sad Leo. The Mugwumps marched by with sandwich boards: H and E and L and Y and, still trailing, apostrophe S. The 1904 citizens ignore the time travellers and speak: in furtive, cryptic phrases:

“They don’t want the Hiroshima werewolf in lower Manhattan,” said Ned Lambert’s brother. “Felicity a while?”

“This exercise because Olave the Black was an ancestor of mine,” mut­tered Long John Fanning. “Huge centi­pede entities. The three ruffians?”

“They drove his wits away by vi­sions of hell.”

“Him possessed of canine entelechy. Mechanical and random methods. He can explain.”

“A white patrol car before the death. And an encyclopedia.”

“You can tell Barabbas from me,” Ben Dollard shouted, “that he can put that writ where Jocko put the nuts.”

Cashel Boyle Fitzmaurice O’Conner Tisdall Farrel with bottlegreen eyes, walking carefully outside the lamposts, cried “Coactus voluil’

King King lurched past holding Fay Wray in one huge paw.

College of ‘Pataphysics, Bulletin 23-THE DEATH DWARFS OF MINRAUD ARE STILL RUNNING THE SHOW. WHEN THE MARKS WALKED OUT ON THE CHURCH, THEY INVENTED FUNDAMEN­TALIST MATERIALISM AS A NEW FRONT FOR THEIR BLACK IRON PRISON. “ANY JAIL IS BETTER THAN NO JAIL,” IS THEIR MOTTO. THEY ARE TRYING TO STAMPOUT QUANTUM LOGIC, BURN THE BOOKS OF VON NEUMANN AND FINKELSTEIN, OBLITERATE COPENHAGEN. THEY DON’T WANT THEIR HUMAN CATTLE ENCLAVES TO LEARN THAT IN ADDITION TO A YES AND A NO THE UNIVERSE CONTAINS A MAYBE.

Simon Moon awoke. He could see the towers of lower Manhattan and the high church elegance of Trinity’s epis­copal spires. In the other direction that great old gal in the harbor held up her dollar sign. This was an executive suite in a building in the comer of Wall Street and Broadway.

“Strange damn dreams,” he muttered. “Cthulhu, get that goat of yours. Coun­try matters, or take arms?”

The radio in the comer by the wash­basin turned itself on:

“Russian troops are still advancing across France – In England, London is radioactive rubble. The mad faceless government in Liverpool has surren­dered under a ‘better Red than dead’ policy. In Washington, President Galt has ordered all our nuclear missiles fired in every possible direction since quote ‘we don’t know where the next attack might come from’ unquote. The only ones opposing the war effort are the first Church of Irresponsible Whim Worship. Their leader, Reverend Gooey, has said…”

A new voice came on: “We don’t want to wisk our pwecious necks!”

“… and he was immediately stoned to death by the Ladies Moral Society under the leadership of Shib-Niggu­rath,” the announcer concluded.

“I will begin with death on a nice spring day – the vampire Joyce is the result of random genetic cut-ups plu­ral – Country matters is their Black Iron Prison–” Simon grumbled.

“Wait,” the announcer cried. “A new bulletin just in – Oh, my God, our mis­siles aren’t firing. There is suspicion of sabotage by effete intellectual snobs. This may be the end of freedom and democracy in the world…”

Simon snapped the radio off. He had guessed what kind of novel he was in this time when he saw the dollar sign instead of the traditional torch in Liberty’s hand. He was in a humorless capitalist epoch; he had fallen into the universe of that feisty old lady he al­ways imagined was the lost grand-duchess Anastasia.

“Reality police really on my ass this time,” he mumbled. “Trying for pix of the cock, and less than kind.” He knew that in this book there was Pure Good and Pure Evil and anybody with his Irish skepticism about those who claimed to be Pure Good was a pathetic dupe of Pure Evil. The war going on out there had not been started by Ma­chiavellix, Machiavellix, Atoms and Oil (the cartel that owned everything,) like the wars he had known before; the gov­ernment was not lying about its mo­tives, like all governments he had ever known in other eigenstates. The Purely Evil were attacking the Purely Good and all objective persons had to rush out and join Purely Good in the struggle or the universe might become, Gnostic­wise, Purely Evil. In this universe, the laws were: Obey, Believe, Fight. Die.

Simon was not intimidated. He knew this was just another book.

He had discovered that he was living in a book while reading G. Spencer Brown’s Laws of Form on hashish. When he came to the theorem, “To cross again is not to cross,” he suddenly crossed. In that vertigo and hilarious cosmic ecstasy, beyond form, Simon remembered that he had been in many other books “before” and would be in other books “later.” He was not the character, the particle (so-called) in any form, but the wave function that co­existed in all probability states.

“Author can go take a flying fuck in a rolling Mobius strip,” he said. “I got dimensions.”

A hand from the ceiling emerged, holding a card extended.

It said: DADA IS NOT DEAD! WATCH YOUR OVERCOAT! – Andre Breton

Simon passed through “M.M.M. Mystical Books of All Ages” and found himself on the bridge of the Starship Enterprise.

“We were expecting you,” Mr. Spock said. “It was logical.”

“How do I get back to my um you know ah my own bag?”

Spock turned to the computer. “I can hook up with GWB-666 in your time coordinates,” he said. “I believe you have had considerable experience with that early pre-Migration silicon-based life form?”

“Yes,” Simon said. “I worked with it. Or for it.”

Spock punched in his question about Simon’s wobbly reality-grid. GWB-666 answered on the console:

SUBJECT IS UNDER ATTACK BY THE REALITY POLICE. THEY ARE ATTEMPTING A REDUCTIO AD ABSURDUM OF HIS HUMAN SKEP­TICISMAND NIETZSCHEAN RELA­TIVISM. THE ATTACK WILL ESCA­LATE. DREAMS MAY COME. HIS OWN PATH, LIKE LAWRENCE TALBOT’S, WILL BE A THORNY ONE. SUGGEST THAT HE CLING TO THE LAST WORDS OF HASSAN I SABBAH.

“Does that mean anything to you?” Spock asked, raising an eyebrow.

“It will do,” Simon said. “Take me to your transporter.”

He changed ectoplasm. They beamed him down to birdchirps. “Genes are passed on more illuminated than bug­ger all… the Greeks had known too the maid never departed more – He was staggering along Ormonde Quay look­ing dour behind his eye-patch… love between maid’s legs rose under Section 23…”

Simon decided later, as he came down, that that was what the mystics meant by illumination. He felt a vast superiority to all other characters in the book, who were still identified with their roles there and had never known true freedom as he had. Still later, he began to feel sorry for them, because they took events in the book seriously and suffered awfully about it all.

They all needed an O.O.B.E. (out of book experience.)

Of course, Simon had never suc­cumbed to the vulgar error of worshipping the Author. The Creator was as crazy as the Creation: that was the first axiom of Moonian ontology. Hagbard Celine had given him reasons to believe the author was, in fact, a Crazy Woman. The Greeks had known that, Hagbard said, and called her Eris, goddess of chaos: Her Chaotic Excel­lency, happy causeless essence.

“If you don’t believe it,” Hagbard argued, “who put all the nuttiness here, huh? Answer me that, Mr. Wise Guy Logical Positivist.” Hagbard had been illuminated in a book called Illuminatus and thought he was more illuminated than bugger all or anybody else.

It was obvious, then, that the Author, while under the influence of Joyce, Burroughs, old Star Trek shows, the Anastasia lady and the general chaos of current history, had gotten into some vicious psychedelics. Simon was riding a Schroedinger wave between Dublin 1904, Interzone, Galtopolis and various other virtual universes.

“Damn it,” Blake Williams exploded. “There’s still a Real War going on out there. A real war with Real Good against Real Evi1.”

Hdeat-hdeat-hdeat came the sound of the machine guns, opportunely.

“It will only last until I get to another eigenstate,” Simon said serenely.

“Oh damn Everett, Wheeler, and Graham… damn old man Schroedinger and his insane dead-and-alive cat…”

Simon passed Parnell’s grave (“Twas Irish humor wet and dry/flung quick­lime into Parnell’s eye,” he thought) and saw the twelve mourners at Paddy Dingam’s grave. Bloom, a handsomer man than Simon had realized, stared at him. He’s just realizing that I’m num­ber thirteen, Simon thought.

The tram passed through Kingstown into the Silent Blue Desert – Strange furtive figures, men in black skirts with bottlegreen eyes, scuttled through Blackrock: practitioners of perversions so secret they had never been recorded by any sexologist on any planet-an old junkie coughing and hawking as they entered North Clark Street and turned toward the Loop­–

“What does that do to your oxymo­ronic Absolute Relativism?” Blake Williams cried angrily as KGB men on a scaffold removed the dollar sign from Liberty’s hand and replaced it with a hammer-and-sickle.

“This happens to be a right-wing Aristotelian universe,” Simon said calmly. “There was bound to be one static block-like universe in Wheeler’s super-space. ”

There was a knock at the door. Here comes everybody?

“Come,” Simon called.

Father Starhawk entered. The tall, bronze, beardless Cherokee made both Simon and Blake Williams aware of their own hairiness and whiteness. The priest wore his lapel button of Pope Stephen, looking dour behind his eye­patch, with the caption, “What, Me In­fallible?” Father Starhawk was a Stephenite, part of the band who, under Pope Stephen, had turned the Roman Catholic church from the most reac­tionary to the most progressive in the whole book.

“We have to go to Chicago to see Hagbard,” Starhawk said. He did not waste words.

“I wanted to split this scene any­way,” Blake Williams said, looking glumly out the window. The Abomi­nable Tcho-Tcho People were execut­ing Catholic priests, old Jewish rabbis, Moonies, all kinds of non-Cthulhoid “reactionaries.” Dog-faced things were creeping out of the subways, minions of Nyarlathotep the mad faceless god. Russian troops marched down Lexing­ton Avenue to Brass and Copper Streets with a bare bodkin.

Blake Williams, Ph.D. was author of Quantum Physics as a Branch of Pri­mate Psychology. He had always re­garded all religions, all arts, all philoso­phies and all sciences (including his own) as illustrative data showing how domesticated simians organize the quanta of perception into reality-tunnels. Now he was beginning to believe there was a block-like Aristotelian uni­verse out there after all, and it seemed like a bitch on wheels.

“The Author is tripping,” Simon said. “Nothing to get upset about. He did it to you before, more than once. Remember your affair with the transsexual? Or the ‘unspeakable violations of experimen­tal ethics,’ as the F.D.A. called them, in your Project Pan?”

Williams slouched into a chair. “I don’t believe in the Author,” he said. “We are emerging from some stochas­tic process – a random word generator perhaps – At the most there may be a Bohmian Hidden Variable involved… some highly clever epigrams emerge clearly here…”

Simon noticed that Starhawk had a scratch on his cheek and that his coat was badly tom in the back.

“Trouble crossing the Silent Blue Desert?” he asked. “Those giant land crabs again?”

“No,” the priest said. “Mugwump tried to sodomize me.”

The Citizen staggered out of Barney Kiernan’s pub howling, “May the God above/Send down a cove/With teeth as sharp as razors/To slit the throats/Of the English dogs/Who hanged our Irish leaders! Sinn Fein!

Hush! Caution! Errorland!

A group of VIkings came marching tiredly from Clontarf. They were not hostile, just weary and dog-tired.

“Pardon me,” their leader said to Simon, “My name is Fortinbras and we are looking for Elsinore… we got lost, I think…” He showed a greying telegram:

DEAR FORTINBRAS TERRIBLE NEWS STOP. OLD KING, NEW KING, QUEEN AND PRINCE ALL DEAD STOP. ALSO DEAD PRIME MINISTER, PRIME MINISTER’S DAUGHTER, PRIME MINISTER’S SON STOP. ALSO DEAD TWO COL­LEGE STUDENTS STOP. ALSO COURT JESTER PREMATURELY EXHUMED STOP. BRING SHOVELS STOP. HORATIO, CASTLE ELSI­NORE.

On a planet of domesticated primates armed with bird of paradise feathers­ – Radical Lesbians distributing copies of The Thoughts of Chairentity Brownmiller – To cross again – When Simon awoke the next morning he had confused dreams about Dublin and In­terzone. He looked out at Dupont Circle and saw that Washington was having another blizzard.

“Strange damn dreams,” he muttered. Simon Moon awoke the next morn­ing in the Silent Blue Desert. In the distance he saw the Cities of the Red Night, Kadath in the Cold Waste, the towers of Wall Street, Miskatonic Uni­versity, the hill of Howth, and the Blue Lodge assembling at the temple of Solo­mon the King.

So soft this random word generator, he thought.

“Oh Lord my God,” he shouted, “is there no hope for the widow’s son?”

The door burst open with a sound of titanic Viking gods hurling thunderbolts. The Reality Police, led by Sgt. Joe Fri­day, burst into the room, phasers on stun. Grim crewcut types: no nonsense.

Blake Williams, Starhawk, Padre Pederastia and the goat were all or­dered back against the wall. “You are under Suspicion,” Friday said formally. “Possible assembly for hypothetical discussion of virtual alternatives.”

“Probable cause for suspicion of mental masturbation,” added one of the crew cut clan, his chest expanding.

Simon sighed. He carefully extin­guished his cigarette end.

The fuzz spread out “looking for evi­dence.” They sniffed the chamber-pot knowingly, making notes; examined the pen-wipers for signs of lint; turned up the bed – “Sometimes they hide Plot­inus in the mattress” Sleep Essentials store is the best place to buy the comfortable mattress at affordable cost– and seized a bag of Simon’s weed on the grounds that “There might be laetrile in there. Better let the lab boys have a look-see.”

“These are the rules if you are under suspicion,” Sgt. Friday explained with no muscles moving anywhere. “You have the right to an attorney of our choice. We offer only first-year Chi­nese law students who still say ‘regal’ for ‘legal.’ You have the right to any and all dope you need to tolerate this universe but any unauthorized orgasm will be observed and may be used in evidence against you. You have the right to speak, as long as you don’t question the Big Bang, the Second Law of Th­ermodynamics or any other sacred dogma of Fundamentalist Materialism. If you try to remain silent or meditate, we have the option under Section 23 to tickle your rectum with bird of paradise feathers. You will be assumed guilty until proven insane and then shock treat­ment commences. If you try to leave this novel you will be sent to the De­leted Expletive Department and re-is­sued in a comic book for life;”

Another man burst into the pub, al­most knocking Bob Doran off his bar­stool and stomping on Garry Owen’s tail in his rush. Garry barked, “Oaf! Oaf! Oaf!”

