Category: Notebook

Ouspensky, Italy, and Symbolon

My latest interview with Jeffrey Mishlove on his excellent Thinking Allowed site is on the life and work of P.D. Ouspensky, one of my heroes. I apologize for the echo effect on my voice; apparently it’s a problem with the acoustics in my living room. I can’t move so I will look for some other remedy. If anyone has any suggestions, please pass them on.

I’m heading off to Italy tomorrow for a brisk three-day book tour, promoting the Italian edition of Dark Star Rising: Magick and Power in the Age of Trump. It looks like quite an active itinerary. I suspect I’ll see as much of Rome as I can in the cab from the airport to the hotel and then to the interviews. Then there’s the train to Milan, and then one to Turin, where Nietzsche’s mind finally snapped and he was taken off to the caring but not particularly understanding ministrations of his sister. Poor Nietzsche.

At the end of the month I’ll be speaking about the lost knowledge of the imagination at Symbolon, a conference on symbols and symbolic thinking held in Gilching, Germany. I’ll be there with my friends and colleagues Rudiger Sunner, a filmmaker from Berlin, and the artist Martin Weyers, as well as many other people I look forward to meeting. It promises to be a good gathering – dare I say an Eranos for a new generation?

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Dark Stars Over Italy, Crowley Again, and Intellectual Diversity

This month I’m heading to Italy for a three-day book tour, promoting the Italian edition of Dark Star Rising: Magick and Power in the Age of Trump in Rome, Milan, and Turin. As you might expect I’m excited about this. The book seems to be getting some attention in the Italian media – at least I’ve been interviewed by Andriano Ercolani for the cultural blog Minima et Moralia (readers of Theodore Adorno will no doubt recognize the title) and by Giulia Villoresi for the newspaper Repubblica. I’m including the interviews here in English for the benefit of my non-Italian readers.

Also, here are links to two recent video interviews. One is with John Tangney for his Intellectual Diversity Podcast. I talk about my experiences in academia and as a freelance intellectual – an endangered species by all accounts. The other is the latest installment of my ongoing series of interviews with Jeffrey Mishlove. This time we tackle Aleister Crowley, who is always good material for discussion.

All the best.

Here is the interview for Reppublica:

Questions:

