Two new Colin Wilson Studies now available

Paupers’ Press continue their penetrating ‘Colin Wilson Studies’ series with volumes 28 and 29. The latter, Vaughan Rapatahana’s More than the Existentialist Outsider ‘draws together a number of his important essays about, and his interview with, Colin Wilson which was held at the Victoria University of Technology in  Melbourne, Australia on September 16, 1993, adding a new essay in which he asserts that Wilson is “…an important philosopher, who not only introduced his own version of Existentialism, but also strove to unite the so-called Continental and Analytic traditions of philosophy into one seamless endeavour…” finally insisting that “…universities should now be including Wilson as an integral part of their philosophy courses’”. This title also contains several important pieces previously published in the periodical Philosophy Now, including Rapatahana’s Wilson obituary which hit the mark where the newspapers and broadsheets mostly missed.

Volume 29 is my own effort entitled The Lurker at the Indifference Threshold: Feral Phenomenology for the 21st Century, which attempts to draw various obscure threads together and suggest possibilities for Wilson’s long term rehabilitation this century. Included as an appendix is a rare 1983 Wilson interview from the defunct music magazine Sounds conducted by Sandy Robertson, author of both The Aleister Crowley Scrapbook (which has an introduction by CW) and of a study of the music of Meat Loaf and Jim Steinman entitled The Phenomenology of Excess – the only book I’ve read which recommends Chapple & Garofalo’s Rock ‘n Roll Is Here To Pay and The New Existentialism on it’s reading list! My book is perceptively reviewed by Wilson researcher David Moore at his blog here and his own ‘new existentialist’  work Evolutionary Metaphors will be discussed here soon.

Both titles are £7.95 each. Full details are here.

A rare introduction to a study of the law of diminishing returns

Colin Wilson: My Interest In Murder (Being a discarded introduction to Order of Assassins). Paupers’ Press ISBN 9780995597815, £6..95 (available on the 28th of January). An autobiographical essay on how and why Wilson became interested in crime, previously unavailable. This is item number 185 in the Wilson catalogue. 

cdf48ccc-73fb-477d-acaf-74fa028b46e7“I have the kind of mind that enjoys facts” writes Colin Wilson in My Interest in Murder, a lengthy 40 page introduction originally intended for his Order of Assassins: The Psychology of Murder but discarded by publisher Hart-Davis in 1972. “When I get interested in any subject, it occupies my mind exclusively for months at a time”. He notes that he has been variously preoccupied with brain physiology, jazz, witchcraft, mythology, economics and Russian history, to name but a few. During these months of brooding on a topic, he remarks that he would scour the shelves of second hand bookshops for information. Once he became a professional author by 1956, he would gleefully spend an hour browsing the bookstores in Charing Cross Road and stagger into a taxi with a huge stack of titles. 

Facts regarding crime and murder were another of his interests. When he was ten years old a family friend had lent his father a volume entitled The Fifty Most Amazing Crimes of the Last Hundred Years “which had an automatic pistol and a bottle of poison embossed on the front cover”. He wasn’t supposed to read it but as it was left out he went though every case – Landru, Charley Peace, Crippen, David Smith, Vaquier and Palmer (the latter was discussed in a book by the poet Robert Graves), the Green Bicycle Mystery, the shooting of Bella Wright, and so on – and suffered appalling nightmares as a consequence. He felt a particular “tingle of horror” while reading the article on Jack the Ripper and seeing, instead of a portrait, a large imposing question mark. His maternal grandmother had told him about the terrifying atmosphere of her childhood in the East End of London circa 1888 when the Ripper was at large. That question mark, he writes, “started me on a search for Jack the Ripper that has gone on ever since”. Wilson would later coin the term ‘Ripperology’ and write extensively on the case (Order of Assassins contains an appendix discussing one theory regarding the possible identity of the killer). But back in the early 1940’s his precocious interest in crime was motivated, he says, by a sense of horror. Speaking about the Cleveland Torso Case – later incorporated in his 1966 novel The Glass Cage – he remarks that these American murders had become world wide news and “the newspapers of Hitler’s Germany and Mussolini’s Italy took pleasure in pointing out how a decadent democracy fostered this sort of crime”. While he was horrifying himself with the crime book (published in 1936) he was also reading True Detective magazine which his mother had received off a friend (she would spend what little money she had on romantic magazines instead). It’s also significant that around about this time Wilson was reading tatty copies of Weird Tales, the American ‘horror comic’ which featured stories by H. P. Lovecraft, a writer Wilson would study in depth long before he was regarded as ‘literature’ (or, this century, as a subject for philosophical investigations). “At the age of ten”, remembered Wilson in an introduction to one of many Lovecraft collections, “I had felt instinctively that this was a kind of pornography of violence that was designed to appeal to a kind of sickness in the reader”.  He rediscovered Lovecraft in the late fifties via a friend’s copy of The Outsider and Others (1939) the first assembled compendium of Lovecraft’s best tales and the first book published by his future friend and correspondent August Derleth at Arkham House. Inspired by this collection, he wrote The Strength to Dream, an analysis of the imagination in literature where he makes the unflattering yet philosophically accurate comparison of Lovecraft’s psychological landscape to that of the ‘vampire of Düsseldorf’, Peter Kürten. Lovecraft bolstered the dwindling circulation of Weird Tales by revising The Loved Dead by C.M. Eddy, a tale about a necrophiliac sex killer – this caused such a scandal that sales of the next issue rocketed. A year or two later, Kürten would return to Düsseldorf and began a reign of terror that parallels the irrational explosion described in Lovecraft’s most famous work, The Call of Cthulhu. Kürten would spend “longer and longer periods of solitary confinement, standing almost upright in a tiny cell” and dreaming of revenge like the Marquis de Sade (once dubbed “the patron saint of serial killers” by Wilson). The connections between these and Lovecraft’s romantic bitterness are fully discussed in Order of Assassins. 