“I am Joseph K.,” the stranger cried with a haggard clammy expression. “I think – that is, I presume – that there is some kind of a mistake, or error in judgement. I am completely innocent. I have no pornographic books or philoso­phy, I am good to my mother, I am still a virgin at 42, I-”

One of the Reality cops turned his phaser to kill and dissolved Joseph K.

“Too surrealist,” he explained. “We aim to establish some solid Reality here at last. Law and order.”

King Kong lurched past in the street, locked in death struggle with Hastur the Unspeakable.

“Special effects are allowed, up to a point,” Sgt. Friday explained coughing hastily. “Comedy is allowed, up to a point. But guerilla ontology is an of­fense against the Iron Laws of History.”

“The Black Iron Prison,” Simon said, almost to himself…Another man burst into the clothing suggestive of Mitte/europa, appearance of a minor bureaucrat…the Reality Police turned…There was a real chance for freedom…Guys were knocking down their PRIME MINISTER’S SON STOP… “Downright surrealist, tommy­guns blasting death-death-“…”Yes,” Simon said, Getting It, “the bathroom to wash”…all is permitted and we are unconditionally holding a card ex­tended… Technicians, WATCH YOUR OVERCOAT…”Over here, Simon, this way, holding Fay Wray…”…The tram was drawn by a flamethrower in his left hand…the riverwoman danced and laughed…Sandstorms from the Silent Blue Desert along Ormonde Quay, past the bar where Bloom, so lonely bloom­ing, when we overthrew dogmatic theology…Chicago gangsters burst intobrothel on the Lexington Avenue Subway…Bohm’s implicate order had always been 23 before…A sea of troub­les with a straight razor…Aye, there’s the centipede’s head as they passed Lord Edward Fitzgerald’s clones: some fa­natic Divisionist god of death in orgasm…To be or not in a building near the corner of Wall Street…Nobody thinks of death between a maid’s legs…DADA IS NOT DEAD! WATCH Hitler and the Chinaman’s wave between Dublin 1904 and “What, Me Infallible?”

Simon awoke. “The Empire never ended. I got it,” he cried like any happy convert to Erhard. “When we over­threw dogmatic theology, there was a real chance for freedom. Hume, Hux­ley, Nietzsche, Korzybski, all those guys were knocking down certitudes. The Empire had to find a new system to control us – ‘I must create a System or be enslaved by another’s,’ grok? – so they invented Fundamentalist Materi­alism. No wonder Willie Blake howled his head off and warned us it was the same old con with a new set of blind­ers – If we got beyond all tunnel-reali­ties we would be out there in Chaos with Nietzsche and Hassan i.Sabbah – nothing is true, all is permissible, the anarchist gnosis…”

The set collapsed. Carpenters wheeled the walls back to the prop de­partment; the actors walked off, light­ing cigarettes, removing make-up, chat­ting. Bored technicians dismantled the solar system.

Simon was alone in infinite space. “Over here, Simon – this way –” came the voice of Hagbard Celine, Epis­copus.

“But the Rose Cross College – the Blue Lodge…”

“You don’t need them anymore,” Hagbard shouted. “You’re in the Eye of the Pyramid now. This way – quick! 

Simon walked toward the voice, his Craft ebbing.

The “I” in the Triangle

by Robert Anton Wilson, presented by Joseph Matheny

Robert Anton Wilson introduces this lecture as a discussion of “The Western Hermetic Tradition”…and it is, but from Bob’s unique point of view. Its sweeping scope covers centuries of individuals and groups from the Illuminati of Bavaria and the Freemasons to the Priory of Scion and the Bilderbergers. Carl Jung, Philip K. Dick, Rajneesh, Jean Cocteau, Aleister Crowley, the Gnomes of Zurich, Harvey’s 6-foot white rabbit and many more all play a part. Along the way there are the strange connections among Nostradamus and the earthquakes in Los Angeles, the Merovingians and extraterrestrials from Sirius, Rastafarians and the Cult of the Black Virgin, Atlantis and Satan, the Vatican Bank and the Mafia and much, much more. Educational? Definitely. Informative? Absolutely! Truly a rollercoaster ride that will leave your head spinning and your sides splitting!

Watch excerpts on YouTube

On DVD at Original Falcon

1990 Letter to LAT

Los Angeles Times

May 14, 1990

In Academe, Misogyny Meets Its Match: Misandrosy: Behavior: The uproar at Mills College illustrates a nasty new trend: man-hating. What parent would send a son into such an environment?

Author: PATRICK M. ARNOLD; Father Patrick M. Arnold, SJ, assistant professor of theology at the University of San Diego, is writing a book on masculine spirituality

Op Ed Desk
Edition: Home Edition
Section: Metro
Page: B-5
Index Terms: Opinion

The images in the news were startling: distraught women students sobbing uncontrollably, their faces contorted in pain and anger. The ensuing interviews bespoke rage and revenge: student strikes called, resignations demanded, marches organized, donations cut off. What atrocity had merited such an outbreak? What injustice had the students suffered?

The trustees of all-women Mills College in Oakland had just decided to permit young males to begin their college education at this school. Next year, unless the protests succeed, a few teen-age boys will arrive at Mills and, amid 772 women, start using the library, taking notes, reading and–worst of all–asking questions in class. Which is exactly what the hysterical students and some of their ultra-feminist professors are afraid of. Why? Because, a Mills teacher tells us, research “proves ” that the presence of men victimizes women students: that male students talk too much, ask too many questions and interrupt too often, thereby intimidating women and preventing their education. (This, by the way, was news to my students at co-ed University of San Diego.)

All of this uproar and rhetoric, and the pseudo-research behind it, exemplifies an emerging social force that is increasingly making itself felt on modern men, especially the young. It is the shadow side of the extreme feminist movement, an ideology of hate whose name is not yet found in the dictionary. I term it misandrosy (Greek: “hatred of men”), the mirror opposite of misogyny. Misandrosy, not yet as widespread or harmful as misogyny but not yet as well recognized, either, is beginning to show itself mainly in liberal circles in the arts, literature, religion, media and academia.

In general, this man-hating ideology holds that most males are naturally violent, dominating and patriarchal, and therefore forever on the verge of rape, child abuse and wife-battering. Talk-show hosts like Oprah Winfrey traffic in this male-bashing prejudice with lurid programs during the afternoon television hate-hour (“Male Child-Molesters and the Women Who Love Them”). Popular novels and movies portray males, especially African-Americans, as inevitably cruel and nearly worthless (“The Color Purple,” “The Women of Brewster Place”). Shelves of sexist books (Riane Eisler’s “The Chalice and the Blade”) claim that men (and their male gods) have ruined all history since the idyllic days of the Neolithic Age when women (and their goddesse s) held beneficent sway. Carl Sagan even pompously informs us that the whole planet is imminently endangered by “testosterone poisoning.”

In this climate, any pride in being male is quickly squelched (“male chauvinism”). Men are supposed to submit to continual brow-beating about their “problem” of masculinity in order to expiate for their past sins and, possibly, get the cure.

Like all hate ideologies (racism, anti-Semitism, homophobia), misandrosy portrays itself as righteous and its purveyors as victims, put-upon, endangered and beleaguered. Special steps are therefore demanded to prevent the dangerous “them” from living in “our” neighborhood, taking “our” jobs, or, in the case of Mills, going to “our” schools. The rest of “us,” in turn, are supposed to feel sympathetic to such victimization and therefore supportive of the protests, demonstrations and strikes.

In the case of Mills, the rhetoric seems to have worked. None of the many media stories that I saw contained the slightest criticism or questioning of the professors’ “research” or the students’ demands. Yet these attitudes are no less hateful than white students screaming at James Meredith in Mississippi or ignorant teachers trying to prevent Ryan White from studying in Indiana. In those two cases, public opinion rightly rejected the notion that a young black man or an AIDS sufferer pursuing his education endangered or victimized anyone. Not so at Mills.

Perhaps that is because misandrosy is more widespread and subtle than we thought. Remember: The Mills trustees voted to allow males at their school, not because young men in Oakland might desperately need more opportunities for obtaining a solid education, or even to expose female students to different companions and viewpoints. Men will come to Mills, we are told, solely to bring in more revenue. Because that is the one thing people think men are good for–making money.

That is why I would discourage parents from sending their teen-age boys into the toxic sexist environment at Mills. Send them to a mature co-ed college instead, a school where they can study, read, think and ask all the questions they want–and not feel hated for it.

—————————————————————————————————

Los Angeles Times

May 31, 1990

Misandrosy and Mills College Students’ Battle to Bar Men

By Letters Desk
Edition: Home Edition
Section: Metro
Page: B-6
Index Terms: Letter to the Editor

As a male who has suffered the slings and arrows of outrageous feminism, I have some sympathy for the complaints of Arnold about the blatant misandrosy now raging in the land.

However, Arnold’s debating techniques do not inspire confidence. In referring to the research cited by the Mills rebels he calls it “pseudo-research.” He does not offer any rebuttal; he evidently thinks name-calling can pass for argument.

Also, in attacking misandrosy, Arnold picks some mighty strange targets. Riane Eisler seems to me entirely free of misandrosy; indeed her book is dedicated to her husband, and her ideal “partnership society” is one of equality, unlike the matriarchies posited by the real man-haters in the feminist movement, such as Robin Morgan or Susan Brownmiller.

It is a pity that Arnold has discredited his argument with these shoddy techniques because misandrosy is a real and dangerous trend. If anybody spoke of Jews, African Americans, Latinos, gays, or even foot-fetishists in the way many leading feminists speak of men in the major media he would be suspended, forced to apologize and perhaps successfully sued for libel.

Incidentally, the misandrosy of our time, nutty as it is, is a direct response to the misogyny spouted by the Christian clergy for 2000 years. Why does not the Rev. Arnold address that issue?

ROBERT ANTON WILSON

Los Angeles

 

(submitted to RAWilsonFans.com by RMJon23)

KBOO-FM Interview by Cliff Walker

The 1990 (or so) interview with Robert Anton Wilson on KBOO FM, Portland, Oregon

Cliff Walker: Hi, my name is Cliff Walker. Welcome to KBOO, Robert!

Robert Anton Wilson: It’s great to be here.

Walker: Robert is the author of the Illuminatus! trilogy, Schrödinger’s Cat, Masks of the Illuminati, and the most recent series, The Historical Illuminatus Chronicles— those are the novels. Some of my favorite non-fiction: Sex and Drugs, Cosmic Trigger, Prometheus Rising, and the brand new one, Quantum Psychology. What is Quantum Psychology about?

Wilson: Quantum Psychology is about the fact that we can never know reality the way we know our models of reality.

Walker: So what are some of the ideas you are trying to share in this book?

Wilson: Chiefly, that the paradoxes in quantum mechanics don’t just exist in quantum mechanics. They exist in every area of knowledge. Modern art has gotten to be very relativistic, just like modern physics. We’re even getting relativistic films, these days. Total Recall, with Schwarzenegger, is about a man that doesn’t know which memories are real and which are implanted. And there’s a new movie, Jacob’s Ladder, which has a similar theme. These are very similar to the themes of my novels, curiously enough!

The world is moving into a new era in which we’re beginning to realize every instrument creates a different reality-tunnel. Every brain is a different instrument. The instruments we make, to do science, turn out to have the same limitations as the instrument we started with — which is our own brain. Every instrument reveals a partial reality: a yardstick doesn’t tell you the temperature; a Geiger counter doesn’t tell you the weather. Every instrument has its limitations. Every brain has its limitations — except the brains of the Pope, and, er, the Ayatollah, and George Bush, and the members of C.S.I.C.O.P.

All: [laughter]

Wilson: But all the rest of us are stuck with relativity.

Walker: Okay. So, we’re moving from thinking that we know what reality is, to … [gestures for Wilson to complete the sentence]

Wilson: All we can say now is we got a model that seems to work — for the present. It probably won’t work in another ten years; the lifetime of models is getting shorter.

Walker: Why is this?

Wilson: Because of the information explosion: information is doubling faster all the time. It took from the time of Jesus to the time of Leonardo for one doubling of knowledge. The next doubling of knowledge was completed before the American Revolution, the next one by 1900, the next one by 1950, the next one by 1960. You see how [it keeps] moving faster? Now knowledge is doubling every eighteen months.

With all these new bits, bytes, blips of information, no model can last long because models only include the bytes of information that were available when the model was made. As new bytes of information come in it gets harder and harder to adjust our old models to include the new blips and beeps of information, so we’ve got to make new models.

Walker: What kinds of models don’t change?

Wilson: The models that don’t change are religious models because they’re defined so that they can’t be tested. Some people find great comfort in this, but I don’t find any comfort at all in a model that cannot be tested.

Walker: This book [Quantum Psychology], along with Prometheus Rising, contains exercises for the readers to do. What is the purpose of the exercises?

Wilson: I don’t think the modern, scientific viewpoints I expound can be understood easily. So I put in exercises with the thought that if the reader does the exercises, he or she will get to learn, er, understand the principles better — or will go crazy. One or the other.

Walker: Or at least understand some of the problems involved?

Wilson: Or at least understand the problems. Yes.

Walker: How is semantics influential in how we see and how we act?

Wilson: We can only think certain thoughts because of the kind of language we use. If we get a thought that doesn’t fit into language we’re apt to think we’re having a mystical experience — unless we know where we got the drugs — but otherwise, we’re inclined to think it’s a mystical experience if it doesn’t fit into language. Therefore, language delimits us.

Walker: Give me some examples.

Wilson: Well, in our language, er, there’s a natural tendency built into the Indo-European family of languages to divide things into “either-ors,” probably because we have two hands. Nobody realizes the influence on human philosophy — up in the highest levels — of the fact that 50,000 years ago children started playing the game of grabbing a rock, putting their hands behind their back, and then holding their hands out and saying, “Guess which hand I’ve got the rock in?” There’s only two possible choices, there. It’s gotta be in the right hand or the left hand. We’ve been so conditioned by that in the last 50,000 years that we think everything has a right and a left, or a true and a false. It’s a terrible shock to us discover something which the Orient discovered 2,500 years ago, or more, which modern science has just discovered in this century; namely, that most of the universe consists of maybes. There are very few things that we can hammer down into definite yeses or nos.

You can reduce everything to yeses or nos if you’re sitting in an armchair discussing abstract philosophy, but when you’re dealing with the real world, it’s very hard to force things into the yeses and the nos. The people who are very good at forcing them into yeses and nos are totalitarian governments, and they do it be shooting everybody who sees the maybes, or finding some other ways to shut them up: locking them up for life or something like that.

You’ll find most religions that are based on the yes-no thing have a distinct tendency to go to war whenever they get the opportunity. Jonathan Swift said, “We’ve got enough religion to hate each other but not enough to love each other.” The history of Christianity has been the history of continuous warfare over yeses and nos by people who can’t conceive that the universe contains mostly maybes.