1) Did you get a chance to get a feel for Beppe Grillo, the postmodern comedian who brought “the people” in charge in Italy? Did you know he’s ideologically chaotic, racist, megalomaniac, consecrated to business, a conspiracy theorist and a promoter of the occult power of internet?
2) Do you ever think about the coming of a new dictatorship? How and where do you imagine it?
3) Couldn’t it be possible that the Occidental Ego – so materialist, scientist and inner-life killer – is indeed the “root of all evil”, just as Guénon, Evola and Dugin thought?
4) Are there some facts, or events occurred after the release of your book that you wanted to comment in the book? I mean, facts or events that you consider meaningful for your arguments?
5) I apologize in advance if the following question sounds too direct. I don’t often get a chance to ask it to an American intellectual: do you have any doubts about the official line on September 11th?
Answers:
1. I’ve seen Beppe on news programs here in London. He seems to have had quite a career. If I’m not mistaken, in recent years he has distanced himself from the 5 star movement he founded a decade ago? At least that’s the impression I get from some articles I’ve read. He also seems to have hit quite a few bulls-eyes in his attacks on corruption in government and business. While that is needed it’s a shame that it’s being done in the context of a populist movement that finds itself on the right side of the political spectrum, something that, I’m sure you know, is going on in other places in the world. People like to be entertained – panem et circenses, no?. That’s why we have a Reality TV star as a US president. Putin, we known, entertained an entire nation with a non-stop “virtual reality” created by his spin doctors, characters like Vladislav Surkov, for at least a decade. But where is Beppe these days? Last I saw he had given up on politics. That isn’t unusual today. Demagoguery is more in fashion.
2, A coming new dictatorship? Do you mean in addition to the ones in Russia and Brazil? I have a correspondent in Brazil who is extremely worried about what is happening there. One of the people I refer to in the book, the German historian Oswald Spengler, said that in our age dictators – Caesars in fact! – will be on the rise. Was he right? America is going through a period of fracture and division unlike anything since the 1960s, when I grew up. I think the country is even more divided now. Chaos breeds strong men to arise and bring things to order. We used to think that nothing like a dictatorship or authoritarian government could arise in the US. I don’t think we are quite so sure today. The little I grasp of history suggests that anything is possible – in fact, isn’t that the message of people like Trump and Putin? When I was growing up, the USSR seemed solidly in place and nothing short of a nuclear conflict would have toppled it. Where is it today? I’m working on a book about Russia in fact, and in its millennium long history, the Soviet period is the shortest, a mere 70 years. Anything is possible. One Russian philosopher of the late 19th century, Vladimir Solovyov, wrote a book in 1900 about a coming Antichrist. He isn’t evil per se, but comes to rule the world by giving “the people” what they want, including endless entertainment. We don’t need to take the idea of an Antichrist literally to know that keeping everyone happy is a more efficient way of keeping them in line than any more aggressive means. This is why Huxley’s Brave New World is a more accurate warning of what’s happening today than Orwell’s 1984, which isn’t to say that Big Brother and other Orwellian ideas aren’t a concern. It’s funny, I keep thinking we are living in the world that all those books, like Huxley’s and Orwell’s, warned us about it. But Big Brother and its like are the hottest things on TV.
3, Yes, the western ego – the “me”, as I speak of it in the book – has certainly created quite a few problems. But the kinds of alternatives to it offered by Guenon, Evola, and people like Dugin are certainly no answer to it. All they offer is the polar opposite, the other side of the pendulum swing. I don’t think the answer to the problems generated by the rise of the individual “I” in the west can be met by negating that “I” in favor of some elite, organizing our lives for us – with the best intentions, of course – which is what Guenon and Evola suggest in different ways. Nor will the kind of ego-less communal society that Dugin envisions help. Which is preferable, the dictatorship of the “me” or the dictatorship of the “we”? I believe we have reached a stage in our development at which we have to find a way to bring together the two sides of our being, the rational intellect, and the intuitive inner self that has been sidelined since the rise of science in the 17th century. I am no enemy of science – I worked as a science writer for a prestigious university in California for a time. What I do reject is “scientism,” the faith – which is what it is – that ALL questions about life, reality, existence, etc. can be and MUST be answered via the scientific method. We’ve known since the 18th century that there are parts of human existence – the most important parts – that science simply is unable to accommodate. I mean things like meaning, beauty, truth, freedom, values, etc everything that makes live worth living. We also know that the picture of humankind offered by science only goes so far and that we have all had experiences that science simply won’t accept or tries to explain away. I mean paranormal and mystical experiences. These are a real part of our life, of that I am as sure as I am of the computer I am using to answer these question. But because the “official” accounts continue to reject these things, they have fallen into what we can call our “shadow,” to use a term that Jung made popular. Since Freud we know that what is repressed doesn’t disappear, it only turns up in awkward places. What is happening I think in contemporary life is that these “occult” kinds of things are reappearing in our “shadow,” and since the progressive political movements reject them – as they do all mystical and spiritual sorts of things (religion is the opium of the people, Marx said, and for better or worse, progressive politics tends to focus on material well being) they are being appropriated by the other side. Hence the Alt-Right and their use, apparently, of a kind of magic. I should also say that the West itself has a long tradition of thinkers, poets, writers, and artists who are aware of the problem of the ego and who have created a whole body of work surrounding this. We can start with William Blake and Goethe and go from there. In my own way I have addressed the problem in my own books.
4. I wouldn’t say that there’s anything that I missed, but I would say that since I wrote the book I have certainly seen the term “chaos” turning up in political contexts more and more. Here in the UK the whole Brexit debacle is a case in point. No one seems to know what they are doing, why they are doing it, and what they expect to get from it. In one of his books Nietzsche says something like “I do not know what to do. Modern man is everything that does not know what to do” – I’m paraphrasing but that’s the gist. He could have been writing about today. In fact, he was. One of things I argue in the book is that Nietzsche saw what is happening today, more than a century ago. He knew it was on its way “I write not for today, nor for tomorrow, but for the day after tomorrow” he says in one of his books. Its the effect of what I call “trickle down metaphysics.” Nietzsche was concerned about the coming nihilism in the 1880s. Sadly he went mad before he could do much about it. But since then people like Heidegger, then the deconstructionists have taken up the idea until today the idea that existence is meaningless – and ours in particular – is taught in universities and proclaimed by postmodernists galore. Well, I don’t think we can blame people like Trump for saying “Nothing is true? Everything is permitted? Okay, let’s go for it!” Trump most likely never heard of Nietzsche and certainly never read him, but he got the idea and ran with it. You can’t have it both ways. You can’t say that “there is no truth” and feel liberated from what you consider “oppressive” cultural and societal constraints by it, and then say “Well, no, you can’t use this to your advantage.” Why not? What do you have to oppose this? Without truth in the old sense the only thing that determines things is power. Which, sadly, is where we are today.