Aged 11 in 1942, Wilson entered a public speaking competition held at his school and chose famous murder cases as his subject, but his interest ended very abruptly in the same year. “What happened was simply that I had discovered science. The outer reaches of the universe and the inside of the atom were far more interesting than emotional fools hitting one another on the head”. Suddenly, he realised that crime is due to our tendency to remain trapped in trivialities, and quickly lost interest; he remarks that he did not pick up any crime literature at all until he was 20, by then married and living in London. Intriguingly he speaks of his adolescent affair with science as “close to religious salvation” and more important than poetry or music. By the time he was 20 he dropped this scientific fundamentalism, becoming reacquainted with poetry – it relaxed his mind after a hard days manual labour – with music (he collected records as obsessively as books) and with literature and philosophy (he was, at this time a budding novelist working on a something called ‘Ritual of the Dead’, later developed into his first fictional work Ritual in the Dark). “I had not abandoned my scientific creed”, writes Wilson. “I had merely enlarged it”. He would of course later write books on astronomy, forensic pathology and hemispherical brain theory in the usual scientific spirit, but by the time he started writing about crimes, he was slowly becoming preoccupied with a ‘science of consciousness’ developed by the philosopher Edmund Husserl which is known as phenomenology. Nietzsche had previously observed that there has never been a ‘presuppositionless science’ but Husserl’s publication of the first volume of his Logical Investigations in the year of Nietzsche’s death would lay the groundwork for the possibility of such a science. So in truth Wilson had in fact enlarged his scientific outlook by making use of Husserl’s method, even if his chosen subjects were, on the surface, diverse. By deciding to set his novel in the East End – inspired by his grandmother’s stories – he researched the Ripper murders in the British Museum and roamed the streets of Whitechapel, soaking up the cold autumn atmosphere. He was once again interested in murder, but the “tingle of horror” he experienced in childhood was gone; his interest was now scientific, like Emile Zola’s researches into the worst aspects of humanity for his novels or Sherlock Holmes’ attitude towards gory facts (“knowledge of sensational literature – immense”). 

Ritual in the Dark took over ten years to complete. If it had been written to a deadline like The Outsider, Wilson thinks, his interest in murder might have waned once again. But researching the novel meant accumulating scores of true crime books and magazines (around 200 volumes by 1960) and it now seemed a pity to have no use for them. When introduced to a journalist whose wife was not only interested in murder but also possessed of an extraordinary memory for crime facts, Wilson suggested writing an A-Z encyclopaedia of cases. Co-authored with Pat Pitman, the Encyclopaedia of Murder would appear in 1961, the first book of it’s kind since The Newgate Calendar (also known as The MalefactorsBloody Register) in 1774 or thereabouts. Their book would anticipate the true crime genre by many years, although Wilson points out here that Sir Harold Scott’s Concise Encyclopaedia of Crime, which boasts no less than forty authors (including Ian Fleming) was published in the same month. A typically odd coincidence in the world of publishing no doubt, but Scott’s volume compliments Wilson and Pitman’s Encyclopaedia In that it covers legalities and procedures and has “an excellent article in crime in literature” (Wilson stuck a philosophical fragment from The Outsider at the end of his Encyclopaedia). 

After publication Wilson could add the ‘criminologist’ label to his ever expanding list of professional interests: philosopher, novelist, existentialist, mystic and phenomenologist (Husserl’s method of “phenomenalism” is discussed In the introduction of the Encyclopaedia). And so there were more facts to beef up his philosophical position and to season his novels; he compares his method to a witch mixing a brew but with the delight of a crossword puzzle addict solving clues. The philosopher Michel Foucault would also discuss crimes and punishments and although Wilson dismissed his “stormy romanticism”, he did admire Foucault’s method: he was “a kind of fact-grinding machine, pouring obscure works on history and sociology into his gullet, and coming up with startling and illuminating parallels”. Wilson admits that his his mind is similar. In A Criminal History of Mankind (1984) he recalled his study (“piled with books on violent crime and copies of True Detective magazine”) when he was aiming to compile the Encyclopaedia in the summer of 1959. He was, he says, motivated by “an obscure but urgent conviction that underneath these piles of unrelated facts about violence there must be undiscovered patterns, certain basic laws, and uncovering these might provide clues to the steadily rising crime rate”. The Encyclopaedia of Murder would be followed by A Casebook of Murder (1969), a sociological study of crime. “To put it simply”, Wilson begins the book, “my interest in murder is philosophical rather than scientific”. Three years later, Order of Assassins would complete a ‘murder trilogy’. 

