Robert Anton Wilson

Anmerkung von Manfred Bundschuh: Im folgenden habe ich die Absätze, die direkt die Schaltkreise aus dem " Literaturauszug aus: Robert Anton Wilson: Der neue Prometheus. Die Evolution unserer Intelligenz. " behandeln, nach den einzelnen Schaltkreisen sortiert und jeweils daran anschließend die Absätze, die dazu jeweils Verknüpfungen dieses Schaltkreises mit anderen Schaltkreisen beinhalten. Ende der Anmerkung.
Folgen wir einmal Dr.Timothy Leary (wenn auch mit leichten Veränderungen) und unter-teilen diese Gehirn-Hardware der Einfachheit halber in acht sogenannte Schaltkreise. (Der Einfachheit halber heißt, daß dies die beste Karte ist, die mir momentan bekannt ist. Ich nehme an, daß sie in zehn bis fünfzehn Jahren überholt und durch eine bessere ersetzt worden ist und für alle Fälle wiederhole ich noch einmal: die Karte ist nicht das gleiche wie das Territorium). (Die ersten) Vier dieser Schaltkreise sind "klassisch" und konservativ; sie existieren bei allen mensch-lichen Wesen (außer bei verwilderten Kindern).

Notes on Matt Cardin, “In Search of Higher Intelligence: The Daemonic Muse(s) of Crowley, Leary, & Robert Anton Wilson,” in Angela Voss & William Rowlandson (eds.), Daimonic Imagination: Uncanny Intelligence, Cambridge Scholars, Newcastle, 2013, pp. 266-281.

Most musicians, artists, poets, adepts and shamans collaborate with the Muse. The Hindu knew the phenomenon as apauruseya, śruti, and ākāśavāni. We discuss it as prophecy, Dionysian ecstasy, Bacchus, the Jungian collective unconscious, race consciousness, and the Akashic Record.

The metaphysics of the multiverses demand that we understand the Muse as an autonomous projection of human consciousness.

CLICK TO WATCH - Mystics, magicians, and shamans around the globe have been exploring chemically altered states for millennia and meticulously mapping the normally invisible landscapes of psychedelic consciousness. This presentation will examine some of the key maps, models, and metaphors that many contemporary psychonauts use to navigate and manipulate non-ordinary states of consciousness, including the I Ching, Tarot, alchemy, and ceremonial magick. It will discuss the central functions of these models of psychedelic experiences, namely: establishing ‘set & setting’, facilitating harm reduction, managing crises, and assisting post-experience integration. It will draw upon ideas from the works of several key authors in the field of both psychedelics and esotericism including: Aleister Crowley, Timothy Leary, Ralph Metzner, Robert Anton Wilson, and Terence McKenna.

The psychedelic dimension of religious experience occupies a marginal position in the scholarship of American culture. For the last seven decades, scholars have viewed the psychedelicist church movement as, variously, an excuse for taking illegal drugs, an inauthentic mode of religious fellowship, and a purely oppositional “counter-culture.” More recent scholarship challenges these interpretations by emphasizing the legitimacy of the experiences occasioned by psychedelics. “Angelheaded Hipsters: Psychedelic Militancy in Nineteen Eighties North America” looks at the ways Cold War dissidents in the United States utilized amateur self-publication to build a grassroots movement of psychedelicist activism. Specifically, it asks how an innovative discourse of holiness centered on the use of drugs, or “psychedelicism,” developed within fanzines — uncommercial, nonprofessional and small-distribution magazines circulated in the tens of thousands during the 1980s. In order to explore this question, the dissertation focuses on the preeminent status of psychedelic fellowships (particularly the Discordian Society, the Church of the SubGenius and the Moorish Orthodox Church of America) within the literary microcosm of fanzines. Opposing both American capitalism and Soviet communism, these understudied churches mobilized the fanzine network to launch a revolutionary, or “third way” movement based on the use of mind-expanding drugs, which they construed as the only viable alternative to the nuclear destruction that then seemed inevitable.