5. I can’t say that I ever seriously thought that 9/11 was the outcome of a conspiracy. I am not given to conspiracy theories, although, oddly enough, I met David Ray Griffin years ago when I was student and was thinking of studying the philosopher Alfred North Whitehead with him. He is the major 9/11 conspiracy theorist. When I discovered this, years after we met and also after 9/11, I was surprised. I didn’t read any of his books about it though.
And here is the interview for Minima et Moralia :
Questions:
1) How would you summarize the main topic of the book?
2) How would you describe briefly the international propaganda strategy of far-right populism?
3) How can we face the misappropriation of certain authors (i.e. Jung, William Blake) by the occult side of far-right?
4) Which has been the most disturbing discovery that emerged during your research?
5) How can the left wing cultural side fight back the frightening risin’ tide of neofascism?
6) How can we break the “evil spell” of alt-right propaganda?
7) What are your next projects?
Answers:
1. The book is about the “assault on reality” that I see taking place in early 21st century consciousness. This is happening in many quarters. The book begins with a look at one aspect of this, the resurgence of a kind of “occultism” or “magic” in contemporary US politics, but it is not limited to this; in a deeper, more inclusive way it has been taking place in Russia for decades. I begin by looking at claims made by the alt-right that they somehow “dreamed” or “willed” Trump into office. Such “magical” ideas could be easily ignored, were it not for the fact -a  real fact, not an alternative one – that similar developments have been taking place in other areas, in academia, popular culture, and philosophy, going back to Nietzsche’s warning more than a century ago about the advent of nihilism, the collapse of belief in hitherto unquestioned “realities.” Nietzsche saw that the pursuit of truth, by both religion and science, inevitably led to the recognition that “truth” in some clear, objective, self-evident character simply did not exist. What Nietzsche saw back in the 1880s has become de rigueur  for us, through postmodernism and deconstructionism, but also through the fascination with “reality TV” – which gave us the current American president – and the longstanding valid “occult” objection to western rationalism’s rejection of intuition and other “mystical” perspectives. I call this “trickle down metaphysics.” With Trump, a product of reality TV, we have our current “post -truth” and “alternative fact” world. Trump is also a devotee of “positive thinking,” a variant of the kind of “magical thinking” that the alt-right say they used to get him elected. As I point out in the book, ideas about “creating our own reality” have moved from self-help seminars and books to political strategies. The kind of “virtual reality” that has been in place in Russia since Putin’s arrival is an expression of this.
2. I would say it combines some valid criticisms of the “establishment” – which is generally on the left or at least the “progressive” side of the equation – with resentment at how this “elite” has ignored these concerns, with pandering to fears and anxieties over “identity.” When a civilization enters its “time of troubles” – as the historian Arnold Toynbee referred to fundamental crises in a society – the confusion and uncertainty this creates can be relieved by establishing or adopting a simple, easily grasped idea of one’s self or one’s group. This is the “tribal consciousness” that has seen a disconcerting rise in recent times. Unfortunately, many if not most people find a “self” through belonging to some group, and identifying with it’s beliefs, customs, rituals etc. A small minority anchor their self in some inner reality, an inner truth, which sustains them amidst the flux. These are the people we simple do not hear about or from, because in our dangerously polarized times, their quiet, reasonable voice is drowned out by the shouting and insults coming from either side. It’s not easy to find that center in oneself, but it is the only thing that can keep us from being overwhelmed by the surges of irrational anger and resentment coming from either side.
3.There hasn’t been a book worth reading that hasn’t been misunderstood and misappropriated by some group wanting to validate itself by adopting it as its Bible. The Bible in fact is a case in point: probably no other book has been used to legitimatize actions and beliefs that are the absolute opposite of what it says. Nietzsche, whose name is dropped pretty regularly by the alt-right, was picked up by the Nazis – his sister, a fan of Hitler, helped in this – but was quickly dropped when they realized that what he was really saying had nothing to do with their thuggish heroics; he called for all anti-Semites to be shot, something that must have set Goebbels’ alarm bells ringing. Jung was another, although, to be fair, Jung at first did think something might have come out of National Socialism, because he was critical of the hypertrophied rationality of modern man. He later admitted he was wrong, unlike Heidegger. We can’t stop these thinkers falling into the wrong hands, but we can do our best to understand what they are really saying, and so disarm those who want to use them for dubious purposes. But this isn’t something that only afflicts thinkers that far-right folk have picked up. A great deal of leftist thinking has been used to justify Stalin’s murderous regime, and Marx looked forward to seeing the bourgeoisie hanging from the lamp posts. Discrimination is key, as it is in so many things. But we need time, effort, and patience for this, and today’s hyper-reactive world, in which everyone has to apologize for what they say immediately after saying it, makes these commodities difficult to obtain.
4. Most disturbing is the extent that “creating his own reality” has worked out for Putin. If Trump is a one man reality TV show, Putin has had an entire network creating a “virtual reality” Russia for years, and his identification with Holy Russia or Moscow as the Third Rome, the upholder of “traditional values” against the decadent west, has worked very well for him. The Eurasia meme – Russia not as a backward cousin of Europe, but as a new civilization, rising up as the west goes under – has proved very valuable and in the case of Crimea and Ukraine, has changed the map. If this is “magical” thinking, it seems to work.
5. I think the left has a lot of work to do. Its imaginative charge, meaning its ability to motivate people, has, I think, faded quite a bit. It isn’t as “sexy” as the right, which, for good or bad, manages to dip into the mythological waters and profit by them. The left has always been anti-myth, anti-religion, keeping to sweet reason and rationality (“Religion is the opium of the people,” etc.). It also seems to have fractured into a variety of different interests groups which come together when there is a common enemy – Trump, far-right populism – but doesn’t seem to have a unifying belief or “cause” in the same way that the right seems to. I’m not a leftist myself, or a rightist. I am one of those unfortunate people who are compelled to think for themselves and refuse to be absorbed into one group or another. But I think that if there is any hope for a decent future, it will be because of precisely these kind of people. To be honest, I do wonder what a post-Trump, triumphant “progressive” future will be like. I am concerned about a doubling down of “political correctness” and a sentiment of “never again!”.
6. Again, awareness, discrimination, effort, thought, a refusal to react to provocation – and also spending less time on social media, which has become a swamp, brimming with all sorts of organisms which can easily infect us through symbols and slogans that reach below our conscious minds and directly affect our unconscious, releasing the anger there. It doesn’t matter if this is directed against the alt-right or whoever. It is the sheer affect that counts, the loss of our self, the plunge into dark, turbid waters. That only adds to the confusion.
7. I’m currently working on a book about the “return of Holy Russia,” a kind of follow-up to Dark Star Rising, although it can be read by itself.