Despite the gruesome subject matter, Order of Assassins is written in the same spirit as Wilson’s book on music, The Brandy of the Damned (1964) or even his self-explanatory A Book of Booze from twenty years later (which he moots in this introductory essay). This is not to say that Wilson is being flippant about crimes. “I completely lack patience with the kind of writer who talks about ‘murder for pleasure’” he writes. Against the “revolting and almost unreadable” Edmund Pearson and William Roughead, two late Victorians who regarded crimes as a fit subject for windy humour, Wilson is, like Dostoevsky, treating these facts with the utmost seriousness. Murder cases are not amusing; they are messy and horrible, but they are invaluable for study as they can starkly illuminate an opposite set of values – making us realise that life is not trivial and must not be wasted on such negativities (“emotional fools hitting one another on the head”). This is why Wilson enjoyed, if that’s the correct word, collecting these gruesome facts. He could describe Nietzsche’s rejection of Schopenhauer’s pessimism or critique the anti-intentional torpor of Beckett’s collected works, but there is nothing which illustrates the problem of life devaluation which such bludgeoning and terrible force as murder cases. Nietzsche suggested in Beyond Good and Evil that we “think pessimism through to it’s depths” – so by analysing the most violent and life denying acts objectively (phenomenologically) the possibility of a life affirming philosophy begins to take form. Wilson wasn’t being perverse when he said that whenever he studied murder he felt a glint of optimism: he was pointing out that life-devaluation, negativity and violence, taken to their logical conclusions, simply do not work. “Murder interests me because it is the most extreme form of the denial of […] human potentiality”, he remarked in A Casebook of Murder. Against Sartre’s ‘man is a useless passion’ or the romantic pessimism of Schopenhauer or Lovecraft, murder is an act, a very real act, which we cannot take a casual attitude to – our reactions to it prove we do have positive values towards life. These values are the building blocks of Wilson’s philosophical attitude; the crime facts and the interest in murder are the study of the shadows cast by the construction of the building. Our central problem, he says in this discarded introduction, is to understand our subconscious depths, to contact them at will. These intentional methods were already outlined in the volumes of his Outsider Cycle, particularly in his studies of the methods of Husserl and Whitehead. Later, Wilson would apply them to investigations into ‘occultism’ – a seemingly unlikely move, but Husserl did write that we need the “idea of a resolve of the will to shape one’s whole personal life into the synthetic unity of a life of universal self responsibility and, correlatively, to shape oneself into the true ‘I’, the free, autonomous ‘I’ which seeks to realise his innate reason, the striving to be true to himself”. This type of careful self analysis towards what Husserl calls “universal self responsibility” is precisely what the criminal lacks, so all crime is essentially a smash and grab raid, a short cut which inevitably ends in defeat or suicide. An occultist like Crowley could point out that people of “criminal nature are simply at issue with their true Wills” but any nonpartisan observer knows that it wasn’t quite so simple an issue in his own case. His contemporary Gurdjieff told the writer Ouspensky that modern society creates “an enormous amount of sexual psychopaths” and these ‘abnormalities’, as he called them, “require special study”. Wilson’s study of such psychopathological behaviour was driven by a similar need to understand the ‘human machine’ via Husserl’s phenomenological method. Like Gurdjieff, he believes that it is fatal for us to become victimised or controlled by our habits; in a gentler (but no less rigorous) sense, Husserl warned against habitual perceptions or taking the world for granted. 

“I am not interested in criminality as such, but in the relation of crime to human freedom” wrote Wilson in 1969. Analysing the catastrophic choices criminals make when they believe they are increasing their ‘freedom’ makes us all aware of our own perceptual limitations. Crime, Wilson would later write, “is a completely mistaken solution to a problem that accompanies all of us from the cradle to the grave: the problem of personal evolution”. Summing up Order of Assassins, Wilson notes that the violence in our society (i.e. of 1972) has the same roots as “the occult revival and the search for messiahs and gurus and führers”. Written during the era of the tree day week, strikes and IRA bombings, the use of the word ‘assassin’ and the opening analysis of the legend of the ‘Old Man of the Mountain, his castle at Alamut and his shadowy sect is a prescient use of symbolism when read in today’s gloomy atmosphere of global terrorism. Anybody who cares about conscious evolution should share Wilson’s interests.

Proceedings of the First International Colin Wilson Conference 2016 (with video)

IMG_0006Proceedings of the First International Colin Wilson Conference, University of Nottingham July 1, 2016.
Ed. Colin Stanley, Cambridge Scholars Publishing 2017
The Sixtieth anniversary of the publication of The Outsider was commemorated by this conference of eight speakers (with a ninth paper published as an appendix) at Kings Meadow Campus in Nottingham University. Not only is this where the Dept. of Manuscripts and Special Collections have a gargantuan Wilson collection, it was also once the location of ITV’s Central Studios where David Frost spoke to Wilson on a one off show called Beyond Belief. I watched this at the time but for those who missed it, it’s here 

Please note I have linked to a clip of each lecture and as the first lecture by Simon Brighton is about Wilson’s audio archive I recommend watching part two below. These videos also have plenty of discussion not present in the book.

