Evolutionary Metaphors by David J. Moore: 21st Century New Existentialism

F857D655-07ED-4C76-AA02-A477AC3557B7
Buy this book


“The new existentialism and the UFO are not as far apart from each other as one might think”, writes David J. Moore in his debut book Evolutionary Metaphors. Moore, who has previously published pieces in several scholarly collections investigating the deep end of Wilson’s work and legacy [1] is a researcher who encountered Wilson’s existential thought at a young age and who describes a UFO experience first hand in these pages. He is then the ideal person to investigate such a connection, and if Wilson were alive in 2019 he would have doubtless written an introduction to this book – the ultimate stamp of approval.

Wilson’s influence is keenly felt here: plain autobiographical detail merges with the outlandish and fantastic subject matter, and the writing is clear and compulsive. In February 2008 the then 22 year old author, who was “mainly interested in existentialist literature of the pessimistic variety—writers such as Michel Houllebecq and the Romanian arch-pessimist, Emil Cioran”, shared an odd collective experience with three other people. They witnessed “a silent, apparently amorphous and changing series of lights” 30 feet above their heads. At least that’s what they think they saw – apart from personal memory and subjective interpretation, there “was the added problem of its inherent difficulty to simply describe; it was frankly too unusual and unlikely to convey”. However, all were convinced that what they saw was something ‘other’. Working out his new existentialist ideas in the early sixties through the ‘Outsider Cycle’ books, Colin Wilson noted in one volume that our minds have a tendency to filter out most ‘otherness’, leaving the world looking quite poker faced and seemingly indifferent to us. Wilson’s new existentialist method attempted to look into the mechanisms of this passive state and involved investigating unusual types of perception and phenomena.

Familiar with Wilson’s work, particularly The Outsider, Moore sought out Alien Dawn, Wilson’s concise 1998 study of the bewildering UFO phenomenon and it’s vast attendant literature. “Wilson’s approach to ufology” writes Moore, “retained this evolutionary spirit, for he asked the essential question: ‘What can it tell us about ourselves, our consciousness?’- a question informed by the philosophical discipline of phenomenology, which aims to reveal the mechanisms of man’s psyche, and its dynamic and interpretative role through man and towards reality”. Wilson’s influence Alfred North Whitehead famously urged philosophers that no experience should be omitted from enquiry including ‘experience abnormal’ (his full list, often quoted by Wilson, is also mentioned in the present book). Many of the cases drawn from UFO and abductee literature throughout Evolutionary Metaphors certainly sound abnormal – like the large kangaroo spotted in a car park which turned out to be a UFO, for instance – at least from our everyday rational consciousness, what Husserl called the natural standpoint. But pioneering researchers working at the dawn of UFO writing, such as Jung or Jacques Vallee, saw deeper patterns in the phenomena, recurring symbols from folklore and ancient mythology.

As Moore notes, the act of interpretation itself is significant in the analysis of the UFO enigma. And the clear interpretation of states and phenomena, unclouded by subjective emotional prejudices, is the primary goal of phenomenology, at least in it’s early stages. Wilson’s new existentialism is of course indebted to Husserl’s phenomenology and as Moore remarks, “Wilson, for me and many others, came to represent a fearless explorer of the dark and occulted recesses of the human psyche, but significantly, without a pessimistic bias”. Much classic UFO literature can be dark and forbidding in tone, with many witnesses and abductees recounting experiences of terror and dread amongst the hyper-surrealistic events unfolding around them. Speaking of Sartre’s frightening existential state of ‘nausea’, Wilson remarks that “in nausea man feels isolated in an alien world of objects”, a chaos of unconnected fragments. But, as Moore points out, phenomenology deals with wholes, not parts – Husserl devotes the third section of his Logical Investigations II examining mereology (parts and wholes) – and a phenomenologist like Wilson was always cautious to step back from emotional interpretations (terror, bewilderment, pessimistic doom) when examining paranormal phenomena (or in fact, any phenomena). Husserl and Wilson spoke of ‘relational’ consciousness and both were more concerned, like Whitehead, with delineating the whole picture, a Gestalt, and trying to read the situation as neutrally as possible, free of subjective distortions. This is also Moore’s method – “I suspect that the UFO experience is […] a metaphor towards a new understanding of reality”, he writes. And he notes that it could be interpreted as an “evolutionary metaphor”.

The Whole of the Law

Most perceptively, Moore notes how the “new existentialism enriches the reading and understanding of much occult and paranormal literature”. This is a very important point which is still not widely acknowledged by occultists. “The new existentialism”, he says, “was an attempt by Wilson to provide the foundations for an evolutionary phenomenology in which man could access these meaningful levels of reality”. Running through the large history of esoterica that is Wilson’s The Occult are the same philosophical concerns from his new existentialist period of 1956 – ‘66, a point lost on some of his early readers who presumed he had abandoned existentialism for something less rigorous.