Discovering Swedenborg

Here’s the latest of my Thinking Allowed Interviews with Jeffrey Mishlove. This time we look at one of the most fascinating and influential figures in the western esoteric tradition, the Eighteenth Century scientist and spiritual explorer, Emanuel Swedenborg. Swedenborg influenced practically every important intellectual, cultural, and spiritual figure in the Nineteenth Century, from William Blake to Charles Baudelaire, Ralph Waldo Emerson to Honore Balzac – and that’s just for starters. In the interview, I try to do what I aim at in my book, Swedenborg: An Introduction to His Life and Ideas: to show that if you don’t know who Swedenborg is, you really should make an effort to get some idea of his importance, both in the history of ideas, and in our own attempts to make sense of life. He helped August Strindberg get through a bad patch and Helen Keller found joy and meaning in his work. That sounds like a pretty good endorsement.

Dark Stars Over Europe

The Italian edition of Dark Star Rising: Magick and Power in the Age of Trump goes on sale today. I’m very excited about this, but as I say in the new Introduction I’ve written for this edition, my excitement is tempered with concern. Since writing Dark Star Rising, I’ve watched developments in Europe with more than a little trepidation. A populism anchored in right wing politics seems spreading across the continent. And not only in Europe, as events in places like Brazil seem to suggest. Here, in the UK, where I live, the exit of Britain from the European Union has only generated more chaos and stimulated more of the anger and abuse that seem to have taken the place of political discussion. To put it mildly, these are uncertain and unsettling times and there doesn’t seem to be any end to them in sight. Those of us with clear heads have to keep them. Let’s be thankful that so far that’s only metaphorically. Here’s the Introduction in Inglese.