The Speakers
Simon Brighton: The Colin Wilson Audio Project
Colin Wilson kept an audio diary from the “provisional” date of 1982 up until 2011. I once suggested to him in an email that I’d like to digitize all of them – I’m glad I didn’t as it seems to have been something of a Herculean task even for musician Simon Brighton (The Sons of TC Lethbridge, the Mayday! Mayday! EP featuring Stan Gooch). “Over a thousand” tapes were discovered all around Wilson’s home at Tetherdown and digitized to MP3 format. So, says Brighton, “the archive consists of over 2000 hours of audio.” Although some of the tapes were tangled and some were damaged “after a small fire which occurred when the telephone lines were struck by lightning” all the audio on these cassettes was extracted and converted. Bibliographer Colin Stanley was handed a drive of some 160 gigabytes of audio – Wilson kept recordings of his talks and interviews, of ideas for books, even thoughts “while driving to the supermarket” or on a train – and all of this will eventually be available to scholars at the Nottingham University archive. Now, what about all those Betamax videotapes of CW’s TV appearances that also need digitizing before they turn to analogue dust….

Video: intropart onepart two – part three (includes the beginning of Prof. Clark’s presentation which starts around the five minute mark)

Prof. Stephen L. Clark: Lovecraft and the Search for Meaning
A lengthy and erudite talk on one of my favorite authors, now canonized but still somewhat misjudged to be a poor stylist in both The Strength to Dream and Edmund Wilson’s Classics and Commercials – the latter dismissing him as a writer of “silly stories about ‘omniscient conical snails’ and ‘whistling invisible octopuses.'” This is expertly challenged here.

Video: part one (above) part twopart threepart four  – part five

Lindsay Siviter: Colin Wilson: Researching Jack the Ripper
“One of the youngest Jack the Ripper experts” and a guide on those Ripper tours which I went on years ago, although I’m fairly sure she wasn’t the expert who showed us around. Wilson of course coined the term “Ripperology” which shows no sign of running out of steam even today: there is even a “well established” magazine entitled Ripperologist! Siviter was the first researcher to visit Sir William Gull’s descendants, to “go through all his family papers and documents AND to have discovered a cast iron alibi” for him, with a thoroughness which Colin would have doubtless applauded. Going through the bibliography of Wilson’s output, Siviter discusses how many times the Ripper case appears in his work – a lot, as it started his interest in crime when he was a child. The field of Ripperology is, er, a cut throat business and theories and speculations are hotly contested – Wilson’s place in it’s development is well argued in this paper and Siviter continues to do excellent research today.

Video:  intropart one – part two

Nigel Bray: Colin Wilson and ‘Dread of Being’
Having read Bray’s book Bargaining with the Devil: The Work of Colin Wilson in a Cultural Context recently, I think I’m correct in saying this presentation is an excerpt from that book. To get an understanding of his dialectical approach to Wilson and his work, I’d like to quote from the book itself (which is Nigel quoting himself from his own journal after a re-reading of The Man Without a Shadow):
“It’s extraordinary. Terrible, repetitive style; pasteboard, comic book characters, and everywhere a slapdash attitude – to ideas, to emotions, to general structure…and yet the whole is compulsive, captivating… He throws all (genuine) literary objectives out of the window, and hammers at our laziness, our weakness, our defeatism, with a blunt instrument – his intrepid, style-starved prose, which can only be described as a long, rattling alarum. It’s like being roughed up by a docker, who’s been sent with the express purpose of knocking some sense into you.”
The lecture concerns itself with one of Wilson’s key topics, also central to Kierkegaard: boredom. That word “did not exist in the English language before 1750.” It’s equivalent can be found in the medieval concept of ‘accidie’ or ‘sloth, torpor or despair.’ These are still key concerns even as I write this, the sixty-first anniversary of publication of a book which was “an inquiry into the nature of the sickness of mankind in the mid twentieth century.” Bray is very well read and familiar with virtually every Wilson text, and this is a good taster for his lengthy and controversial examination of Wilson (which is a bargain if you own a kindle). He used to work for Brans Head who brought out the pamphlet Science Fiction as Existentialism.

Video: intropart onepart two

Nicholas Tredell: A Ritual for Outsiders: Philosophy and Narrative in The Outsider and Ritual in the Dark
Tredell has been familiar with both The Outsider and Ritual since his early teens; this would account for the extraordinary layers of detail he is aware of in those two texts, and others – a footnote to his essay has a list of how many times various characters make themselves physically sick, for instance. He sees both The Outsider and Ritual as “quest-narratives” – real and fictional persons offer “help and hindrance” towards a search for truth. Less a book of quotations – it’s certainly not, if you’ve actually read it – The Outsider is rather “an index of evolutionary potential” but the “sense of potential is not the initial or constant note” which is probably why some lazy readers actually see it as a pessimistic book. So “that dreadful” (as Prince Charles described him) Terry Eagleton could write a piece entitled Colin Wilson’s Glumness Entranced Me As A Budding Teenage Existentialist for the Guardian. Both books with their emphasis on “control, clarity and deliberateness” contain everything with which Wilson was to concern himself in a myriad of genres which would baffle and anger critics until the end (and after). Tredell is one of Wilson’s sharpest literary critics.