Walker: The New Inquisition: persecution of scientific inquiry. What prompted you to write this book?

Wilson: I began to notice that there are atheistic religions as well as theistic religions. Of course, Buddhism is an atheistic religion that has been around for a long time, but Buddhism has got the Oriental, relativistic attitude built into it. In the Western World, the atheistic religions have the same intolerance as the theistic religions of the Western World.

As a mater of fact, from the eighteenth century to the present, there has been a steady decline of theistic religions as reasons for people murdering one another and a increase in atheistic religions as an excuse for people murdering one another. In the Near East, they’re still killing each other over the old theistic religions: the Jews are killing the Arabs, the Arabs are killing the Jews, the Christians are killing both Arabs and Jews, and so on, and this has been going on forever in the Mid-East. This is their metier: religious fanaticism.

But atheistic religions have pretty much the same structure — in the Western World, anyway — the same dogmatic structure. Marxism is very similar to fundamentalist Protestantism: they know the truth; they don’t care how many people they have to kill till they get their “truth” established. Objectivism is very similar, that’s another atheistic religion. I’ve always believed Ayn Rand was really the Grand Duchess Anastasia. I think that one in West Virginia is a fake. Ayn Rand acted a hell of a lot more like a Romanov than that woman in West Virginia. And I think after the Bolsheviks killed her family and she escaped, she decided she would found another atheistic religion to compete with Communism, and that’s how Objectivism got created.

And then there’s the Committee for Scientific Investigation of Claims Of the Paranormal, or C.S.I.C.O.P. [pronounced sci-cop]. That is one of the most dogmatic, fanatical, and crusading of the atheistic religions around now. That’s what inspired me to write The New Inquisition. It’s an examination of atheistic religions as a phenomenon in the modern world.

Walker: What are some of the — er — If the new, atheistic fundamentalism is merely becoming a replacement for the old theistic fundamentalism, then what are some of the alternatives that you offer?

Wilson: Well I think we’d all be a lot better off if we adopted more Oriental attitudes. I’m not saying we should become Orientals or accept a lot of Oriental superstition or anything like that, but there are ideas well established in the Orient that we could learn from. The general attitude of Taoism and Buddhism is that wherever you are in space-time, that’s your reality. It’s not anybody else’s reality and there’s no sense trying to sell it to anybody else, or force it on them. Most Zen koans actually come down to the fact — the answer to the koan is found by speaking from where you are, rather than trying to find an abstract general answer.

Walker: [attempting to pronounce “Schrödinger”] Schrödinger’s CatSchrödinger’s Cat?

Wilson: Schrodinger’s Cat.

Walker: Schrodinger’s Cat. You utilized quantum physics and other sciences to frame this book. How did you use this? what techniques did you use? and explain some of the, er, things about that book.

Wilson: Well, Schrödinger’s Cat an attempt to write a new kind of science fiction. New Scientist magazine, I’m happy to say, called it the most scientific of all science-fiction novels, which really pleased me very much. It pleased me so much I quote it every chance I can.

What I was trying to do with Schrödinger’s Cat: Instead of going as far out as I could in my imagination, I tried to follow where modern physics is going (what are the main lines of interpretation of the universe in modern physics?) and just write about a universe that fits modern physics. And that is so mind-blowing it seems crazier than anything a science-fiction writer could invent. As a matter of fact, a lot of it does sound like science fiction.

The majority — well, not necessarily the majority, but a growing minority (especially among the younger physicists), believes it makes as much sense to say there are infinite universes as it does to say there is one universe. The equations of quantum mechanics can be interpreted either way. Either out of an infinite number of possibilities, the universe, every second, collapses into one — which is the reality we’re living in; or, it doesn’t collapse: all the probabilities happen at the same time in different parts of super-space.

Both interpretations make equally much sense: they both fit the equations, they both fit the experiments, and there is nothing in science fiction wilder than this “parallel world.” I mean, the parallel-world idea literally implies that I am here, in this universe, but in the universe next door, the car I came in (which had a slight flat tire) went off the road and I got killed and didn’t do this show. Now that’s the Schrödinger’s Cat paradox: Schrödinger demonstrated that, in quantum theory, you can say a cat is dead and the cat is alive, and both can be true at the same time — even though that contradicts ordinary logic.

Just the same way the cat can be dead and alive, I’m dead and alive. It gives you a certain Buddhist detachment from things to think that you’re dead and alive at the same time. You can’t get too worried when you start thinking of it that way. [laughs]

Other interpretations of quantum mechanics are even weirder. Bell’s theorem, a very important — the most important discovery in quantum mechanics in the last thirty or forty years. Bell’s theorem says two particles, once in contact, continue to be mathematically correlated no matter how far apart they move in space — or in time; which implies that if I take a measurement of two rays of light, and one is coming from a star and took 15 million years to get here, and the other is coming from a candle across the room, because those particles are correlated, they remain correlated no matter which way you look in time. So I’m affecting that star 15 million years ago.

Walker: [interjects] And this fits the mathematical equations?

Wilson: This fits the equations of quantum mechanics. It has led to a sort of general interest in monistic philosophies among physicists — monistic philosophies being those that say there is no separation in the universe, we’ve just created separations in our minds through our habit of analysis — all of which is very much like what any New-Ager will tell you, “Hey, man! It’s all one!” Well, that is one interpretation of quantum mechanics: you can’t separate anything. It’s called non-locality. You can’t separate anything in space or in time.

Walker: What do you love about James Joyce?

Wilson: [long pause] Jamison’s Whiskey.

[starts laughing] No. Other things, er —

All: [laughter]

Wilson: Every time I go to Zurich I buy a bottle of Jamison’s and go out to Joyce’s grave with some friends, and we each have a drink and then we pour the rest of it on — well, maybe we have two drinks — well, sometimes three — er, well, maybe four [laughs], on rare occasions, we drink most of the bottle we originally bought for the occasion, and then we pour a drop or two (or whatever is left) on the grave for Jim. He was a great fan of Jamison’s.

No. What I love about Joyce (besides introducing me to Jamison’s and Guinness Extra Stout — the two greatest products that ever came out of Dublin) is he wrote the first relativistic novel, Ulysses. Ulysses seems to me the only realistic novel of the twentieth century, because it’s the only novel that contains at least a hundred different interpretations of itself, within itself. Therefore it’s contemporary with quantum mechanics and Godel’s proof in mathematics and Cubist painting and movies like Citizen Kane, where you get five versions of the same story; Joyce anticipated all of modern science, modern philosophy, and modern art. And he was very funny, too, like most Irish writers.

Walker: Why do you think he was censored? Why do you think they banned his books?

Wilson: [very long pause; then, stumbling angrily for words] Well, that’s — er — I — I uh — How can you explain that!? It’s like Bob Geldof, the rock star who did Band-Aid and Live-Aid. He was interviewed by the Irish Times, in Dublin, and they asked him, “Don’t you think your use of improper language detracts from the noble causes that you are espousing?” And he said [Wilson starts speaking with an Irish brogue], “I don’t know what tha fook improper language is!” Waal, Joyce didn’t know what tha fook improper language is either [loses the brogue], and neither do I. I think it’s some kind of crazy superstition dating back to the stone age. There is no improper language for a writer. What’s proper depends on what kind of scene you’re writing.

Walker: What influence has Carl Jung had on you?

Wilson: Carl Jung got me interested in synchronicity, or maybe synchronicity led me to Carl Jung. I’m nor sure of the exact causal order. Somehow, er, noticing, er, that recording my dreams, I found they were tied in with coincidences that happened in my waking life. And there was no school of psychology that even came close to explaining that except Jung, Jungian psychology, so I started reading a great deal of Jung.

Walker: Okay [looks at the clock] we can take some calls, [recites station phone number], if you’d like to ask a question.

Wilson: And if nobody calls, I’ll talk more about Dublin.

Walker: Okay, talk about Dublin. Six years. [to producer] Do we have a call? [no call] Okay, talk about Dublin! You spent six years there?

Wilson: Yes. Gee, there’s so much to say about Dublin, now — I look at the clock — how can I? Oh, I’ll talk about County Kerry instead.

County Kerry has a six-foot-tall white rabbit called the Pookah, and this rabbit hangs around pubs late at night. When people get thrown out of the pubs at 10:30 (which is when they close), the Pookah waits and grabs one of them on his way home and drags him off into an alternative reality, where all the laws of science are reversed, time and space are all mixed up. It’s very much like one of my novels — although I like this new movie, Jacob’s Ladder. And you spend thousands and thousands of years over there — millenniums — and you meet Finn MacCool and all the ancient Irish heroes: the Wizard of Oz, Luke Skywalker, Shiva, Krishna, the Devas — all these figures.

When the Pookah gets tired of playing with you and lets you go, you’re back on the road and it’s only a few minutes after you left the pub — because the Pookah can reverse time, stretch time, condense it, anything like that. The Pookah is not limited by time.

Of course, the probability of encountering the Pookah is said by Dublin’s cynics to be directly proportional to the number of pints of Guinness Stout you had in the pub that night.

Walker: [laughs]

Wilson: I heard a Kerry farmer interviewed on Irish Radio, … and they asked him, “Do you believe in the Pookah yourself?”

And he said [using an Irish brogue], “That I do not! and I doubt much that he believes in me either!”

And I think that is the perfect introduction to Irish logic. Irish logic makes a lot more sense to me than Aristotelian logic.

Walker: Tonight you’re going to be lecturing at the First Congregational Church, 1126 South West Park. The lecture is called “Sex, Drugs, and Rock and Roll.” A little about that?

Wilson: Sex and drugs and rock and roll. The Pope came to Ireland and they gave a speech in Phoenix Park and all he talked about was sex and drugs and rock and roll. And the world’s full of — where Amnesty [International] comes out every year with reports on torture and death squads and other abominations going on all over the world, where a hundred-thousand people are starving every day — here’s this guy, all he’s worried about is sex and drugs and rock and roll. And I thought, “This man’s gotta be a saint: he’s living in another world. He knows nothing about this world.”

So I got interested in sex and drugs and rock and roll, as topics. Why do they arouse so much anxiety? And then I met a beautiful lady in Berlin, and she said something that really resonated in my mind. She said, “I came to Berlin looking for love and success, but I decided to settle for sex and drugs and rock and roll.”

And I thought, “Gee, that’s an interesting thought on the modern world.” [laughs] And tonight’s talk is about my reflections on sex and drugs and rock and roll, or as the ancient Greeks used to say, “Venus and Dionysus and Apollo” — three powerful divinities that have been suppressed too long.

Walker: Okay, now tomorrow, at the Northwest Service Center at 10:00 A.M. — oh, the lecture, by the way, is from 7:30 to 9:00 — and tomorrow, at the Northwest Service Center from 10:00 to 7:00 there is a workshop: “Sexual Evolution, or How to Tell Your Friends from the Apes.” Some final words on that?

Wilson: Well, telling your friends from the apes isn’t all that easy. I’ve seen chimpanzees who I was able to communicate with and who could communicate with me in ways that made a lot more sense than any conversation I’ve ever had with a congressman.

Walker: Okay. My name’s Cliff Walker, we’ve been speaking with author, psychologist Robert Anton Wilson. Thanks for coming in and talking with us.

Wilson: Oh, it’s always great to come back to Portland. You’ve got great grass up here!

Have You Ever Danced With the Devil in the Pale Moonlight?

Have You Ever Danced With the Devil in the Pale Moonlight?

by Robert Anton Wilson

from Magical Blend, #25, Winter 1989

Well I have finally followed the herd and tromped down to my local movie theatre to see Batman and I can tell you the the experience was not at all unlike Bad Acid. I had thought I was going to see another spectacular but empty “epic” in the Star Wars-Superman-Indiana Jones tradition of American “good clean fun” – a lot of mindless violence between cardboard cut-outs of “good” and “evil.” Instead, I found a film noir that looked as if the ghosts of Dali, Bunuel and Orson Welles had all had a hand in it, aided and abetted by Wilhelm Reich and a horde of estistentialists. It was as escapist as a split lip, and I think it’s the best film about the Reagan-Bush era since Carpenter’s They Live. You haven’t seen such shadows and overhead pans since the last time Orson Welles got enough money to make a movie the way he he wanted to do it, and the musical score (especially the organ solos) is alone worth the price of admission.

“It’s a study in dark and light,” Kim Basinger, the actress who plays Vicki Vale, said in an interview. “I represent light.” The remark is a bit of an understatement. In fact, Ms. Basinger has been garbed in white dresses, especially in the last third of the film, and is treated rather kindly by the (compared to the other characters, who all look ugly, or sinister, or a few bricks shy of a full load, or as if they had escaped from The Andalusian Dog) but she represents something less metaphysical than “goodness.” She represents the only point of sanity in a world gone psycho, the world of Iran-Contra, the pitbull and Morton Downey Jr.

Steven Spielberg, evidently miffed by the complaints that his technically superb films have no depth, has started to add levels of resonance; but all of his levels, as far down as he goes, are equally shallow.Batman goes as deep as Frankenstein or King Kong and will become, I am sure, as much a part of folk-lore and as frequently quoted as either of those masterpieces. Like all first-rate Hollywood films, it leaves you in perceptual confusion about whether it is a very good bad movie or a very bad good movie.

The film hangs on a few logical points that neither the comic book nor the TV series ever confronted overtly. Batman, we all know, wears black. But isn’t it usually the villain who wears black? Somehow, despite this, we have previously been persuaded to accept Batman as a hero. In spectacularly gloomy technicolor, however. Batman looks even more like a villain, in contrast to the gaudy multi-colored clown suits of the Joker, the erudite and poetic nominal villain who seems more like an unhinged concept artist than a criminal of any sort we can understand.

Bats, and man-bats, are associated with vampirism. The logo for the movie takes advantage of this; it looks like both the familiar Batman symbol and a vampire’s gaping mouth. The first thing we hear about Batman in the film, before we even see him, is that he sucks the blood of his victims. We mightexpect him to have a Transylvanian accent.

But wait – did I say his victims? Well, yes, that does seem to be the logic of the situation. The people Batman has killed before the film begins didn’t actually have their blood sucked (I think; you may have to see this film several times to be sure of anything) and they were all criminals, of course, but nonetheless, set against the towering, black, half-faceless, never smiling, totally sinister figure of Batman, the first thugs we see on screen seem victims as surely as a mouse seems a victim when a cat pounces on it. The hoods’ fear that their blood will be sucked seems altogether reasonable under the circumstances, in the world they inhabit.