Kenneth Grant, who was originally dismissed by mainstream occultists (but not by Wilson) for his confrontational synthesis of Lovecraft, magick, UFOlogy and decadent literature, is often thought of as one of the originators of Chaos Magic, the postmodern ‘nothing is true, everything is permitted’ strain of contemporary sorcery which is briefly discussed in Evolutionary Metaphors. Like Wilson, Grant put a lot of emphasis on imaginative fiction writing, on poetry and novels: one of his early self published works states that fantastic fiction is a substitute for a long atrophied natural faculty which could originally understand truth directly (think Wilson’s ‘Faculty X’). Grant uses the term ‘adumbration’, often used by Husserl when speaking of parts and wholes, in his analysis of occult experiences (and in fact he once referred to his own work as ‘phenomenology’). Like Wilson said when quoting Yeats, our minds are ‘partial’, but completed in moments of illumination. These moments when this faculty is operative are plentiful in literature; Wilson collected scores of examples from Proust, Hesse and many others and made a careful study of them as accurate descriptions of metal states (i.e. phenomenology) rather than as merely entertaining flights of fancy. Grant once stated that we can accept these truths at a deeper holistic level whereas the conceptualising mind struggles as it can only interpret things piecemeal, via parts, sides or adumbrations. “Chaos magic”, Moore writes, “is basically a scaffolding of a system that recognises the value of phenomenology”; one well known practitioner he quotes recommends the use of pareidolia, the ability to construct forms out of the formless, like Leonardo Da Vinci looking at an old wall and seeing figures and scenes, or the familiar ability to see faces in a fire. Wilson suggested many times that this intentional perceiving is a very important evolutionary creative ability, not just a by-product of daydreaming.

Like Jung, Kenneth Grant often suggested that the UFO was a deep mythological symbol like the grail or saucer of magical lore. “Now, what we might be seeing in the modern world”, writes Moore, “is the re-emergence of a type of magical thinking that had previously gone underground, so to speak, or had remained dormant in the unconscious regions of our collective psyche”. Both Wilson and Grant spoke about a long ‘dormant’ faculty which is slowly reappearing in the post Romantic age and in it’s literature (even Proust spoke of faculties long dormant) and in our modern commercial culture. Science fiction, which once was an underground scene at the dawn of the post war UFO craze, is now big business – Hollywood has made many Philip K Dick stories yet the author of what became Blade Runner and Total Recall spent most of his writing life struggling for money. Dick’s fortunes were turned around by his extraordinary ‘1974’ experience (see chapter 7 of Wilson’s Unsolved Mysteries, Past and Present, 1993) where he was plunged into a world of high strangeness as weird as anything from his own SF books. As documented in his rambling, philosophical Exegesis and in his later novels – referenced here by Moore – Dick’s previously neurotic state was radically changed by the ‘Valis’ events. With typical synchronicity, Dick had a “strange and eerie feeling” that his early novels were coming true. Moore expertly connects Dick’s notion of Valis or ‘Zebra’ – a kind of universal architect hidden in plain sight who Dick sometimes claimed to have intuited, happily building away – with the transcendental ego of Husserl as described by Wilson in his very rare (privately published, 1995) emendation to Introduction to the New Existentialism. “Now”, Moore writes, “by forwarding a basic ‘doctrine of the will’ that aims to uncover the ‘unconscious layers of will and intention, of which you were previously not aware’, it is significant that Wilson points out that the deeper layers of our intentionality awaken in mystical experiences. For in these experiences we lose our general sense of alienation— moreover, an alienation that is ‘due to lack of contact with one’s intentional layers’”. ‘Alien’ experiences, properly understand, may not be alien after all. By developing our ability to know that parts are just that and not misunderstanding them as the totality of a whole – to know the reality of other times and other places as Wilson (and Grant, briefly) said – is to have a completed rather than partial mind, what is commonly termed mystical consciousness. In the Exegesis, Dick speaks of not seeing the Other, but seeing as the Other – Wilson pointed out that our rational minds filter out most otherness due to their relentless need for order, and that Husserl’s aim was to catch them out doing just that, perhaps as Dick did in 1974. “How did we lose certain faculties entirely?” asks Dick in the Exegesis. “Have the remaining ones occluded?” Like Wilson, he found answers in Julian Jaynes’ theory of the bicameral mind, with the shift from all over mythological consciousness (whole, but innocent) to the sharper rational consciousness (understanding, but only partially knowing). In evolutionary terms, we must use this sharpened consciousness to understand whole, and not merely partial meanings. “The new existentialism”, Moore continues, “lays important emphasis on the essential hierarchical nature of consciousness; lower levels of consciousness become increasingly diffuse, disintegrated, whereas higher forms of consciousness—such as the mystical experience or the ‘peak experience’—become synthesised and integrated into the greater whole of our being”.