Video: intropart onepart two (includes the intro for David Moore’s presentation, below)

David Moore: The Light Barrier: Existentialism and the Occult in Colin Wilson’s Science Fiction
An autodidact like Wilson, Moore runs an excellent Wilson themed blog here. In his presentation he speaks about an “apparent ‘leap'” from The New Existentialism of the mid sixties to the SF and occultism of 1967 and thereafter. He knows of course that there wasn’t really a leap – The Mind Parasites concept grew out of the Petri dish that was The New Existentialism (on p.161 to be exact) and had it’s origin in the Spectre of Blake’s Illuminated Books, familiar to any reader of The Outsider. No, as Colin Stanley has expertly pointed out, Wilson already had a fairly strong interest in the ‘occult’ – he even admitted owning about “five hundred volumes on magic and the supernatural” before 1971. In The New Existentialism, Goethe’s Faust is as much an archetypical Outsider figure as Oblomov. Wilson was as excited by the philosophical possibilities of science fiction as by the ‘philosophy of the will’ commonly known as magic(k). Moore remarks “viewed in this context, we can see how the optimistic philosopher behind the Outsider Cycle utilised science fiction as a metaphor – and a means – to the increasing of mankind’s strengths and possibilities.” Because he was using Brecht’s alienation affect with the emphasis on alien, his science fiction novels were parodies “in which Wilson can express his evolutionary implications” in an uninhibited fashion. Against Lovecraft’s misanthropy and materialism, “presenting a universe without values”, the new existentialist is concerned with creating new values of the Nietzschian kind. The core value, the most valuable, was a mysterious faculty…

Video: part onepart two – part three

Gary Lachman: Faculty X: Other Times and Places
From a former NYC punk guitarist turned prolific author (including last year’s massive and necessary Wilson study Beyond the Robot) Lachman gets to grips with the ‘phenomenological faculty’ by any other name. It’s interesting to note that Wilson’s ‘Faculty X’ concept didn’t spring up fully formed in 1971. As Lachman observes, the theory was “formulated” (in Wilson’s own words) “on a snowy day in Washington DC in 1966” slap bang in his new existential era, and he had spoke of it to Kenneth Allsop some nine years before that. But it didn’t have a name. Both Beyond The Outsider and The New Existentialism stress the need to map out new avenues of consciousness with precise language, and with his labeling of “Faculty X” in 1971, Wilson did just that. Careful readers of Proust will be familiar with it, as will eagle eyed neophytes tunneling their way through the later writings of occultist Kenneth Grant. Like David Moore, Lachman sees no real ‘break’ between the existential research of the fifties and sixties and the will powered occultism from 1971 and thereafter, and the examples he gives here bear that out. Any “attentive reader of Wilson’s first book […] who went on to read the ones that followed, […] would not have felt anything unusual” about his development of a theory regarding the reality of other times and places. Lachman quotes “the last cultural mandarin” George Steiner – “our dictionaries lag behind our needs.” It’s true; when Chesterton says we say things but don’t mean them, it’s because our ‘reality function’ is turned too far down; but when the ‘phenomenological faculty’ is fully operational “we say these things and we mean them, because we really know they are true.”

Video: intro – part one part two – part three

George C. Poulos: The Transcendental Evolutionary Philosophy of Colin Wilson
This is a fairly complex piece of psychological-scientific writing regarding Maslow’s theories and I’d strongly suggest that you buy the book to get the list of “pre-resquisists for the narrowing” as it’s difficult to summarize without losing some of it’s full impact. Mr Polous is an Australian who also spends time with his family on the Greek island of Kythera. He sums up his presentation with the words that readers of Wilson are prepared for the eventuality of imminent God-head, but it’s “how the other 7 billion people on the planet handle it that I really, really, worry about.”

Video: intropart onepart two

Appendix:
Vaughan Rapahatna: Colin Wilson as Existentialist Outsider [Dr. Rapahatna could not deliver his lecture due to an injury so you’ll have to buy the book to read his timely thoughts on Wilson’s posthumous location in philosophy]
Rapahatna, previously known as Robertson to CW scholars, is a New Zealander and a poet and philosopher. He has written about Wilson for Philosophy Now and as part of the Colin Wilson Studies series (# 11, which is a section of his PhD thesis).
Like Nigel Bray, Rapahatna has what could be called a critical relationship with Wilson. Some of this criticism was previously collected in his Philosophical (a)Musings, and some is on this site. This particular lecture points out something I’d not properly understood despite more than three decades of study – Wilson’s very unlikely merger of two opposed stands of philosophy, linguistic empiricism and phenomenological existentialism. Even though this juxtaposition is actually announced on page 159 of his New Existentialism, and Beyond the Outsider ends with “The way forward lies through the development of language” I’d not immediately realized the full implications until I read this essay. But going back to the two Wilson texts mentioned above has been an extraordinary experience. Rapahatna notes that Colin Wilson is a “unique philosopher – English, existentialist, optimistic and with a strong insistence on the need for a structured and rigorous linguistic approach, which will bring about a completely divergent way to perceive and practice not only philosophy per we, but to live more consciously.” After reading both the sixth and seventh volumes of his Outsider Cycle again over the past week, this is a totally justified assertion. “Live more consciously” indeed.
“As such, he remains particularly relevant today, if not more so.” Why? Because “while post post-modernism is now in it’s death thoes – we are encountering the object based mantra of Speculative Realism, where no transcendental ego is deemed feasible as pre-existing objects themselves induce meaning perception”. I don’t doubt Wilson would have scoffed at Brassier and Meillasoux’s Romantic nihilism, and I think he might have been amused at Graham Harman’s belated assertion that phenomenological Cthulhu Mythos fiction is “a method of reverent parody that deserves to become a staple of philosophy.” Those who do not remember the past are condemned to repeat it.
Metaphorically speaking, Wilson had already broken into Heidegger’s chalet in the Black Forest and swapped the set of Hölderlin for The Necronomicon while this lot were learning to walk. Who knows what other things he’s anticipated?
I can’t wait to see…