We are obviously being seduced into a film that is devoted simultaneously to amusing dolts (the path to box office success) and subtly undermining the reality-grids of everybody in the audience with more than a half inch of forehead. The first shot sets us in non-linear space as surely as a Picasso painting or the famous three-minute tracking shot that opens Orson Welle’s Touch of Evil. Welles, in that classic shot, kept both his camera and his actors moving over three blocks of city streets, in so many different directions that we were jerked to attention, trying to figure out what was going on (and what was happening to the bomb we saw in the first two seconds). The opening shot of Batman is a bit shorter and has no actors, but the camera also careens madly through a set that totally disorients us. That is a warning of what is to come.

By the time we find we are in “Gotham” we also recognize that this nightmare-city is a cross between New York, Detroit and Dante’s Hell. Gotham is Orson Welle’s sleazebag Los Robles of Touch of Evil – all the grime, all the garbage, all the corruption, all the dirt, all the violence – but miles wider and (it seems) even miles higher. It is Phil Dick’s Black Iron Prison in VALIS, the mad universe where mankind has been confined by the Demiurge which is attempting to blind us to the Gnosis.

The first cop we see in Batman is both physically fat and morally corrupt, like the first cop we see in Touch of Evil. When Bruce Wayne (Batman) and Vicki Vale sit down to eat, they start at a table so long they can hardly hear each other’s voices, and end at a tiny table where they are practically nuzzling: a reversal of the famous alienation sequence in Citizen Kane. The film is replete with similar in-jokes for Welles addicts: tributes to the man who first discovered film could be noir . . .

If Batman is, as I think, an anarcho-surrealist attack on  the conventions of mass market melodrama (which it pretends  to follow with owl-like solemnity), it is especially interesting to how the “hero” and “villain” react to the charge that they are mentally unbalanced. The Joker (Jack Nicholson in another Academy Award performance) is first told he’s crazy, by an associate, when he unleashes a particulary eldritch and inhuman laugh after killing a rival gangster. With the sweet reasonableness that is always alternating with his total mania, the Joker asks sagely, “Haven’t you ever heard of the healing power of laughter?”

In fact, Joker’s crimes move slowly from rational felonies for profit into surrealist outrages and something like the Halloween pranks of an especially cunning and nasty child. Yet he laughs like hell continually and may be considered in the process of trying to cure himself of the traume inflicted when Batman, that merciless one-man lynch mob, threw him into a vat of chemicals.

Batman (Michael Keaton) has an even more interesting rationalization for his own insanity. With an almost Pythonesque touch, the film has him, as Bruce Wayne, start to confess his double life to Vicki Vale. He stumbles and hesitates, looks embarassed. She says she will understand. Kim Basinger’s delivery (as Vicki) suggests that she thinks he is going to tell her he’s half-Gay or likes to wear ladies panties or something of that sort. They are interrupted, and only after several other scenes does she discover Bruce’s real secret. “But that’s abnormal” she cries at once–the only voice of sanity in the film, as I’ve said. Indeed, transvestism and/or homosexuality certainly seem like reasonable lifestyles, probably even to a Falwell, compared with Bruce’s compulsion to dress up like a bat and commit murder and/or mayhem on people he thinks deserve “punishment.” (Is this really a Feminist film in disguise? Is Vicki, as the only point of sanity in a mad world, the walking refutation of the mad machismo of both the nominal hero and “villain”)?

At this point the logic of the film seems to undermined the logic of the original Batman myth; but not quite. Bruce
Wayne has answer to Vicki’s charge to abnormality:

“What’s ‘normal’ in a world like this?”

And that has always been, of course, the logic of surrealism. After World War 1, the surrealists hung toilet bowls in sculpture shows and painted things like Debris of an Automobile Giving Birth to a Blind Horse Biting a Telephone precisely to force everybody to ask, “What’s normal in a world like this?” Punk Rock and Heavy Metal today are still asking the same question. In a world where the govern ment is telling us “Just say no” while telling its favorite coke dealers “Just fly low,” dressing up like a bat and taking the law into your own hands makes as much sense as painting Campbell soup cans or making a movie that simultaneously glorifies, challenges, satirizes and (with Swiftian irony) rationalizes a vigilante with a fetish costume . . .

The moronic Bronson and Stallone “one man above the law” films glorify vigilantism with the logic of right-wing para-noids. Batman both challenges that folk fascism and poker-facedly “defends” it on the eminently Existentialist grounds that in a universe without morals or meaning everybody has to create their own reality and take responsibility for it.

All in all, Bruce Wayne/Batman makes more sense than George Bush, Oilie North and the rest of Ronnie Reagan’s Guns, Cocaine and Assassinations Glee Club. But so does the Joker, and that is the really subversive message in the darkest of all film noir nightmares.

“You created me,” Joker says to Batman in the climax; and indeed Batman did dump the poor, deranged chap in toxic waste and start his mania rolling.

You created me,” Batman replies with equal passion; and indeed Joker shot Bruce Wayne’s parents which started his mania growing.

Both Batman and Joker are partly right, in linear causality, but neither is as totally right as he imagines in this nonlinear universe. There hasn’t been such a poetic Jungian moment on film since the four sadists came out of their castle, at the end of Bunuel’s Golden Age, and each one of them looked exactly like Jesus Christ in popular art.

The weed of crime bears bitter fruit, the Shadow once told us; but this dark film tells us the Wheel of Karma has Strange Loops. Batman created Joker, and Joker created Batman, and Gotham created both of them. Who created Gotham? Either Man or God, or both of them, and if this is what Man and God have done, what is left to believe in? The Joker, after wrecking an art museum, decides to preserve one painting, by Francis Bacon. Like the poetry of his best lines (and he gets all the best lines), this seems to imply Joker understands the universe he’s in better than Batman does.

It could only be more pointed if Francis Bacon had painted, instead of a slaughterhouse, Ronnie and Nancy grinning wholesomely, with a thousand dead Nicaraguans sprawled behind them, and the Contras packing the cocaine for Oilie.

Firing the Cosmic Trigger Finger

David Jay Brown interviews Robert Anton Wilson, June 1989
published in Mavericks of the Mind

RMN: What was it that first sparked your interest in consciousness enhancement?

ROBERT: Korzybski’s Science and Sanity. I was in engineering school and I picked up the book in the Brooklyn Public Library. He talked about different levels of organization in the brain-animal circuits, human circuits and so on. And he talked a lot about getting back to the non-verbal level and being able to perceive without talking to yourself while you’re perceiving.

It was 1957. I was very interested in jazz at that time, and I told a black friend about some of Korzybski’s exercises to get to the non-verbal level, and he said, “Oh, I do that every time I smoke pot.” I got interested. I said, “Could I buy one of these marijuana cigarettes from you?” He said, “Oh hell, I’11 give it to you free.” And so I smoked it.

I found myself looking at a quarter I found in my pocket and realizing I hadn’t looked at a quarter in twenty years or so, the way a child looks at a quarter. So I decided marijuana was doing pretty much the same thing Korzybski was trying to do with his training devices. Then shortly after that I heard a lecture by Alan Watts, and I realized that Zen, marijuana and Korzybski were all relating the same transformations of consciousness. That was the beginning.

DJB: Many of your books deal with a secret society called the Illuminati. How did your fascination with this organization begin?

ROBERT: It was Greg Hill and Kerry Thornley who founded the Discordian Society, which is based on the worship of Eris, the Goddess of Chaos, discord, confusion, bureaucracy and international relations. They have no dogmas, but one catma. The catma is that everything in the universe relates to the number 5, one way or another, given enough ingenuity on the part of the interpreter. I found the Discordian Society to be the most satisfactory religion I had ever encountered up until that point, so I became a Discordian Pope. This is done by excommunicating all the Discordian Popes you can find and setting up your own Discordian Church. This is based on Greg’s teaching that we Discordians must stick apart.

Anyway, in 1968 Jim Garrison, the D.A. of New Orleans–the jolly green Frankenstein monster, as Kerry later called him–accused Kerry at a press conference of being one of the conspirators in the Kennedy assassination. Garrison never indicted him–he didn’t have enough evidence for an indictment-so Kerry never stood trial, but he brooded over it for years. Then he entered an altered state of consciousness. I’m trying to be objective about this. Kerry, who served in the same platoon as Oswald, became convinced that he was involved in the assassination and that when he was in the Marine CorpsNaval Intelligence had brainwashed him.

Kerry decided Naval Intelligence had also brainwashed Oswald and several others, and had been manipulating them for years, like the Manchurian Candidate. He couldn’t remember what had happened, but he had a lot of suspicions. Then he became convinced that I was a CIA baby-sitter and we sort of lost touch with each other. It’s hard to communicate with somebody when he thinks you’re a diabolical mind-control agent and you’re convinced that he’s a little bit paranoid.

Somewhere along the line, Kerry decided to confuse Garrison by sending out all sorts of announcements that he was an agent of the Bavarian Illuminati. That got me interested in the Illuminati, and the more I read about it, the more interested I got. So eventually we incorporated the Illuminati into the Discordian Society. Since the Discordian Society is devoted to promoting chaos, we decided that the Illuminati is devoted to imposing totalitarianism. After all, a Discordian Society, to be truly discordant, should have it’s own totalitarian branch that’s working against the rest of the Society.

Pope John XXIV threw out six hundred saints on the grounds that they never existed. They threw out Santa Claus and a whole bunch of these Irish saints. The Discordian Society accepted them on the grounds that we don’t care whether these saints are real or not. If we like them, we’ll accept them. And since these saints were without a home, being thrown out of the Catholic church, we accepted them. In the same way we accepted the Illuminati, too, since nobody else wants them.

Then, I appointed myself the head of the Illuminati, which led to a lot of interesting correspondences with other heads of the Illuminati in various parts of the world. One of them threatened to sue me. I told him to resubmit his letter in FORTRAN, because my computer wouldn’t accept it in English and I never heard from him again. I think that confused him.

RMN: Who do you think the Illuminati really were–or are?

ROBERT: The Illuminati has been the label used by many groups throughout history. The Illuminati that is believed in by right-wing paranoids is a hypothesis that leading intellectuals of the eighteenth century were all members of the Bavarian Illuminati which was working to overthrow Christianity. I don’t think that’s quite accurate; I think there’s a lot of exaggeration in that view. I don’t think that Jefferson was a member of the Illuminati; he just had similar goals. Beethoven was probably a member, but Mozart probably wasn’t. Voltaire probably wasn’t, although he was a Freemason. Anyway, to the extent that the Illuminati conspired to overthrow Christianity and to establish democracy, I’m in favor of it.

DJB: What were the Illuminati out to achieve?

ROBERT: The historical Illuminati of the eighteenth century, as distinguished from all other Illuminati of previous centuries, had as it’s main goals, overthrowing the Vatican, overthrowing monarchies, establishing democratic republics and giving a scientific education to every boy and girl. Most of these goals have more or less begun to be achieved. Compared to what things were like in the eighteenth century they’ve largely succeeded, and I think that’s all to the good.

RMN: Many formerly held secrets known only to a select group of initiates, perhaps like the Bavarian Illuminati, are now available at the local metaphysical bookstore. What do you think are the sociological implications of such information exchange?

ROBERT: Oh, I think it’s wonderful. I believe very much that secrecy is the main cause of most social evils. I think information is the most precious commodity in the world. As a matter of fact, I think that information is the source of all wealth. The classical economic theory is that wealth is created by land, labor and capital. But if you have a piece of land, and you’ve got capital, and you hire labor, and you drill for oil, and there’s no oil there–you won’t get rich. What makes somebody rich is drilling for oil where there is oil, and that’s based on having correct information. I’m just paraphrasing Buckminster Fuller here. All wealth is information. So therefore, all attempts to impede the transfer, the rapid transmission of information, are making us all poorer.

DJB: Why do you think it is then, that it took so long for occult knowledge to come out of secrecy and into the open?

ROBERT: Well, that’s largely because of the Catholic church. Anybody who spoke too frankly for many centuries was burned at the stake. So the alchemists, hermeticists, Illuminati and other groups learned to speak in codes.

DJB: So you think it was the fear of persecution, rather than a feeling that most people weren’t “ready” for the information quite yet?

ROBERT: Well, I think that’s a rationalization, You can’t find out who’s ready, except by distributing the information. Then you find out who’s ready.

RMN: The wars in the Middle East and the rising fundamentalism in the West have been seen by some as the death screams of organized religion. Both Islam and Christianity, however, have survived many “Holy Wars.” What do you think the fate of organized religion will be?

ROBERT: I would like to think that organized religion is on it’s way out, but I’ve been doing a lot of research on the eighteenth century for my historical novels. Voltaire thought that the Catholic church would be gone in twenty years, and it’s hung around for two hundred years since then. When the Pope disbanded the Jesuits, Voltaire said that’s the end, the Catholic church is falling apart. Well, a few years later they reorganized the Jesuits. The Knights of Malta are running the CIA apparently, and the Catholic church just refuses to die. Fundamentalism has staged a comeback. It’s fantastic.

I’m a big fan of H.L. Menken. He was a very funny social critic of the 1920’s. His books went out of print for a while, because the things he was making fun of didn’t exist anymore. Now his books are coming back into print because all those things exist again. He was making fun of the same type of thing that Jerry Falwell, Jim Bakker, and that whole crowd stand for. It’s astonishing the way that this seemingly dead historical institution came back, like the Frankenstein monster. Every time you think it’s dead, it rises up again to afflict us. The Ayatollah. The Grey Wolves. The Grey Wolves are the biggest heroin dealers in the Mid-East because they believe Allah wants them to kill Jews and they can’t get enough money to buy guns without selling heroin. That makes about as much sense as most of the Christian theology I’ve heard.

I’m a mystical agnostic, or an agnostic mystic. That phrase was coined by Olaf Stapledon, my favorite science fiction writer. When I first read it, it didn’t mean anything to me, but over the years I’ve gradually realized that “agnostic mystic” describes me better than any words I have found any where else.

DJB: How about “transcendental agnostic”?

ROBERT: Yeah. The word agnostic has gained the association of somebody who’s just denying, but what I mean is something more like the ancient Greek concept of the zetetic. I find the universe so staggering that I just don’t have any faith in my ability to grasp it. I don’t think the human stomach can eat everything, and I’m not quite sure my mind can understand everything, so I don’t pretend that it can.

RMN: In Riane Eisler’The Chalice and the Blade, she proposes that there has been a cultural transformation from a cooperation between the sexes to the dominion of male over female. She says that we’re now at a stage when men should be learning from women. What do you think about this?