Informed by the material study of religion, the also examines the clandestine social network build by psychedelicists in response to the subsequent criminalization of their devotional practices under state and federal law. As a result of government persecution, the allied forces of psychedelicist militancy fomented the rise of the so-called “zine scene,” an alternative communication microcosm based on the participatory and decentralized exchange of homemade artworks, publications, music, and literature. Driven by the utopian potential of what was then termed “cyberspace,” the hipster militants of the zine scene eventually migrated away from epistolary exchange to pioneer online communication in the 1990s. A historiographic intervention on behalf of ephemeral material culture, my dissertation ultimately traces the “digital turn” towards home-computing back through the earlier social media paradigm of fanzine exchange.

The term "zine" is an abbreviation for "fanzine", a self-published, non-commercial periodical customarily distributed at cost through the mail. The North American culture of fanzine publishing originated in the 1930s, and reached an apex fifty years later with the heterogeneous "zine scene". By the late 1980s, the practice of making and distributing zines spread beyond fandom (and specifically the small clusters of "correspondence clubs" that networked science fiction fans) to a wide range of other outsider subcultures. Now largely forgotten, the vast reserve of material that circulated in these small-circulation print periodicals represents an undiscovered continent for scholars of esotericism.

The Manuscripts and Archives Division at the New York Public Library has proof that Timothy Leary was in the Illuminati. Or, if he was not an ‘illuminated’ one himself, there is evidence in the Timothy Leary papers that he was in correspondence with representatives of this mythically ambiguous organization from the time of his incarceration in Folsom onwards. Identified, at the top of their stationary, as ‘The Bavarian Illuminati: The World’s Oldest Most Successful Conspiracy,” the group responsible for the letters was neither Madame Blavatsky’s Ascended Masters, nor 32nd degree Freemasons. They were members of a ludic, minority religion called The Discordian Society. Chief among this group of metaphysical pranksters was amateur historian of esotericism, self-proclaimed witch, and novelist Robert Anton Wilson, who, throughout his career, co-opted the seemingly irrepressible cross-cultural meme of the Illuminati to illustrate and promote his interpretation of Discordianism.

The psychedelic dimension of religious experience occupies a marginal position in the scholarship of American culture. For the last seven decades, scholars have viewed the psychedelicist church movement as, variously, an excuse for taking illegal drugs, an inauthentic mode of religious fellowship, and a purely oppositional “counter-culture.” More recent scholarship challenges these interpretations by emphasizing the legitimacy of the experiences occasioned by psychedelics. Psychedelicism in the 1980s took shape as the “zine scene,” a vast information network composed of approximately ten thousand self-publishers. The convergence of underground networks that coalesced into this expansive literary microcosm can be traced back to the SubGenius Church. This fellowship of psychedelicist hipsters organized its members into an epistolary network. This intra-church postal exchange was the seed out of which the zine scene bloomed. However, the SubGenius Church would not retain its position a...

Luke, D. (2014, November). Psychedelics, synchronicity and the rocky road to Chapel Perilous. Invited talk for the Cosmic Trigger Find the Others Conferestival, Liverpool, 23rd November.

http://cosmictriggerplay.com/the-festival/speakers-corner/#david-luke

Folien zu Menschentypen und Wilson´s Schaltkreisen

Schaltkreise I + II     2
Matrisch – Patrische Ausprägung          3
Die 4 Temperamente des Hippokrates I             4
Die 4 Temperamente des Hippokrates II               6
Das reptilische und amphibische Gehirn       7
Schirm´sches Struktogramm + Schaltkreise I + II                       9
Schaltkreis III   10
Schaltkreise III bis VIII   11

In the opening to Howl (1956), Allen Ginsberg glorified "angelheaded hipsters" as the paragons of authentic religious seeking. Published a year later, Jack Kerouac's On the Road (1957) placed this archetype for "hip" spirituality center stage. A cultural landmark for postwar American youth, this visionary travelogue drew upon an older, vernacular cultural of religious dissent. The aim of this course is to sketch the genealogy of this "hip" mode of spiritual heterodoxy from the 1940s Church of the Living Swing to the "hipster witches" of today. In addition to explicating the socio-historical dynamics of esotericism, this seminar will map the intersection of race, class, and gender in the social construction of hipness.