Wilson’s bibliographer Colin Stanley has done a huge amount to collect, disseminate, promote and discuss Wilson’s work and legacy and we should be grateful for his remarkable efforts. Remember what Gerald Yorke did for Crowley! Another Colin Wilson Conference is set for July 6th, 2018 – full details soon.

Publishing news: An End to Murder, plus The Ultimate Colin Wilson Bibliography

Two important Wilson texts are to be released this year. Colin Stanley is to release the final, definitive version of his very comprehensive Wilson bibliography next month. Limited to just 50 numbered copies – now 49 as I’ve just bought one – it can be obtained for £25 including UK post if ordered before publication date of March 2nd 2015. Post-publication price will be £29.95, again with free post to UK addresses. This book is an essential reference tool for those who need to understand Wilson’s vast and sprawling oeuvre. This fourth edition includes –
• All 180 published books by the author.
• 626 of his published articles.
• Over 168 Introductions, Prefaces, Forewords.
• 336 book reviews.
• Over 430 books and articles about his work.
• 1500 reviews of his books.
• His television and radio appearances.

Published just a year after Colin Wilson’s death in December 2013, this comprehensive, annotated bibliography of primary and secondary sources has been fully revised and updated, incorporating an author chronology and an exhaustive index. Aimed at scholars, collectors and fans worldwide it also includes details of non-English translations of Wilson’s work. An essential guide to a writer and thinker, who has left the legacy of an extraordinary body of work.
Order through booksellers or send a cheque for £29.95*, payable to Colin Stanley, to: Paupers’ Press, 37 Quayside Close, Trent Bridge, Nottingham NG2 3BP United Kingdom.

ISBN: 9780956866356
ISSN: 0959-180X (Colin Wilson Studies # 24)
Paperback; 654 pages; March, 2015.

* Includes postage and packing to UK addresses.
Or pay through PayPal to: stan2727uk@aol.com

Meanwhile, the book that Colin was working on before his stroke has been completed by his son Damon. Entitled An End to Murder, it will be published this September by Robinson in the UK and Skyhorse in the US. This promises to be a very interesting title:
Creatively and intellectually there is no other species that has ever come close to equalling humanity’s achievements, but nor is any other species as suicidally prone to internecine conflict. We are the only species on the planet whose ingrained habit of conflict constitutes the chief threat to our own survival. Human history can be seen as a catalogue of cold-hearted murders, mindless blood-feuds, appalling massacres and devastating wars, but, with developments in forensic science and modern psychology, and with raised education levels throughout the world, might it soon be possible to reign in humanity’s homicidal habits? Falling violent crime statistics in every part of the world seem to indicate that something along those lines might indeed be happening.
Colin and Damon Wilson, who between them have been covering the field of criminology for over fifty years, offer an analysis of the overall spectrum of human violence. They consider whether human beings are in reality as cruel and violent as is generally believed and they explore the possibility that humankind is on the verge of a fundamental change: that we are about to become truly civilised.
As well as offering an overview of violence throughout our history – from the first hominids to the twenty-first century, touching on key moments of change and also indicating where things have not changed since the Stone Age – they explore the latest psychological, forensic and social attempts to understand and curb modern human violence.
To begin with, they examine questions such as: Were the first humans cannibalistic? Did the birth of civilisation also lead to the invention of war and slavery? Priests and kings brought social stability, but were they also the instigators of the first mass murders? Is it in fact wealth that is the ultimate weapon?
They look at slavery and ancient Roman sadism, but also the possibility that our own distaste for pain and cruelty is no more than a social construct. They show how the humanitarian ideas of the great religious innovators all too quickly became distorted by organised religious structures.
The book ranges widely, from fifteenth-century Baron Gilles de Rais, ‘Bluebeard’, the first known and possibly most prolific serial killer in history, to Victorian domestic murder and the invention of psychiatry and Sherlock Holmes and the invention of forensic science; from the fifteenth-century Taiping Rebellion in China, in which up to 36 million died to the First and Second World Wars and more recent genocides and instances of ‘ethnic cleansing’, and contemporary terrorism. They conclude by assessing the very real possibility that the internet and the greater freedom of information it has brought is leading, gradually, to a profoundly more civilised world than at any time in the past.