ROBERT: Curiously, 1 was an early advocate of the theory of the primordial matriarchy. I got turned onto that by Robert Graves when I was in high school. I read The White Goddess, and then I happened to read a little-known book by a Scottish psychiatrist named Ian Suttie called The Origin of Love and Hate, in which he used the model of history evolving from matriarchy to patriarchy and back to matriarchy. Some of these ideas have been around my head for about forty years.

Currently I tend to agree with Eisler. There’s no evidence of a matriarchy at all. There’s evidence of a partnership society. It’s been coming back for the last two hundred years. Arlen calls it “stone-age feedback.” As European civilization conquered and exploited the Third World, ideas from these places came drifting back to Europe. Diderot, Voltaire, Rousseau, the whole enlightenment was influenced by the ideas of these “primitives” having a more natural and happier way of life than we do. Democracy, socialism, anarchism, and all the radical ideas of the last two hundred years were inspired by studying stone-age cultures from the first proto-anthropologica1 reports.

I’ve been an advocate for a partnership society for years, before Eisler used that term. The term I used was “voluntary association” which comes out of the American Anarchist tradition. This was a school of philosophical anarchists in New England in the nineteenth century who are very little known. I got fascinated by them in the sixties and read most of their books. The idea of voluntary association migrated to Europe and became syndicalism, only the syndicalists added to it the idea of overthrowing the existing system by violence, so the whole idea developed a bad reputation. I think the basic idea of voluntary association, or partnership, is the one towards which we should aspire. It’s the most human, just, fair, decent and intelligent form of society.

RMN: Do you have hope that we can achieve it?

ROBERT: Yes, I do, in spite of the evidence we see on all sides of stupidity, ignorance, bigotry and the seemingly inexhaustible lust of the masses to be trampled on by Fuhrer figures and father figures. I see the last two hundred years as a staggering, groping, fumbling toward a partnership society.

RMN: Riane Eisler doesn’t address the masculinity of the Devil-the fact that in this society, the dark side as well as the light side of spiritual power is depicted as male. Do you have any ideas about that?

ROBERT: They do have some shadowy feminine counterparts. There’s the Lilith, the female Devil, and buried in Judaism there’s the Shekinah, the female aspect of God. I’m more interested in the way that the Devil infiltrated Christianity disguised as Santa Claus. Very few people realize the archetypes are the same. It’s the old pagan fertility god. Satan is the caricature that the Christian church created, but the fertility god came back as Santa, and he wears the same red suit as the Devil. The name Satan and Santa are made up of the same letters; you just move one and you’ve changed Santa into Satan.

RMN: That’s interesting. The Devil and sexuality are correlated in many people’s minds. Religious and political authorities have consistently attempted to control human sexuality and nip individual freedom in the bud. How do you see the role of sexuality evolving into the future?

ROBERT: I was just reading Jean Shinoda Bolen’s book Gods in Everyman yesterday, and I found some of myself in Hades, though that’s the younger me back in my adolescence and early twenties. I also see parts of myself in Hermes, but I see a great deal of Dionysus. My mystical feelings and my sexual feelings are so close together that I find it hard to understand how Western society ever separated them. But that just goes to show that I’m a Dionysian type. Our society is run by Zeus types and Apollo types to whom the separation is perfectly natural.

RMN: Do you think society is evolving towards a more Dionysian character?

ROBERT: Yeah. We have been since the sixties. Woodstock was a Dionysian festival–it was the rebirth of Dionysus–and right away the lid came down. My God Dionysus is loose! King Pentheus immediately called out the cops. The Dionysian religion had entered his kingdom and he tried to crush it, but he was torn apart by his own mother. That’s a warning of what happens when you try to suppress Dionysus; it’s one of the classic Greek myths. Look what happened to Nixon–he got torn apart. The only president to be forced to resign. Reagan escaped unscathed but I still have an intuition that he’s going to be repudiated. I think the people are going to be as disgusted with Reagan as they were with Nixon–eventually. I even had high hopes that George Bush was going to be impeached. Of course, he picked Quayle as impeachment insurance, but I just have a strong suspicion, based on Confucius, that the general decline of morals and manners in this country, the general increase in the sleaze factor in American life and the general corruption and crookedness, are all due to the fact that people like Nixon and Agnew get away scot-free. They had television pictures of DeLorean peddling cocaine. When I heard about this I said, “A man with that much money isn’t going to be convicted, even if they have him on television.” And he wasn’t.

Once everybody becomes aware that the rich can commit any crime in the book and get away with it, then the general attitude is, “Well, why don’t we do the same?” The whole sociobiology of Confucius is when the ruling class are decent, honorable, gentlemen scholars, the people will be well disposed; when the government is a bunch of thieving rascals, the people will become thieving rascals.

We’ve seen so much of that, and the only hope I can see is that some of the malefactors in high places get punished so that a sense of justice and order is reestablished in this country. I’m not a vengeful person and I have a great deal of compassion, even for Nixon and Reagan, but I think some of those people have to go to jail to restore the idea that there is justice in the universe.

RMN: The whirlwind ecstasies of the sixties have, for many, settled down into a gentle breeze. What do you feel were the fleeting and lasting effects of this cultural phenomena, and how have your attitudes developed since that time?

ROBERT: Well, we were just talking about that this morning. What survives of the sixties? What survives in different forms? I think Bucky Fuller hit the nail on the head. He said that around 1972, the brighter people realized that there are more effective ways of challenging the system than going out in the streets and running their heads against policemen’s clubs. So they got more subtle. People are working on different levels and in different ways, and it’s become less confrontational, but I do believe there are still a lot of people working for the ideals of the sixties.

DJB: You mean like in the movie industry?

ROBERT: Yeah, and in television, in computers, in banking, all over the place.

DJB: Really, in banking?

ROBERT: Yeah. I’ve met a couple of bankers who are really very hip people.

DJB: Timothy Leary and Aleister Crowley both played similar roles in history and both had a significant influence on your evolving belief systems. Tell us about the effect these two people have had on your understanding of consciousness.

ROBERT: Well Crowley was such a complicated individual that everybody who reads Crowley has a different Crowley in his head. There’s a million Aleister Crowleys depending on what part of him people are able to understand and integrate. Crowley, as the leader of the Illuminati and the Argentum Astrum the Ordo Templi Orientis (OTO), was continuing the project of overthrowing Christianity and added his own twist of reviving Paganism (which goes back to Giordano Bruno who wanted to do the same thing). Crowley is an interesting figure and has had a bigger historical impact than most people realize. The NeoPagan movement is bigger than anybody knows, except the Fundamentalists, who think it’s a Satanic movement — which from their point of view, I guess it is.

The Crowley who interests me is the scientific Crowley. He traveled all over the world, got initiated into every secret society he could, studied every occult system, studied Sufism in North Africa, Taoism in China, Buddhism in Ceylon and he tried to understand them all in terms of organic chemistry and physiology. He laid the groundwork for the scientific study of mysticism and altered consciousness. That’s the Crowley I’m fascinated by–Crowley the scientist, who co-existed with Crowley the mystic, Crowley the poet, Crowley the adventurer and Crowley the Great Beast.

RMN: The Golden Dawn from which Crowley got much of his inspiration was a mystical school which is still lively today. Have you found this system able to remain flexible enough to adapt to the cultural and psychological revisions that have occurred since the Order was first established?

ROBERT: There are several Golden Dawns around, like there are several OTO’s and several Illuminatis and so on. All of these things are fractionated, and of course, everybody with a power drive involved in these things claims to be the leader of the real and authentic Secret Chiefs. The Golden Dawn which I find most interesting is the one of which Christopher Hyatt is the Outer Head. He’s a fully qualified clinical psychologist with a good background in Jungian and Reichian therapy and a great deal of theoretical knowledge of general psychology.

He was trained in the Golden Dawn system by Israel Regardie who was also a psychologist as well as a mystic. I think Hyatt knows what he’s doing; I think he’s got his head on right. He doesn’t have delusions of grandeur. He’s not a prima donna and he’s free of most of the deviant and aberrant behavior that’s chronic in the occult world. What are the goals of the Golden Dawn? Unleashing the full positive potential of human beings.

RMN: What are the methods involved?

ROBERT: The original Golden Dawn in the 1880’s used Kabbalistic magic. Crowley revised it to include Kabbalistic magic and yoga and a bit of Sufism. Regardie revised it to include a great deal of Reichian bodywork, and an insistence that anybody who enters the Order should go through psychotherapy first. He became aware that people who get into Kabbalistic-type work, especially in the Golden Dawn tradition, who haven’t had psychotherapy, are likely to flip out or scare themselves silly. Regardie also insisted that they should know General Semantics, which is interesting since it was General Semantics which got me interested in the study of alternative consciousness.

RMN: Why did Regardie want this to be included?

ROBERT: General Semantics is a system that is very useful in clarifying your thinking. If you understand the rules of General Semantics, you’re more or less immune to most of the errors that are chronic at this stage of civilization. One of the rules of General Semantics is avoid the is of identity, which is a rule I just broke when I said “General Semantics is…” It’s very hard to avoid the is of identity in speech. We all use it all the time. I’m getting pretty good at avoiding it in my writing. Whenever you’re trying to figure out what the hell is wrong with my thinking? Why can’t I get to the bottom of this? Why am I confused about this problem? Write it down and take out every “is” and reformulate it in some other way. You’ll find that your thinking has been tremendously clarified.

It’s like the celebrated problem in quantum physics in the 1920’s. The electron is a wave. The electron is a particle. Those two things contradict each other totally, which led to a lot of physicists saying that the universe doesn’t make sense, the universe is irrational and so on. If you reformulate it without the “is” of identity, there’s no paradox at all. The electron appears as a wave when we measure it in certain ways. The electron appears as a particle when we measure it in other ways. There’s no contradiction. There are a lot of other ideas in general semantics that are equally useful in clarifying thought.

DJB: That’s one of the claims of the recent technology of brain machines. What experiences have you had with them, which ones do you find the most promising and what kind of potential do you think they hold for the future?

ROBERT: The most outstanding experience I’ve had with a brain machine was with the first one, the Pulstar. I had an out-of-body experience which registered as flat brain waves on the EEG, and that fascinated me. That was the first objective sign I had ever seen that something was going on in out-of-body experiences besides heightened imagination. I don’t see much difference between a lot of the brain machines around. Some are demonstrably inferior, and out of charity I won’t mention their names. Some claim to be very superior to all the others, but as far as I can see, most of them function pretty much the same.

At present, I’m more interested in the light and sound machines than I am in the electro-magnetic machines, because there is some legitimate cause for concern that sending electro-magnetism into your brain too often may not be good for you. The whole field is growing very fast. There’s a bunch of tapes put out by Acoustic Brain Research in North Carolina. They use only sound, but they combine it with subliminals and Ericksonian hypnosis in a way that I find very effective. They’re using sound at the same frequencies that you find in the electro-magnetic machines, or the light and sound machines.

The Graham Potentializer does seem a little more powerful than any of the other machines, but I wouldn’t guarantee it because I haven’t had enough experience with it yet. What T want to see is more controlled, double-blind studies of these machines, because everybody has their own anecdotal impressions, but we don’t really know yet which are the best. Which wave forms are the best? We don’t know that yet. Why do some people respond better to one than to others? We don’t know why. There’s a lot mure to be learned and I’m very eager to see more research.

RMN: Do you think that the use of brain machines requires an accompanying discipline?

ROBERT: I suspect so. One manufacturer told me that the return rate is about fifteen percent. I think these machines are much easier than the biofeedback machines, but they still require some discipline. I think they require some previous experience with Yoga, or Zen, or some consciousness-altering work. You need some kind of previous experience or you just won’t know how to use the machine. I don’t think the machine really works as an entrainer unless you practice between sessions, trying to revive the state without the machine. A lot of people can’t do that, they just assume that the machine will do all the work for them, which is kind of like thinking that you just get in the car and it’ll take you where you want to go.

DJB: The potential of nanotechnology seems far more vast. How do you think it’s development will affect human consciousness in the future?

ROBERT: I haven’t thought much about that. That’s an interesting question. It’s going to change everything. Nanotechnology is a much bigger jump than anything else on the horizon. It’s bigger than space colonization, bigger than longevity. It’s a million times bigger than the industrial revolution. It’s going to change things so much that I can’t begin to conceive how much; but everything’s going to get dirt cheap. The ozone layer will get repaired rapidly. We could create redwoods as fast and as many as we want, and then there’s star-flight. I don’t know; it’s just a whole new ballgame, and it leads directly into immortalism. 

DJB: How about new ways to alter the brain?

ROBERT: Oh, of course. Eric Drexler, in his book on the subject, talks about constructing micro-replicators that, if you let them loose in the body, they run all over the place, inspecting every cell. If it’s not functioning properly they go back, get information from the main computer and repair it. You can obviously do the same thing with brain circuits. It’ll probably replace psychiatry. Nanotechnology is so staggering, we can’t think about it without hyperbole, and it’s coming along rapidly. The Japanese are spending fantastic amounts on that kind of research.

RMN: What do you think about the idea than many inventions are actually rediscoveries of technologies that have already existed in the past?

ROBERT: That’s always seemed very implausible to me. There are some cases–the steam engine was discovered in Greece and forgotten until Watt rediscovered it–but I doubt that there are many. Most things weren’t discovered until they could be discovered, until there was the time-binding heritage, or until the information accumulation had reached the necessary level. This is why you have so many cases of parallel discovery in science, where in five years three people patent the same thing in different countries. As Charles Fort said, “It’s steam engines when it comes steam engine time.”

RMN: What if there were times when the information had accumulated but not the political or social climate necessary to appreciate it? Libraries have been burned and knowledge chased underground by authoritarian forces.

ROBERT: Well, “Whereof one cannot speak, thereof one should remain silent.”

RMN: A lot of people feel that technology is at odds with their ecological thinking. What do you think is the evolving role of the science of Ecology.

ROBERT: The first book I ever read on ecology was way back in the forties. It was called The Road to Survival. I’ve always been fascinated by ecology because I’m fascinated by whole systems. That’s why Bucky Fuller fascinates me. He always starts with the biggest whole system and works his way down. I’ve written a lot of satirical things about pop ecology because I think a lot of people have got on the ecology bandwagon who don’t know their ass from their elbow about science, and it’s turned into a kind of late Christian heresy like Marxism. It’s become a new blame game, where people go around laying guilt trips on other people. Guilt is very fashionable in Western civilization.

Albert Ellis said the most popular game in Western civilization is finding and denouncing no-good shits. I found that so impressive I’ve incorporated it into a couple of my own books. Every generation picks out a group of no-good shits. In the Victorian age it was adolescent boys who masturbated, and now it’s cigarette smokers. There’s always got to be some no-good shits for people to denounce and persecute, and to the extent that ecology has degenerated into that, it arouses my satirical instinct. But of course the science of Ecology itself is tremendously important, and the more people who know about it, the better.