 

Dark Stars Over Europe

By Gary Lachman

When I heard from my publisher that an Italian edition of my book Dark Star Rising: Magick and Power in the Age of Trump would be coming out soon, I was of course delighted. Although I am an American ex-pat living in London now for some twenty-plus years, I have always felt a strong connection to Europe. (And for those who will point out that England is part of Europe, I suggest they consider Brexit and the feeling that many in the UK have these days towards those bureaucrats “on the continent.”) This is romanticism, to be sure, but it is a part of me nonetheless. This means that whenever I hear that a book of mine is coming out in Spanish, Norwegian, or, as this one is, Italian, I feel a certain thrill, and am excited at the idea that this usually means that I will be travelling to those countries to give talks and lectures to promote the new translation.

Yet I have to say that on this occasion my delight is tempered with a certain hesitation. I am troubled by the feeling that for a publisher to want to bring out an edition of this book in a European tongue, means that its topic is of interest to the people that speak it. Normally this would give me nothing but pleasure. But this time it’s different.

Why? The main idea behind Dark Star Rising is that in recent years there has been a resurgence of a kind of “occult politics” in the United States, but also in Russia, and that it is  part of the wave of populism and nationalism that has spread in those countries and is now flooding Europe. In an earlier book, Politics and the Occult, I looked at how occult and esoteric ideas have informed politics in the modern world on both sides of the ideological divide, left and right.[1] In fact, I wrote that book in order to show that not all “occult politics” must be right-wing, as writers like Umberto Eco have argued. There is a kind of “progressive” occult politics too, going back to the Rosicrucians of the early seventeenth century, and in my book I give many examples of it. But this recent return of occult ideas and beliefs to politics seems fairly anchored on the right. One example of this may be familiar to some Italian readers.

In February 2017, the New York Times ran a story about a talk Steve Bannon, then Donald Trump’s chief strategist, gave to a group of conservative churchmen in the Vatican. Bannon spoke on his usual topics – immigration, the fight against Islamic fascism, the Global Tea Party movement – but what the Times pointed out was something else. In the course of commenting on Russian president Vladimir Putin and his upholding of “traditional values,” Bannon mentioned someone in Putin’s milieu who was a reader of Julius Evola. As I point out in the book, Julius Evola was a brilliant but controversial twentieth century Italian esoteric thinker whose political views were very much on the right. He tried to influence first Mussolini, and then Hitler, and he later became a kind of éminence grise for movements on the Italian post-war right that were rising up, as Evola says, “amidst the ruins.”

That an adviser to the newly elected President of the United States was a reader of Evola was certainly something to consider. That the New York Times would make it headline news made me feel that indeed something strange was going on. This was the sort of thing that maintained a kind of fugitive existence on the fringe of the mainstream world. Now it was smack in the middle of everyday life. What was even stranger was that the person Bannon was alluding to, the reader of Evola within Putin’s circle, was Alexander Dugin, an individual with one of the most eccentric careers in postmodern politics. Dugin started out in the 1980s as anti-Soviet dissident punk and through a series of remarkable metamorphoses, became a respected authority on geopolitics, some of whose ideas – as I argue in the book – seem to have informed President Putin’s activities in Ukraine and the Crimea.

If this was not enough, Evola is also one of the ideological pillars of the Alt-Right, the far right counter-culture movement that grew up around Trump’s presidential campaign. And just as in the 1920s Evola tried to influence Mussolini through the use of a kind of “mind magic” or “mental science,” Richard Spencer, founder of the Alt-Right, claimed to have put Trump into office, through the use of a similar kind of magic, this time involving the internet. It is quite a story and I won’t spoil it for the reader here. I will only add that Trump himself is a devotee of a school of philosophy known as New Thought, whose central belief is that “thoughts are causative,” that through the power of the mind alone, we can alter, even “create” reality. Trump’s particular brand of mind magic is called “positive thinking,” but as I try to show in the book, it has much in common with the kind of postmodern magic that Spencer and the Alt-Right say they have got up to, as well as with the sort of occult ideas informing President Putin’s geopolitical adviser.