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Transhuman, all too Transhuman

Two books published in the Colin Wilson Studies series are very contemporary – yet the contents are four decades old.
As a reader of Wilson since the last century, reading a ‘new’ book by him is an unusual experience now. Despite knowing that his uncollected or unpublished work is a rich seam, it’s an odd feeling to know that this is all posthumous; that there’s not going to be two or more new books a year and that one might be blessed with the inevitable cut ‘n paste review containing all the old annoying cliches. This stuff, published by Paupers’ Press, is made and consumed (mostly) by hardcore readers and collectors.
In a strange sense though, it’s like the spotlight is off Colin Wilson, the person, and firmly on his ideas. (Unless you’re an obituary writer). These two books are full of ideas, despite their brevity.
Colin Wilson Studies # 21 contains two essays from 1974 or thereabouts: Comments on Boredom and Evolutionary Humanism and the New Psychology. Studies # 22 is a previously unpublished Introduction to a book which would have been called Faces of Evil, if it ever appeared. Possibly from the mid to late Seventies, the only trace left of its existence is a cover image, advertising blurb and ISBN number: 0-89104-042-0. It was to have featured 60 full colour illustrations and 30 original paintings in it’s 128 pages.
Edited and introduced by Wilson scholar Vaughan Rapatahana, these essays “make sure you cogitate and they force you to ponder further.” A well known effect for Wilson readers. Another plus is that the topics he writes about here are very relevant – a point not lost on the editor.

Boredom. (Trans)Humanism. Evil.

Humanism, as it’s understood – or should that be marketed? – today is a different beast to the Humanism that Wilson writes about here. ‘Humanism’, with it’s corporate logo, London bus adverts, celebrity atheists and it’s general sense of bourgeois self-satisfaction is not really the Humanism that Wilson is writing about. That sort of Commercial Evangelical Humanism has more in common with the creature comforts of der letzte Mensch, Nietzsche’s ‘last man”, the opposite of the bed of nails that is (will be?) Das Übermensch. Wilson’s Evolutionary Humanism has more in common with Julian Huxley’s original concept as discussed in Beyond the Outsider. Huxley, in fact described himself as a “Transhumanist” – a point we’ll need to return to. So even though he can write that “My religion is evolutionary humanism” (1) he is not advocating a simple replacement of Theology with Darwinism, as that would be too philosophically crude. Rather, he is attempting to describe, with as much phenomenological precision as possible, the access code to a “new world of super-reality and anti-futility.” (2) H G Wells’ metaphor of early amphibians struggling to stand or breathe on land is referenced, but Wilson suggests that the need to flop back into the cool waters of “repetitive little preoccupations and animal responses” is best described in the opening scenes of Goethe’s Faust, in Nietzsche’s Zarathustra (3) and in Dostoyevsky’s figure of Stavrogin. These three are expositions of what Wilson calls “the values problem”, the problem of life fatigue and life failure. Our instinctive values or rather, subconscious intentionalities, have been built up over millions of years, and they need to be analysed for deep, deep prejudices in the light of everyday consciousness. Because our habit of selective consciousness is so ingrained – originally for our survival – it continuously replaces any sense of wider meaning with a sense of immediate purpose, with the ability to concentrate on getting things done, but generating unpleasant side effects of neurosis and social friction.
Wilson sees the imagination as part of perception. Imagination moulds the perceptions of the physical world, although “it has a tough sub-structure of reality to deal with. However, it colours and shapes and tints and excludes, and the resulting perception is not in any sense a perception of ‘things as they are’. It is carefully edited.” (4) This is the instinctive value mentioned earlier; in fact it is actually a “devaluing mechanism.’ Things can be perfect in life, and we take them for granted – in fact we are normally bored (this is discussed more fully in the Comments on Boredom essay). What is happening, says Wilson, is that we instinctively put aside the pleasure and move on to the next thing. “This means that, from the feeling point of view, consciousness is kept blank – that is, open and receptive. But if there happen to be no ‘in-coming’ feelings, the result is boredom.” (5) The chief value (ironically) of the devaluing mechanism is pain and inconvenience – we can get over minor physical pain or setbacks by devaluing them and moving into something else. Wilson calls this the ‘St. Neots Margin’, a kind of equator of the human mind that is affected by pain, but indifferent to pleasure. We take happiness for granted, but only start to ask questions when we suffer misfortune.
Now Wilson introduces an important concept. As our consciousness is editing our environment, certain things are left on the cutting room floor. The full beam of our intentionality is focussing on a limited number of things, whilst others are noticed, but in a less immediate way. They are out-takes, like the extras on a Directors’ Cut DVD that we will probably never watch. They are there, they are important, but taken for granted – like, Wilson remarks, a pair of guests who are so familiar to the butler that he doesn’t need to ask for their invitation card. They are accepted – but rather than call this process ‘acceptance’, Wilson describes this mechanical observation as ‘acceptation’. For convenience, acceptation “is the actual medium for the dilution of consciousness.” (6) it is, he says, like ash which prevents the consciousness from overheating. The inferno of total consciousness would generate too much heat for us at this moment, so we use our powers of abstraction and imagination to bring back enough for a camp fire. We supplement our awareness with memory and imagination.
The imagination should not be confused with daydreaming. “It is related to ordinary perception as as mathematics is related to science; it is concerned with the basic laws of the reality that perception can only grasp piecemeal.” (7) Perception is intentional, it is selective – and it is prejudiced. A strongly developed imagination can easily be used to remind ourselves of how our selective consciousness has become what it is, and why.
Wilson is keen to remind us that we are marking time with our present consciousness. We cannot go any further with these old habits, the door of the prison is opening, but far too slowly, and while we’re in this state, “we need war as a necessary outlet.” (8) Bearing in mind that these words were written forty years ago, little has changed. The problem is still staring us in the face, and people seem keen to avoid addressing it. Perhaps because, as Wilson says, we treat consciousness as a basic unit, rather than showing (or rather knowing) how it is built. Wilson once remarked that the problem of philosophy is so simple that no philosopher has ever stated it. He is on to something there.
Wilson’s Evolutionary Humanism is unlike today’s Humanism. Like Huxley’s Transhumanism, like Maslow’s self-actualising Metahuman, it is Nietzsche rather than Darwin who is the focus. So it is interesting to see the editor compare Wilson to Ray Brassier in The Faces of Evil. For although Brassier is a supporter of Transhumanism, he insists, somewhat theatrically, that we must choose Darwin over Husserl lest we “plunge headlong into intellectual disaster and the ruin of philosophy.” Brassier was once linked to the Speculative Realists, who claim originality for their use of H. P. Lovecraft in philosophical – specifically phenomenological – disciplines. They are still shamefully unaware of Wilson’s historical record here. Brassier, like Thomas Ligotti, like Houellebecq and S. T. Joshi, seem to admire Lovecraft for his fundamentalist nihilism. This is perhaps a little too convenient; Lovecraft’s nihilism is really his least interesting feature. It is a mask, the opposite of his real drive. (8) So although Wilson sounds like Brassier – or rather, vice versa – when he writes of Evil as “a vital force so tremendous that the slightest glimpse of it reveals our human values to be childish and trivial”, he is probably speaking Nietzscheian, or perhaps Blakeian (the antediluvians who are our energies etc.) rather than materialist nihilism. Lovecraft made the phenomenological mistake of describing his Things as “evil”, when they are in fact fascinating. Wilson offers Arthur Machen’s description of a similar experience, but minus any dread. (9) Perhaps Machen was a greater phenomenologist than his literary offspring…
So in these essays, forty years old, Colin Wilson is pretty much discussing today’s cultural impasse. Or maybe it’s just that not much has changed? The points he makes on these topics are certainly worth everyone’s attention.