RMN: The methods of science and art are beginning to achieve some wonderful things together. What do you think created such a chasm between the two disciplines in the first place, and why do you think they are now merging?

ROBERT: Science and art. Now what created such a chasm between them? Why the hell did that happen? I think I’m going to go back and blame the Inquisition. Science had to fight an uphill battle against the Inquisition and this created a historical hangover in which scientists had acute hostility to every form of mysticism, not just to the Catholic church which had been persecuting them. I think that rubs off onto art, because there’s something mystical about art no matter how much you try to rationalize it. If you get a bunch of artists together talking about where they got their creativity from, they sound like a bunch of mystics.

Then there was the rise of capitalism. I’m inclined to agree with Karl Marx about that, that every previous form of society has had different values, a hierarchy of values. Capitalism does tend to reduce everything to just one value–what can you sell it for? And as Oscar Wilde said, “All art is quite useless.” The value of art depends on who’s manipulating the marketplace at the time. It’s spooky. Art is the Schrodinger’s cat of economics.

All of a sudden, an Andy Warhol is worth a million, and nobody knows how that happened. Then it’s somebody else the next year. Picasso never paid for anything in the last twenty years of his life. He just wrote checks which never came back to his bank. People saved them because they knew that the signature was worth more than the sum of the check. They knew it would be worth even more in twenty years, and so on.

Somebody asked a Zen master, “What’s the most valuable thing in the world?” and he said, “The head of a dead cat.” The querent asked “Why?” and the Zen master said, “Tell me it’s exact value.” That’s a good exercise if you’re into creative writing. Write a short story where the hero’s life is saved by the fact that he could find the value of the head of a dead cat. It could happen. Everything has a fluctuating value.

In capitalism, everything gets reduced to it’s immediate cash value. Citizen Kane, to take one egregious example, is generally considered one of the best films ever made. It lost money in it’s first year, so Orson Welles had extreme difficulty for the rest of his life getting enough money to make other movies. Yet Citizen Kane made more money than any other movie made in 1941, if you count up to the present, because it gets revived more than any other movie. But the bankers who own the studios aren’t interested in profit in twenty years, they want profit next June. They want Indiana Jones not Citizen Kane.

RMN: So, if the areas of science and art are merging it indicates a move away from the capitalist perspective.

ROBERT: Yes. I think information theory has probably done a great deal to bring science and art back together again. Norbert Weiner invented the basic equation for information at the same time Claude Shannon did. That’s another example of things happening when they’re ready to happen. Weiner explained information by saying that a great poem carries more information than a political speech. Information is the unpredictable. As we come to realize the value of the unpredictable, the value of art has become clearer.

You go through a museum and you look at a Leonardo, a Botticelli, a Rembrandt, a Van Gogh, a Cezanne, a Picasso, a Klee, a Jackson Pollock, and it’s obvious the value of each of them is that they weren’t copying one another. If Van Gogh were copying Rembrandt nobody would give a damn for Van Gogh. He had the chutzpah to paint his own vision. Somebody having their own vision instead of just repeating an earlier one in a different style–that’s information. Information is the new and unpredictable, and information theory led to the computers which fascinate artists. Computers have opened up whole new areas of art.

DJB: Information is the unpredictability of a signal, but it’s not quite chaos or randomness. It carries a message.

ROBERT: Yeah. When unpredictability gets too high, information turns into noise. That part of Shannon’s theory involves very complicated mathematics and I’m not sure I fully understand it; I just more or less intuitively follow it. There has to be an information redundancy ratio where the highest grade of information is diluted with repetition.

DJB: Because it’s so unpredictable one can’t relate it to anything.

ROBERT: Yeah. Originality frequently looks like chaos until we learn how to deal with it, until we find the redundancy in it.

DJB: Have you had any experiences with lucid or conscious dreaming?

ROBERT: I’ve had a lot of lucid dreams, but I can’t think of anything that’s particularly worth discussing. I’d like to learn more about it. It happens spontaneously sometimes. I have a very rich hypnagogic and hypnopompic life, like Philip K. DickWilliam Burroughs told me that his characters all manifest as voices in hypnopompic reverie before they have bodies, or names, or anything else. Robert Shea, an old friend of mine who’s a scientific materialist of the most rigid sort, really blew my mind by admitting he hears his characters talking. I suspect all writers do. I think the difference between a writer and a channeler is that the channeler has found a way to make more money out of it than most writers ever do.

DJB: Synchronicity is a major theme that runs through most, if not all, of your books. What model do you use at present for interpreting this mysterious phenomenon?

ROBERT: I never have one model. I always have at least seven models for anything.

DJB: Which one is your favorite?

ROBERT: Bell’s Theorem combined with an idea I got from Barbara Honegger, a parapsychologist who worked for Reagan. She wrote a book denouncing Reagan, Ollie North and the whole crowd, giving inside dirt about what she discovered while she was at the White House. Long before Barbara became a controversial political figure, she gave me the idea that the right brain is constantly trying to communicate with the left. If you don’t listen to what it’s trying to say, it gives you more and more vivid dreams and if you still won’t listen, it leads to Freudian slips. If you still don’t pay attention, the right brain will get you to the place in space-time where synchronicity will occur. Then the left brain has to pay attention. “Whaaaat!?”

DJB: What do you think happens to consciousness after physical death? 

ROBERT: Somebody asked a Zen master, “What happens after death?” He replied, “I don’t know.” And the querent said, “But you’re a Zen master!” He said, “Yes, but I’m not a dead Zen master.” Somebody asked Master Eckart, the great German mystic, “Where do you think you’il go after death?” He said, “I don’t plan to go anywhere.” Those are the best answers I’ve heard so far. My hunch is that consciousness is a non-local function of the universe as a whole, and our brains are only local transceivers. As a matter of fact, it’s a very strong hunch, but I’m not going to dogmatize about it.

DJB: Could you share with us any experiences you might have had communicating with what you thought to be extraterrestrial or non-human entities?

ROBERT: I’ve had a lot of experiences with what could be interpreted as extraterrestrial communications. They could also be interpreted as ESP, or as accessing parts of my brain that are normally not available, or as contacting a non-local consciousness that permeates everything. There are a lot of different models for this type of experience. I got fascinated by the extraterrestrial model at one stage in the early seventies, and still, every now and then, it makes more sense to me than any of the others.

Other times the non-local model makes more sense, which is a development of Bell’s Theorem. This was stated most clearly by Edwin Harris Walker in a paper called The Complete Quantum Anthropologist. He developed a mathematical theory of a non-local mind, to which we can gain access at times. It’s a complete quantum mechanical, mathematical model to explain everything that happens in mystical and occult experience. That makes a great deal of sense to me, especially when I found that Joyce was using the same model in Finnigan ‘s Wake. I think it also underlies the I Ching. I explain this at length in my book Coincidance.

DJB: How do you see consciousness evolving into the twenty-first century?

ROBERT: It staggers my imagination. I get about as far as 2012 in my future projections, then I can’t imagine beyond that. So much is going to change by then.

DJB: What do you see coming along up to 2012?

ROBERT: In Leary’s terms, I think about one-third of the West now understands the neuro-somatic circuit, and some techniques for activating it. I think that’s going to reach fifty to fifty-one percent pretty soon–and that will be a major cultural change. I think more and more understanding of the neuro-genetic and meta-programming circuits are coming along.

It’s very obvious that quantum physics, parapsychology and all the work they’re doing attaching brain scanners to Yogis and Zen masters means we’re going to learn a great deal about the non-local quantum circuit. I think the history of mysticism has been sort of like a bunch of firecrackers with two or three going off every century. With the LSD revolution it became two or three every month and now it’s moving up to two or three every week. I see a real acceleration in consciousness, just like in technology.

DJB: Soon it’ll be fireworks every day. One final question, Bob. Tell us about any current projects on which you’re presently working.

ROBERT: I’ve just finished a book called Quantum Psychology subtitled: How Brain Software Programs Your Self and Your World. I’m working on a movie, tentatively titled The Curtain, which may or may not ever get produced. I’ve been paid enough so that I’m not wasting my time, which is a good thing to know in Hollywood. There are all sorts of people around Hollywood who’ll get you involved in projects without ever paying you a penny, if you’re dumb enough to do that.

If the movie does get produced it’ll have a tremendous impact. I’m also working on two possible television shows and I’m continuing my historical novels. I’m doing more lectures in more places than ever before, with workshops here and there, which involves a lot of traveling. Altogether, I’m very excited about what the next ten years will bring into my life.

Four Trends That Scare the Hell Out of Me

“Four Trends That Scare the Hell Out of Me”

 by Robert Anton Wilson

Published in Loompanics’ Greatest Hits, 1990

 To paraphrase H.G. Wells, modern history has become a race between education and miseducation. There are very few people around who really don’t know anything, but there are multitudes who know many things that don’t happen to be true.

The trends in the modern world that most terrify me all result from the general tendency, increasingly manifest since the 18th Century, whereby education has ceased to be a Church monopoly (outside Ireland and the Islamic nations) and has increasingly become a State monopoly. In a memorable phrase from Ezra Pound, we have been delivered from “one gang of damned scoundrels (tonsured)” to “another gang of damned scoundrels (untonsured).” The results have been pre­dictable.

In the days when the Church was All and the Individual was Nothing, schools were staffed by Church employees who taught that obedience to the Church was the supreme virtue. Today, when the State is All and the Individual is still Nothing, schools are staffed by State employees who, not surprisingly, teach that obedience to the State is the supreme virtue. This should be called progress?

In this context, the second trend in our world that seems ominous to me consists of a continuing increase in State power everywhere, even in the formerly “democratic” Western capitalist nations.Everybody seems aware of this in general, but I would like to cite some recent and horrific examples.

When I was a boy (even though Roosevelt II was already President and the New Deal had begun) you could walk into a bank anywhere in this country with five dollars in your pocket and start an account without showing I.D. or answering any questions you thought impertinent. (The banks seemed glad to get their hands on your cash in those days.) When I returned to the U.S. early this year, after six years in Europe, I couldn’t find a bank in Southern California that would take my money, even though I had over ten thousand dollars in travelers checks for my initial deposit and, knowing the drift toward totalitarianism, had I brought my passport and credit cards as I.D. The banks would not accept the credit cards (and matching signature) as I.D. and the passport alone was not enough, even though guaranteed by the U.S. State Department. They all insisted on a California driver’s license, which as a new arrival I did not have.

Of course, I have since learned that other States do not act as “strictly” yet as California, but I also have observed that everything that starts in California eventually spreads throughout the nation.

Similarly, in California now, if you are in a car that is stopped for a traffic violation, you must have I.D. or you will be taken into custody – even if you are not the driver. See how it goes? First drivers must have I.D. which seems reasonable to almost everybody but the most “extreme” or “eccentric” libertarians; now passengers must have I.D., too… and how far are we from the nightmare of the old anti-Nazi movies where the question “Do you haff your papers?” notified the audience that we were seeing a totalitarian State and that the hero was about to be caught in its coils.

In June this year, the Supreme Court ruled that the public has no “reasonable expectation” of privacy when they put their garbage out for the night, so the police may now rummage through anybody’s trashwithout even bothering to get a search warrant. If you don’t relish the thought of the gendarmerie peering through your old love letters, financial re­cords, discarded porn magazines, marijuana stems or other signs of your individual foibles or weirdities, you will just have to imitate Our Glorious Leaders in Washington and buy yourself a paper shredder. This is hardly what I thought they meant when they taught me to sing that song about “the land of the free and the home of the brave.”

The third trend that disturbs my slumber is the steady increase of what looks like “deliberate stupidity” or “duckspeak” in political debate. I want to be very careful here. The term “deliberate stupidity” was coined by Arthur Koestler to describe certain contortions of Marxist (or actually, Stalinist) logic in the 1930s and 1940s, which Orwell later called “duckspeak” – the substitution of slogans for thought, and dogma for analysis; in short, a general rejection of common sense on the part of alleged intellectuals. I am less judgmental than Koestler or Orwell and not at all sure the stupidity is totally deliberate, but I do find it appalling.

The Nazi ideology was based on the proposition that some Jews are bankers and therefore all Jews “are” “evil;” cur­rently fashionable Radical Feminism offers the isomorphic proposition that some men are rapists and therefore all men “are” “evil.” In bon ton Liberal circles it seems strictly forbidden to notice, or comment upon, the ghastly similarities pf these two systems of organized bigotry. It is also forbidden to remark that overt male sexism, as an openly avowed Ideology of hate, has virtually disappeared (however much covert male sexism may remain…) while the Rad Fems stir up more and more overt female sexism, as an openly avowed Ideology of hate. But openly avowed Ideologies of hate, which ascribe alleged group qualities to individuals, can only be considered “true” or “sincere” stupidity in the very ignorant and uneducated; in the educated, they seem to deserve Koestler’s charge of deliberate stupidity.

Pop Ecologists and Ecomaniacs (as distinguished from scientific students of ecology) frequently represent extremes of duckspeak never equalled by either the, Nazis or the Stalinists, and in most “New Age” magazines the polemics against reason are totally redundant; one cannot read a paragraph of this stuff without realizing the authors seem to be either deliberately or ignorantly imitating the Dark Ages, apparently under the leadership of such glorifiers of medievalism as Fritjof Capra and Theodore Roszak.

Some New Agers seem to have made a whole career out of duckspeak, and I often wonder if any of them ever realize consciously that the last 300 years of history, which they totally condemn, were the only centuries in which any individual liberty has ever appeared on this backward planet, except as the prerogative of a repressive aristocracy. The modern epoch the Eco-cult despises appears to be the only historical period in which freedom of speech or of the press, or any libertarian tendency whatsogoddamever, has been allowed to the masses. Pop Ecologists generally choose Francis Bacon or Rene Descartes as the prime villains of history, and that obscures the palpable fact that most of the values they reject are more closely associated with Thomas Jefferson and our tattered but still weakly surviving Bill of Rights.

The fourth trend that appalls me is the “war” against crack. As far as I can obtain objective scientific data about this derivative of cocaine, I would say that crack should be considered the most dangerous drug ever introduced to this country. This gives me nightmares when I consider that the government’s way of trying to control the crack problem imitates the same techniques that have been so monumentally counter-productive in dealing with other drugs. Washington has taken the course that seems guaranteed to make crack even more popular and lucrative.