All this of course could be nothing more than the most ridiculous nonsense. Supporters of Trump will say he didn’t need magic to win the election; critics will say that any “magic” is just a smokescreen for Trump’s cynical Machiavellianism. But in a time when the very idea of “reality” or “truth” seems at best very shaky, who is to say what forces or factors can influence events? For the better part of a decade, people in Russia inhabited a reality that was for the most part invented for them by the government and distributed through the media. (How different it is today is debatable, but the emphasis, I think, has changed.) The kind of “reality TV” world that Putin had in place may have been the inspiration for America’s own reality TV president. Certainly the relativity of truth and the rejection of objective fact that characterizes the postmodern, deconstructive view emanating from the universities for decades, has played a part in obscuring the difference between reality and fantasy. As I say in the book, it has in fact precipitated a trickle-down effect, from the metaphysical heights to the lowlands of everyday. The “post-truth” “alternative fact” pop nihilism we luxuriate in today is the result. Reality is up for grabs. If each of us doesn’t take hold of it firmly, someone else will provide one for us. There are many people out there with less than salubrious designs for doing just that.

Since leaving Trump’s team, Bannon, we know, has toured Europe, drumming up support for and fanning the coals of the kind of populism that put Trump into power. Like all populism, it succeeds – when it does – not through reasoned argument – although Bannon and his fellow travellers will argue otherwise – but through the power of images, symbols, and slogans. These simple and direct stimuli reach below our conscious minds and influence us at deep, visceral levels, the same levels at which magic works – when it does. If the claim of success that Spencer and his gang have made is warranted, it did in November 2016. And if I am correct about the influence Alexander Dugin had on Putin’s activities in Ukraine and Crimea, it did in 2013-14 too. Are there similar efforts being made in Europe today? Does the success of nationalism and populism in several European states suggest that there are? I don’t know. I do know that in Dark Star Rising I have tried to dispel the darkness around these matters as best as I can, and to make clear what is at stake these days in what I call a “war on reality.” That my publisher Tlon is putting out the book encourages my outlook. Their name suggests that they are aware of the fragility of reality – I am a great reader of Borges – and that they are conscious of exactly what is at stake. I am certain that a reader picking up this book will feel that way too.

Gary Lachman

London, November 2018

 

[1] Gary Lachman Politics and the Occult (Wheaton, IL: Quest Books, 2008)

 

Advanced notice: From Lost Knowledge to Real Magic: Omega Workshop this October.

I’ll be sharing the bill with Dean Radin, Alex and Allyson Grey, and Regina Meredith at the Omega Workshops in Rhinebeck, New York, this October. From Lost Knowledge to Real Magic: https://www.eomega.org/workshops/real-magic. My first NY appearance since – well, even I don’t remember. I know its some time away but I thought it wouldn’t hurt to get word out sooner rather than later. If you can make it it would be great to see you there.

Colin Wilson, Henry Corbin, Kathleen Raine

You don’t get these three together that often, although in his early days, Wilson did meet Raine – he tells the story in his account of the Angry Young Men, The Angry YearsI met Wilson and Raine. I wouldn’t be surprised if Raine and Corbin met; I haven’t come across an account of them meeting, but they moved in the same circles and knew the same people. Their reason for appearing here is that I am posting links to two recent lectures. One is another of my ongoing conversations with Jeffrey Mishlove for his New Thinking Allowed series, this time about Colin Wilson. The other is the last lecture in my Lost Knowledge of the Imagination series of talks given for Jeremy Johnson’s excellent Nura Learning site. I write about Wilson in Beyond the Robot: The Life and Work of Colin Wilson and I write about Henry Corbin and Kathleen Raine in Lost Knowledge of the Imagination, so if you watch the talks and want to know more, those are the best places to start. Once again, happy new year. If enough Outsiders use their imagination, we may just be able to pull this one out of the fire.

Happy New Year

And may 2019 be gentle to us all. Many thanks to all of you for making 2018 possible. Without you it couldn’t have happened. That’s something to think about. In the meantime, I wish I could give you all something in return. Alas, all I have is a link to my latest interview with Jeffrey Mishlove for his excellent New Thinking Allowed series. It’s about Madame Blavatsky. She may have been teetotal, but I bet New Years’s Eve was a hoot – or a Koot Hoomi – with her around. My next interview with Jeffrey, about Colin Wilson, will be released in January, and I’ll post the link when it is. Until then, all the best and sincere wishes for a truly human new year.