Circuits I + II     2
Matric – Patric expression             3
The 4 temperaments of Hippocrates I   4
The 4 temperaments of Hippocrates II     6
The reptilian and amphibian brain   8
Circuits III + IV and left / right brain 9

Three thoughts of culture: (1) the logogram: high-level software, the ROM BIOS of civilisation, the ‘best that has ever been thought and written’ (Matthew Arnold), secular theology, social phylum, explicitly ideal rampart against philistine disaggregation and the entropy of commodification, desperate and universal cognitive erection in the face of the massive loss of integrity brought about by capital; (2) the decay of the logogram: low-level shoring-up routine, localised resistance mediated through patchy and fragmented attempts at reconstitution, quotidian custom and regional habit nostalgically valorised at the point of their historical evaporation, instantly fit only for museums, tourists and markets; (3) the death of the logogram: evacuation of the hard-wired constraint of organic programming, reinterfacing of cognition and culture with the machine, technological reprogramming of consciousness driven by intensive economic shifts.

Taking inspiration from the author’s own experience of seemingly conscious ‘entities’ in a psychedelic state, this paper  seeks to explore different theoretical perspectives on the nature of spiritual beings from within the discipline of anthropology. The paper takes a broadly historical perspective, outlining the development of key approaches from the earliest pioneers and their attempts at grappling with nonphysical beings to some of the more recent explanatory models. It is argued that reductive explanatory models fail to account for the complexity of spiritual beings as social agents, with tangible influence on the lives of those who encounter them. It is suggested that an ontologically open-minded participatory approach to the nature of spiritual beings, that emphasises the processes involved in their manifestation, rather than questioning their reality, represents a potentially fruitful direction for future research.

This presentation is an amalgamation of chapters that appear in the following books:

'Strange Dimensions: A Paranthropology Anthology' - Edited by Jack Hunter ['"Spirits Are the Problem": Anthropology and Conceptualising Spiritual Beings'] 

http://www.amazon.co.uk/Strange-Dimensions-Jack-Hunter/dp/1326360108/ref=sr_1_1?ie=UTF8&qid=1439996969&sr=8-1&keywords=strange+dimensions+jack+hunter


'Out of the Shadows: A Cornucopia from the Psychedelic Press' - Edited by Robert Dickins & Tim Read (2015) ['On the Nature of the Psilocybe Folk: Psychedelic, Psychoid Persons']

http://www.amazon.co.uk/Out-Shadows-Cornucopia-Psychedelic-Muswell/dp/1908995181/ref=sr_1_1?s=books&ie=UTF8&qid=1439997103&sr=1-1&keywords=out+of+the+shadows+dickins

DELIVERED AT:
The Irish Network for Esotericism and Paganism Launch Workshop 2017,  Department of Study of Religions, University College Cork.

ABSTRACT:
There are a number of fascinating parallels between the American entheogenic esotericists Robert Anton Wilson (1932 – 2007) and Terence McKenna (1946 – 2000). They both spoke openly about their use of entheogens and their occult and esoteric interests. They both advocated an approach to entheogenic practice that was simultaneously scientific and spiritual. Further, both men independently claimed that in the early 1970s their psychedelic use led to an experience akin to contact with a non-human, higher form of intelligence. Also, both men were of Irish descent and both had a lifelong fascination with Ireland. This presentation will outline the lives and works of Robert Anton Wilson and Terence McKenna, illustrate the striking parallels between them, and explore the important influence Ireland played in their thought.