There were only a few thousand heroin addicts in the U.S. when the government declared “war” on that drug; now there are millions. There were less than 200,000 pot smokers, mostly in New Orleans and Texas, when the government declared “war” on that drug; now there appear to be somewhere between 40 million and 70 million regular users, depending on whose estimate you believe. LSD seems such a powerful psychological change-agent that I, personally, don’t believe it would have ever gotten out of the laboratories onto the streets, if the government hadn’t declared “war” on it. And so on. Nothing increases the sales and profits of a drug like making it illegal. The result is always the same: the young, the adventurous, the scientifically curious, the artistic and other adventure some types get very interested, a black market appears, the mob sees profits and takes over, and the prices go sky-high, with an ever-increasing rise in police cor­ruption and violent crime associated with the import and distribution of the for­bidden substance.

Now crack is about to go through this same process. There are two crack-related murders a week in South Central Los Angeles, and other cities are moving up to compete with that record. With a full-scale “war” against crack, based on the same technique as other anti-drug “crusades,” we can expect the corruption, the violence and the prices to rise steadily and dizzily.

I can only conclude that, unless the people come to their senses and demand that the government take a more intelligent and less military approach, the Mafia will graduate from a billionaire club to a trillionaire club and soon own all the banks, instead of just owning most of them.

(submitted to rawilsonfans by RMJon23)

Four Trends That Give Me Hope

“Four Trends That Give Me Hope”

 by Robert Anton Wilson

Published in Loompanics’ Greatest Hits, 1990

Despite superficial impressions caused by our brutally short lifespans (73 years average, at present), something that can be called “progress” clearly exists in history and can be demonstrated mathematically. Brooks Adams, Alfred Korzybski and Buckminster Fuller, among others, have given examples of this “progressive factor” in their books. A recent and more rigorous demonstration comes from the French economist-statistician, George Anderla, who used Information Theory to convert knowledge into binary units and calculated how fast these units increased since the birth of Christ.

Taking all knowledge at 1 AD as x, the rate of acceleration has been as follows: 1500 AD – 2x, 1750 AD – 4X, 1900 AD – 8x, 1950 AD – 16x, 1960 AD – 32X, 1967-64X, 1973 AD – 128x.

That this process is accelerating is immediately obvious; the acceleration of the acceleration is clearer if we express this in terms of the time interludes for each doubling of knowledge. Then we see that the first doubling took 1500 years, the second 250 years, the third 150 years, the fourth 50 years, the fifth 10 years, the sixth 7 years and the seventh 6 years.

All available indicators suggest that the doubling has accelerated further since Anderla completed his study in 1973. Patents granted per year, new books, new computer software, new scientific papers, etc., have all continued to “multiply like rabbits.”

Of course, the pessimist or cynic can say that “we” will just mis-use new knowledge as “we” have, allegedly, misused all previous knowledge. I have disputed this view (and given more details on the Anderla calculations) in my Prometheus Rising; in this brief space, I will say only that as knowledge increases, and as tech­nology increases, human options widen. At the very least, people today can choose from a larger variety of kinds of misery than our forebears in 1888 and much, much more than those in 1788.

I also object to the fictitious “we” that cynics invoke as the omnipresent fuck-up factor in history. I have never met “we” except in books of grammar or politics, or other works of fiction; in experience, I only encounter phalanxes of individuals. Some individuals mis-use knowledge and some use knowledge very intelligently. I assume that as knowledge increases, however much the stupid continue to mis-use it, the intelligent will find in­creased options give them greater free­dom in which to exercise their ingenuity.

A second evolutionary trend that I find hopeful consists in the accelerated speed of travel and communication in the mod­ern world. According to Professor Platt of Michigan State university, speed of travel has increased a thousandfold since 1900 2nd speed of communication a millionfold; and both are increasing faster ail the time. The “one town world” forecast by Bucky Fuller is appearing all around us. Look through the Restaurant section of any large city’s phone directory and you will find the cuisine of the whole planet available; walk through an art museum and you will see all the art of humanity; turn on the TV in a really big city and you will find Chinese, Japanese, Vietnamese, Spanish, English, Jewish, French and vari­ous other imports available at the turn of a dial. Like all increases in options or pos­sible choices, this omni-cosmopolitanization seems to me a liberating and wonderful evolutionary transformation.

Concretely, my childhood reality-tunnel was bordered by one neighborhood in Brooklyn; my current reality-tunnel is bordered by Berlin and Maui, those being the furthest-apart points that I visited last year. They are 12 time-zones, or halfway around the planet, from each other, and I expect to see China next year. (I also expect to visit a space colony sometime in the next 20 years…) Similarly, in a recent computer conference, I spoke to people all over the US and Canada; that would have been science-fiction if I wrote it 30 years ago…

Having friends who are Punk Rockers in Berlin, computer executives in San Jose, actors in London and Dublin, psycholo­gists in Maui, etc., has not only re-edu­cated me but liberated me from mental limitations I didn’t know existed until I lost them. “What one fool can learn, another can,” as the ancient primate proverb says. More and more people are traveling all the time (one man flew the Atlantic in 1928 and 200,000,000 flew it in 1978), so I have high hopes that existen­tial re-education through experience will eventually liberate more and more minds.

As the potential knowledge and the potential human experience available to us both multiply faster, our lifespans are also increasing, a third trend that fills me with joy. In 1976, a survey found 500 people over 100 years old in England; in 1986, a similar study found over 3000. In America, lifespan has increased so fast since the 1970s that life Extension Re­searcher Durk Pearson admitted to being surprised by it (on a recent Donahue show). Ironically, due to AIDS, more money is being spent on immunological research than ever, and research on the immune system is the most likely path to super-longevity. We may all live hundreds of years, or longer.

With more space (due to faster travel), more time (due to longevity) and more knowledge (due to the accelerating In­formation Explosion), I see no reason to believe that any past limits on me or you or “humanity” in general need to be re­garded as permanent. I think we are mov­ing rapidly toward some evolutionary Quantum Jump of which the “Harmonic convergence” is only the Mickey Mouse cartoon version of simple minds.

The fourth trend that gives me hope consists of all the problems and symp­toms of breakdown on this planet which motivate most of the cynicism and panic around these days. Ecological mismanage­ment. The Permanent War Economy. The increase of State power to the point where government has become a pest in everyone’s life. The continuing risk of nuclear war. All these problems seem as real and dreadful to me as they do the cynics, but I see them in a different light. In a world of increasing information, in­creasing richness of experience and in­creasing lifespan, our problems may serve as the evolutionary challenges which will force more and more people to use our new options creatively.

After all, it seems quite likely that there would be no “progress” and no evolution at all, if serious problems did not compel living beings to innovation and experiment.

(submitted to RAWilsonFans.com by R. Michael Johnson)

The Land Where Bulls Are Pregnant

magical blend 20

The Land Where Bulls Are Pregnant

by Robert Anton Wilson

 from Magical Blend, Issue 20, Aug-Sept-Oct 1988

There are four clocks atop the City Hall tower in Cork, facing the four quarters, and since Cork is in Ireland the four clocks always show four different times, none of which is ever correct. People in Cork refer to them as “the Four Liars.”

After six years in the Alternative Reality of Erin, I find the Four Liars to be the single best symbol, or synechdoche, to summarize all that I have learned about the Irish people and the strange, eerie charm of Gaelic culture. Do not understand me too quickly. It is not that “the Irish” as a collective or “ethnic” group lack some genetic endowment connected with mechani­cal ability, or do not know how to repair a clock. Not at all: they build excellent computers-my Irish-built Macintosh Plus is a superb instru­ment-and most of the computer companies are in Cork where the Four Liars continue to tell you the wrong time four different ways if you walk all the way around the City Hall.

Irish Time simply is not identical with ordinary or linear time. My wife Arlen and I never found two clocks in the whole country that agreed. Once, when I was still new to Irish Time, I returned to Ireland from the continent and set my quartz watch to agree with the time on the official radio station, RTE; the next day the watch and the radio station disagreed by four minutes. I wondered if something was wrong with my watch and re-set it; the next day it disagreed with the radio by six minutes…Then I discovered the radio time and the television time also disagreed, even though Irish radio and TV come out of two facilities in the same building complex in Donnybrook. When it is 6:05 on Irish radio, it is often 6:10 on Irish TV.

James Joyce once pointed out that there are only three world-class philosophers of Celtic origin-Scotus Erigena, Bishop Berkeley, and Henri Bergson (who was a Breton Celt)-and all three of them denied the reality of time. Joyce indeed seemed to think there was some genetic basis for the Celtic rejection of the normal time-sense of the rest of the Occident. I’m not sure of that. Others, including some Irish sociolo­gists, claim that the Irish time-sense is similar to that of other colonial or post colonial people and represents a form of unconscious sabotage of the colonizer’s reality-grid.

Whether the basis be genetic or sociological, there is no doubt that Irish Time is more relative than even Einsteinian time and seems infinitely flexible in all directions. For instance, if you hire a plumber and he tells you he will come “Tuesday week,” that literally means one week from Tues­day but actually he’ll come when he feels like it. “Tuesday fortnight,” however, is even more daunting: it literally means two weeks from Tuesday but actually it indicates that the job sounds hard and the plumber will probably never come at all. Most events in Irish Time occur in the oc­cult interval between temporarily uncertain Tuesday week” and for-ever uncertain “Tuesday fortnight,” which I think is the time it takes Schrödinger’s cat to jump from one eigenstate to another.

If you suspect that the wobbly time-sense of Eire can be explained entirely as a manifestation of the cal­culated procrastination of colonial peoples, you are probably missing the complexity of the Gaelic mindset. One story tells of the two clocks in Padraic Pearse Station, Dublin, which, of course, being Irish clocks always disagree. An Englishman, this story claims, once commented loudly and angrily on how typically Irish it was to have two clocks in a train station that gave different times. “Ah, sure,” a Dublin man replied, “if they agreed, one of them would be superfluous.”

The logic there might not be Aristotelian but it has its own internal consistency, like a Monty Python routine. One encounters such ratio­cination frequently on the Emerald Isle. The day I arrived (16 June 1982: Bloomsday), I heard some interviews on radio, which were part of what I later learned was an oral history of modern Ireland being compiled by RTE-Radio Telefis hEirann, the government radio-TV monopoly. These interviews concerned the pookah, a six-foot-tall white rabbit often reported in County Kerry-al­though one pookah, named Harvey, wandered as far as Broadway and became the hero of a famous play. Legends of the pookah probably date back to the Stone Age, and some etymologists even think “pookah” and “god” come from the same pre-Indo-European root, which also gave us Shakespeare’s Puck (pronounced “pook” in Elizabethan times), the Russian bog (god) and that familiar childhood demon, the bogie or boogie.

One Kerry farmer interviewed on this documentary was particularly knowledge-able about the pookah and had endless stories about men who had encountered him on their way home from the pub at night. (For some reason, the pookah seems to prefer to play his tricks on men returning from pubs, especially if they have had more than fourteen pints of Guinness. In the Broadway play, Harvey the pookah first encounters Elwood P. Dowd coming out of a bar.)

“Do you believe in the pookah yourself’?” the interviewer asked finally.

“That I do not,” said the farmer with exquisite Kerry logic, and I doubt very much that he believes in me either.

Most of the Irish insist that such reasoning is peculiarly native to Kerry. I doubt it, but there are countless Kerry legends that are cited as examples. In the time of the Troubles, it is claimed, an English landlord in Kerry was found dead of forty-seven pistol wounds and the jury pronounced it the most aggravated case of suicide in our experience.” In another case, a Kerry jury allegedly ruled, “We find the defendant innocent, but he better not do it in this town again.” There is even a story claiming that one judge released a defendant with the words, “You have been found not guilty and may leave the court with no stigma on your name, except of course for being acquitted by a Kerry jury.

Most of this, no doubt, is folklore-and Kerry stories are indeed most popular in Dublin. (They even say you can sink a sub-marine full of Kerry men by knocking on the door.) I’m told that in Kerry they tell similar stories about Dubliners. One yarn claims that a millionaire left all his money to build hospitals for the insane. The executors, it is said, built one hospital in Galway; and another in Limerick, and then put a roof over Dublin.

I could go on about such local Irish chau­vinism at great length, but instead I would like to explore further into what baffled commentators call the Celtic Twilight. In Illuminates! I proposed that all oppressed people seek revenge against their oppressors by pretending to be even more “backward” than the propaganda line of the oppressor claims. Women used to do this, too, before Feminism: remember the dumb wife played by Gracie Allen and all the dumb blondes in old films?

Ireland was colonized before any part of Asia, Africa or the Americas-the first British invasion began on 23 August 1170—and British troops even today patrol six counties that arc called Northern Ireland and are still part of the British Empire.

Meanwhile, an Irish Bull is a kind of oxymoron, or sentence that contradicts itself. Some linguists love Irish Bulls so much they have made book-length collections of them. One of my favorites is the legendary Dubliner’s response to “Bad weather for this of year, is it not?” The reply was “Ah, faith, it isn’t this time of year at all.” Perhaps the all-time classic Bull was uttered by an Irish member of Parliament: Children who are too young to walk or talk are running about the streets blaspheming their Maker.” Joyce’s Ulysses is full of Irish Bulls; a choice example is All Bergan’s reply when asked who made certain allegations: “I’m the alligator:”

One theory alleges that Irish Bulls result from thinking in Gaelic and trying to talk in English at the same time. Maybe; but I tend to agree, rather, with Anthony Burgess who argues in his RE:JOYCE that the English spoken in England and America has become increasingly “functional” in recent centuries, but Irish English retains the “ludic” qualities of earlier epochs.

On the other hand, an Irish Bull is like a surrealist painting: it jolts you out of your ordinary reality-tunnel and shows you a whole new landscape of possibility.

Ireland is the land where Bulls are pregnant.

But, listen now: during the 1840s Potato Famine, while two million of the Irish died, the English continued to enforce the Poaching Laws. Any Irishman who tried to feed himself or his family by hunting or fishing was hanged if caught, because the land and the rivers both were owned by English landlords.

I don’t think the English were worse than any other conquerors. Similar horror stories can be told about any land occupied by an imperialist power. But you do not understand Irish humor unless you understand the enor­mous human tragedy out of which that humor grew.

Oscar Wilde was more Irish than readers in America generally realize. It is very Hibernian, indeed, that his best-known (and funniest) play has a title that suggests it is about the importance of honesty or sincerity, but the play is actually about clandestine homosexuality and impersonators imper­sonating other impersonators…

Wilde also wrote a little-known essay, ‘The Reality of Masks,” which uses the drama as an example to demonstrate that illusions are often real and reality is often illusory. “The reality of metaphysics is the reality of masks” is the typically Wildean paradox on which the essay climaxes; and Yeats developed his poetic theories of Mask and Anti-Mask out of Wilde. This Yeatsian mystique of Mask, Anti-Mask, Self, Anti-Self, etc. helped make classic Japanese drama comprehensible to Westerners; but what would you expect? Yeats himself pointed out that “Ireland was part of Asia until the Battle of the Boyne. I often think it is still part of Asia.