(1) Colin Wilson, Comments on Boredom and Evolutionary Humanism and the New Psychology: two unpublished essays Paupers’ Press, 2013, p. 35
(2) ibid. p. 36
(3) Specifically the section entitled On the Tree on the Mountain (Nietzsche, Thus Spoke Zarathustra, Cambridge University Press, 2006, p.29)
(4) Colin Wilson, Comments on Boredom and Evolutionary Humanism and the New Psychology: two unpublished essays Paupers’ Press, 2013, p. 42
(5) ibid. p. 43
(6) ibid. p. 44
(7) ibid. p. 45
(8) Kenneth Grant The Ninth Arch, p xxix Starfire 2002
(9) see Wilson’s introduction to The Necronomicon (Neville Spearman, 1978)

Faces of Evil: CW Study # 22

A previously unpublished essay by Colin Wilson is released on October 14th, at £8.95 (£7.95 for pre-orders, including free post within the UK). Order direct from Paupers’ Press.

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Colin Wilson’s
Introduction to The Faces of Evil

Edited and with a Foreword by
Vaughan Rapatahana

In the mid-1970s A & W Publishers of New York planned to publish a book by Colin Wilson entitled The Faces of Evil. The publisher’s blurb read:

​“One of Britain’s foremost authors re-examines man’s ​haunting fear of evil, in mythology and history. Witches, the ​supernatural—Hitler, Stalin, Rasputin, and Richard the Third are ​re-appraised in an informative, fast-moving essay strikingly ​illustrated with historical reproductions and 30 original paintings.”

The book did not appear in print and all that remains is the substantial Introduction—over 80 pages in manuscript—written by Wilson and recently retrieved from an archive by Wilson scholar Vaughan Rapatahana.

In a stimulating essay, Wilson concludes:

​“I would not like to pass a dogmatic opinion on whether there are ​such things as evil ‘entities’ in the universe….That would ​presuppose that they are living beings who, like ourselves, are ​struggling to evolve to a higher level. But it seems to me wholly ​within the bounds of possibility that human beings have released ​‘evil’ forces of whose power and persistence they are unaware…”

Colin Wilson Studies # 22
ISBN: 978-0-956866332

Paul Newman – a personal memory

I’m very sad to report that Paul Newman, editor of Abraxas magazine, amongst other talents, passed away recently. I was aware of Paul’s struggle with illness several years ago. I finally got to meet him at the Around the Outsider launch after years of amusing off-on correspondence via Abraxas. In my nascent days of Wilson fandom he was an invaluable link to the man himself, providing signed books* hot from Tetherdown, and up the minute information before the web took over. An extremely pleasant and knowledgeable man, Paul wrote several books, and I would recommend his autobiography, which turned out to be his final published work.

* Via the Abraxas book signing service, which I became aware of through the back page of CW’s Ouspensky biography in 1993, I managed to get Colin to sign my copy of Voyage to a Beginning as “Lord Leicester” – a disguised self portrait from The Mind Parasites. Neither Paul or Colin himself got the reference and thought I was merely being inventive!

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