Gurdjieff once told Ouspensky that “man cannot reconstruct the idea of the whole starting from separate facts” and he insisted that the unprepared mind, connecting with higher centres, will experience either a total blank or disjointed images and sensations – the distortions that the phenomenologist wishes to exclude. This sounds like some of the confusing abductee experiences of UFO literature. Gurdjieff insisted on training the intentional faculties to ‘grasp’ phenomena before any attempts at accessing the higher centres, and Wilson suggested a similar procedure. “Evolutionary metaphors – along with esoteric ‘correspondences’ and the logic of much anomalous phenomenon – baffle ordinary causal logic precisely by transcending its limits and by inferring beyond itself” says Moore. “Essentially they are symbols of a reality yet to become”. This bizarre sense of past/future is discussed in Philip K Dick’s fiction (Counter Clock World, etc) and in his Exegesis (he ruminated on time flowing backwards, from decay to perfection; Kenneth Grant had similar concerns and Husserl analysed internal time consciousness). Moore quotes abductee author Whitely Streiber: “What we have to learn to do […] is to learn to move out of the time stream so that we can examine it more carefully and come to understand its real meaning”. Proust of course devoted a huge novel to this very problem. And Moore goes on to say that in order to understand these possibilities (evolutionary metaphors) “we must develop imaginative as well as supra-logical faculties which can process this level of reality from which these metaphors emerge, and in doing so, it would be immediately grasped that they can become more than mere symbols but actualities”. In occultism, symbols, fantasies, dreams and desires are reified via synchronicities in the mundane world; in Wilson’s new existentialism, hidden (occluded) phenomenological structures are brought to conscious awareness in order to perceive reality more coherently. Symbols becoming actualities happened throughout the Romantic period: as Wilson has recounted, the fictional fever dreams of Richardson, Rousseau and Goethe had such an enormous impact on the Western world that we still feel it today. Philip K Dick’s novels are full of what he called ‘pre-cog’ about himself (his “strange and eerie feeling” regarding personal events happening after he wrote them) and his startling foresight about the unfolding 21st Century.

“There is the sense that there are meanings that animate the deepest substratum of existence”, writes Moore, “and that, in some odd way, these meanings are the structural blueprints not only of matter and the physical and natural world, but also the structuring forces that underlies experience as well as existence in its interior and mental form”. As Wilson once said, if we could uncover these meanings (he called them “our intentional evolutionary structure”) via phenomenological discipline, we would become a completely different type of creature – his collected ‘outsiders’ are foreshadowings of such a creature (as Moore notes, Alien Dawn concludes with a chapter entitled ‘The Way Outside’ with an analysis of science fiction stories such as Brian Aldiss’ Outside). As we read through case histories in UFO literature, Moore says, “one is reminded of the essential message of Wilson’s philosophy, and this provides a much needed reevaluation of our reductionist culture”. Reductionism is merely a symptom of our closed perceptions, and Blake and his fellow romantics satirised it and railed against it with aplomb. Wilson, who labelled his own analysis ‘Romanticism Mark Three’ (Mark Two was Existentialism) found a bulwark against reductionism in Husserl’s phenomenological method which ironically reduces everything back to the source of the transcendental ego. This, it must be noted, is the start of the phenomenological method, not, as commonly misunderstood, its end or goal. As Wilson, says, only when we rid our mental lives of this emotional colouring can we see things afresh. And as Husserl would say, philosophy can then finally begin. The strange states of consciousness documented by the writers collected and analysed by Wilson and followers such as Moore are portends of what we could become – they are evolutionary metaphors – and as disturbing and uncanny they may appear to be to our fragmented mundane consciousness, I, like the author, have no doubt that they are trying to show us something, if only we could step back and see the whole picture. 

Evolutionary Metaphors is published on the 31st of May by 6th Books

[1] Moore was a speaker at both the First and Second International Colin Wilson Conferences at Nottingham University: all lectures are presented in book form and published by Cambridge Scholars (see both links). 

2 thoughts on “Evolutionary Metaphors by David J. Moore: 21st Century New Existentialism

  1. Very Informative Post!
    Can you help me with this line from Sartre’s Being and Nothingness on Knowledge?
    P295 ‘The for itself does not exist subsequently to know; neither can we say that it exists only in so far it knows or is known…regulated by particular bits of Knowledge.’

    Like

    1. Hello, and thanks for your interest. I think he’s saying that the ‘for-itself’ (i.e. consciousness) doesn’t exist just to know things, and neither can we know that it knows (possibly!) He seems to be saying that if it just knew stuff it would be fragmented into so many bits of knowledge. He continues by remarking that “Knowing is an absolute and primitive event” and it is reabsorbed in being.

      Liked by 1 person

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s