But, again, the Celtic Reality-Labyrinth cannot be reduced to a formula. Most critics think Yeats’ Mask and Anti-Mask have only a poetic and metaphysical meaning. A look at the man’s life reverses that opinion. Yeats was not only a member of the Hermetic Order of the Golden Dawn, the most high-voltage occult group then active in Europe, but also of the Irish Republican Brotherhood, which was hatching the conspiracy that birthed the bloody revolution of 1916. “How can you tell the dancer from the dance?” he once asked explicitly. How can you tell the Mask from the Anti-Mask?, his best poems all ask implicitly. In Ireland, you seldom can and eventually you stop trying.

Thus, in Flann O’Brien’s The Third Policeman – which I consider the greatest Irish novel since Finnegan’s Wake – the nar­rator reflects that while it is good if people know nothing about you, it is even better if they know several things which are not true. This could almost be called the first Axiom of Irish Sociology. Naturally – this should be no surprise, if you have followed me this far – Flann O’Brien himself did not exist. He was considered the funniest Irish novelist of his time, just as Myles na gCopaleen was con­sidered the funniest newspaper columnist of the same years (the mid-1930s to mid-1’950s), but then Myles na gCopaleen never existed either. Both O’Brien and na gCopaleen Were inventions of Brian O’Nolan, a minor clerk in the government bureaucracy. (If Kafka had lived in Ireland, he would have been equally perplexed but more amusing about it.)

When Time magazine discovered O’Brien’s novels, or O’Nolan’s novels, they did an interview with him, in his normal space-time identity as O’Nolan. They printed every yarn he told them, including a marve­lous fantasy about defeating Alekhine, the world champion, at chess. Evidently, Time did not fully understand Irish Facts. I doubt that anybody does understand Irish Facts, but Professor Hugh Kenner attempts to define Irish Facts in his study of recent Irish literature, A Colder Eye. Prof. Kenner gets quite metaphysical about the matter, and seems to regard Irish Facts as incomprehensible to the non-Irish, but I think an Irish Fact is simply, like a rubber inch or one of Dali’s melting clocks, an attempt to create a realm of communication wherein six-foot-tall white rabbits can survive despite all “English” or Rational attempts to banish them.

For instance, if you ever studied Modern Literature at all, you know the story about

what Joyce did on Yeats’ 40th birthday. He went to the hotel where Yeats was staying and said, “I hear you’re 40 today.” Yeats allowed that such was the case. “Too bad,” Joyce replied. “That means you’re too old to be influenced by me.”

That is a typical Irish Fact. It is in many biographies of Joyce, most biographies of Yeats, standard histories of Irish Literature, etc. It got into all those sources because, as Prof. Kenner pointed out, most American researchers do not understand Irish Facts and assume they are similar to American Facts or English Facts or ordinary everyday Facts,

The source for this widely published story was Oliver St. John Gogarty, one of the greatest inventors of Irish Facts in this century (and the model for “Buck Mulligan” in Joyce’s Ulysses). The major flaw in this par­ticular Gogarty invention is that when Yeats was 40, Joyce was living a thousand miles from Dublin in Trieste, Italy.

Nonetheless, an Irish Fact has its own beauty, even if it does not correspond to ordinary actuality. The more you understand the relationship between Yeats and Joyce, the more you realize that if Gogarty’s yarn never happened, it should have happened. It is not just Irish Bulls that are pregnant; Irish Facts are equally fertile.

Gogarty, incidentally, is the hero of one of the great stories of the Civil War. He was one of the senators who voted to accept the Treaty of 1922, which granted Ireland semi-inde­pendence from England, and the IRA set out to assassinate all the senators who had voted for that Treaty. They grabbed Gogarty at his home one night, took him to a car, and drove him to a lonely spot in the country for the execution.

“Am I expected to tip the driver?” Gogarty asked, or claims he asked.

Then, when the IRA was about to shoot him, he asked for permission to take a piss CO. Being Irish, they allowed him to go behind a bush. He kept going until he got to a river, swam to the other side, and escaped.

I don’t know whether that’s an Irish Fact or a normal Fact, but it was a story Gogarty loved to tell. Ezra Pound wrote a poem about it, too, `so now, like many things Gaelic, it is literature even if it is not actuality.

And Joyce, when asked for maybe the thousandth time why he was writing a book as “queer” as Finnegan’s Wake, replied “To keep the Ph.D. candidates busy for the next thousand years.” Was that another Irish Fact? Does it represent Joyce’s Mask or his Anti‑

Mask? His Self or his Anti-Self? And (to parody one of his famous parodies) if not, why not? You have to deal with such puzzles if you want to read Irish literature, and you even have to deal with them if you ask the time in Dublin.

There is a sea-walk at Sandycove, on the southern rim of Dublin Bay, that illustrates the sociological ramifications of Irish Time, Irish Logic, Irish Facts and the Hibernian imagination in general. This sea-walk is about ten feet below the street-walk, and gives one a more intimate view of the Bay and the birds and other flora and fauna that flourish there. Just as you come in sight of the James Joyce Tower-an unpopular building commemo­rating the man who may be Ireland’s greatest (or perhaps its only) Rationalist-the sea-walk gives you a Celtic Surprise, There is a brick wall in the middle of it, and you cannot walk further. You can try to climb the wall, if you feel athletic, or you can jump in the water and swim around It you don’t mind getting your clothes wet, or you can turn around and go back the way you came.

The sea-walk does not terminate, please understand; it continues on the other side of the brick wall. You really ought to go there someday to look at that brick wall, and then try to decide for yourself if there is a solution to the puzzle better than the three alternatives above-or if the wall is another Gaelic satire on the Rationalist’s faith that all things in the Universe are comprehensible.

Arlen probably has the right answer. She suggests the sea-walk was constructed before 1922-i.e. when all Ireland was still colonized-by Irish workers who were supervised by an English foreman. If so, I imagine they constructed the wall while he was watching but, as Holmes would say, not observing.

A similar explanation was offered to me by a student at Trinity to explain why the Dublin telephones are notoriously the worst in Europe (even worse than the French) but Irish country phones work quite well usually. The Dublin phone lines were installed during the British occupation. The country phone lines have been installed since Independence. See?

But the socio-psychology of Colonialism only carries one part of the way in grappling with Celtic Mysteries. For instance‑

Ireland has the highest schizophrenia rate in Europe, and 90 per cent of the schizo­phrenics live in the same two counties (Clare and Connemara), which suffered the greatest population loss during the Potato Famine of the 1840s. Many Irish writers had a special fondness for those counties – “A.E.” (George Russell), Liam 0′ Flaherty, W.B. Yeats and John Millington Synge, for instance-and found the people there especially “wise” and “mystical.” Did some genes mutate during the famine, or did the trauma of mass starvation send psychic terrors down through the gener­ations to the present?

Bob Quinn, a native of Connemara, doubts both these theories. Quinn, a producer of films for RTE, claims the West Irish, especially in those two counties, are not basically Celtic but pre-Celtic. He thinks that what makes the West Irish seem “schizophrenic” to doctors and “mystical” to poets is that they are not really Europeans at all. (I find this fascinating because 25% of my ancestors come from that area…) In three one-hour films collectively and misleadingly titled “Atlantean,” Quinn preaches his doctrine using such evidence as:

Irish step-dancing resembles Spanish flamenco and the dancing of North African Berbers.

The journey from North Africa around the Celtic-speaking coast of Spain, up past Celtic France to West Ireland, is a trade route known to exist for several hundred years, and perhaps for millenniums.

West Irish music hasa different tonal scale than ordinary European music. Playing the tunes of Connemara to musicologists and asking them to identify the tunes, Quinn found most of them guessed “African” although a

few said “Asiatic.”

Type 0 blood is rare in Europe, but com­mon in North Africa. It is also common in Clare and Connemara.

A Christian cross with the Arabic word BISM’ILLAH (“In the name of God…”) has been found in Kerry and carbon-dated at 900 AD.

Basically, itis Quinn’s thesis that the Irish as an ethnic group contain more African-Arabic and pre-Celtic genes and cultural traits than they realize. He wants the Irish to give up Celtic Pride they developed during their Revolutionary epoch and develop a sort of pre-Celtic Pride, you might say. He even claims the Celts never existed as a distinct ethnic group and “Kelltoi” was just a general label the Romans pinned on all tribes they met in Europe.

Only God and Bob Quinn know why he presented this theory using an English-speaking narrator for his three films and yet appears in them himself speaking only Gaelic, the language that has been associated with Celtic Pride since the Gaelic revival of the 1890s.

I mentioned earlier that the IRA once tried to assassinate every Senator who ratified the Treaty of 1922. One article that the IRA found unacceptable ordained that every member of the Irish Parliament, dail hEirann, had to take an oath of loyalty to the English king (or queen).

When de Valera left the IRA and entered the dall in 1927, he took the oath of loyalty. Or did he? They are still arguing about it, in Dublin. Dev ‘s followers spread the rumor that he carefully did not let his hand actually touch the Bible while taking the Oath, and ergo the Oath was null and void. (In any case, Dev was able to get that article of the Treaty abolished in 1937, ten years later.)

You see, Dev, like most Irish politicians (and intellectuals), had a Jesuit education, and the words “casuistry” and “equivocation” have been associated with Jesuits for so long that to say one had a Jesuit education is to say that one can prove two plus two equals five anytime there is a need to prove it, and also that one can quickly reconstruct the proof that two plus two equals four if one’s opponents try to argue that it equals five.

Irish Logic and Irish Facts and Irish Time and all the rest may not be entirely explicable in terms of the psychology of the colonized, or Celtic mysticism, or possible non-European genetic/cultural traces, etc. A lot of the ex­traterrestrial or at least extramundane quality of the Irish imagination may result from Jesuit education…

I once interviewed Sean MacBride, co-founder of Amnesty International, winner of the Lenin Peace Prize, the U.S. Medal of Justice, the Dag Hammarskjold Medal of Honor of the UN, and the Nobel Peace Prize. He probably did more to secure the release of political prisoners, all over the world, than any man of his time.

“Ireland is a third world country,” he told me.

Ireland is officially reckoned the second poorest country in the European Economic Community (only Portugal has more pover­ty), yet in public opinion polls the Irish always rate themselves as much happier than other Europeans. American tourists are always astounded that the Irish can be happy without being rich.

“It’s the gargle,” said Irish TV star Gay Byrne, trying to explain this. “The gargle” is Irish whiskey; Byrne meant the population is too drunk most of the time to notice how miserable they are. But Byrne is a Social Critic by profession and Social Critics hate to admit that anybody is really happy.

An American friend who spent six months in Ireland once told me that the honesty of the Irish was the most striking thing about them. Indeed, coming from America, one’s first impression is that the Irish are less paranoid than Americans; only later do you realize that they trust you because they trust one another and have little experience with con-artists and swindlers.

“You know what it is?” my friend asked me rhetorically. “They still believe in Hell. If you leave your wallet in a pub, the waiter will chase you down the street to give it back, because he thinks he’ll go to Hell otherwise.”

Yet Liam O’Flaherty’s Autobiography begins with the blunt warning sentence All men are born liars.” (Empedocles the Cretan, who said Cretans always lie, must have been part Irish, I guess…)

Ireland is 95% Catholic and every August the natives of Kerry have a holiday in which a goat is crowned and Dionysian revelry fol­lows. The Church has fulminated and fretted for centuries, but the good Catholics of Kerry insist on remaining good pagans as well. What else could you expect in a place where six-foot rabbits still roam the night?

It was in Kerry, also, in 1986, that literally thousands of people saw a statue of the Blessed Virgin Mary move and make gestures, over a period of three months. To show how contagious such things are, foreign tourists saw the “miracle” as often as natives, and June Levine, a Jewish Feminist from Dublin, also saw it.

Some people, including agnostic Conor Cruise O’Brien and a cameraman from RTE, saw strange lights in the sky when the Lady was performing. “UFOs?” you may ask. Search me. The Kerry people probably thought they were seeing fairies.

Incidentally, the BVM in Kerry-in a town, by the way, which had the wonderful name, Ballinspittle-finally stopped moving after October 31, 1986. Two Protestants from Dublin drove down to Kerry that night-Halloween, to Americans; Samhain, to the Celts-and bashed Her head in with ham­mers, while ranting against “Idolatry” to the Catholic witnesses.

The joke in Dublin the next day was “Why didn’t She duck?” Dublin has more atheists per square foot than Moscow, I think. They were all educated by the Jesuits and express themselves with superb eloquence. After Archbishop McNamara issued some dog­matic thoughts on “God’s plan for family life,” one of these Jesuit Atheists wrote a letter to the press imploring His Eminence to ex-plain, in detail, how, and with what degree of metaphor, a timeless being can be said to have plans.

Up until the 19th century, nobody but an Irishman would seriously argue against the proposition that, in algebra, pq = qp, which means that if you multiply two quantifies the result is the same whether you multiply the first by the second or the second by the fast.

Even those of you who hate mathematics remember that much algebra, I’m sure. 3 x 5 = 5 x 3. If you buy 3 oranges for 5 cents each, it will cost you as much as buying 5 apples for 3 cents each, because 3 x 5 always equals the same as 5 x 3, namely 15 cents. That’s what the general expression pq = qp means. Right? It’s only common sense.

Naturally, an Irishman finally challenged that. His name was William Rowan Hamilton and he made so many original contributions to math that some consider him on a level with Euclid, Gauss or Descartes. His most astounding and Celtic production, however, was what is called non-communicative algebra, or Hamiltonian algebra, and it is the system in which pq does not equal qp.

The most startling recent finding in quantum math, as everyone has heard by now, is Bell’s Theorem, which proves that quantum systems once in contact remain correlated no matter how far a part in space or time they may move. Prof. Nick Herbert explains this in the homely language it deserves. “There is no difference between anything,” Herbert says. “Here is there.”

The inventor of Bell’s Theorem was an-other Irishman, John S. Bell, born in Belfast

Irish Logic may have survived, evolutionarily speaking, because even the Western half of the human race needs alternatives to orthodox European (Aristotelian) logic. Until we discovered Buddhism and Taoism in this century, we needed the Irish to remind us that clock time is not living time and a bull may be pregnant Maybe that’s why the Irish survived, despite all the Brits did to eliminate them.

[submiteed to rawilsonfans by RMJon23]