|
Notes
CHAPTER 1
1. One such figure
is Thomas Fleming, editor of the American political
magazine Chronicles, whose editorial columns sometimes ramble off into
angry denunciations of St. Clement of Alexandria (whom Fleming sees as a
kind of vegetarian hippie).
2. See Tertullian, Against the Valentinians, in The Ante-Nicene Fathers,
vol. III.
3- See Jaroslaw Piekalkiewicz and Alfred W. Penn, Politics of Ideocracy
(Albany, N.Y.: SUNY Press, 1995).
4. From Benito Mussolini, "Dottrina," in Political Quarterly 4 (July
1933):341-356, here quoted with minor grammatical corrections of the
translation.
5. See Czeslaw Milosz, Captive Mind (New York: Harper, 1953), p. 58.
6. Ibid., p. 60.
7· Ibid., pp. 198-199.
8. Ibid., p. 208.
9. Ibid., pp. 209-210.
10. Ibid., p. 213-
II. Ibid., p. 214.
12. Ibid., p. 219.
13. See Fyodor Dostoevsky, ch. 5, "The Grand Inquisitor," in The
Brothers
Karamazov (New York: Random House, 1985), p. 267.
158 NOTES TO PAGES 13-18
CHAPTER 2
!. See, for example, the collection sponsored by the Vatican, Agostino
Borromeo,
et al., eds., Minutes of the International Symposium "The Inquisition"
(Rome: Vatican,
2°°4)·
2. See, for various broad overviews of the history of the inquisition,
Elphege Vacandard,
The Inquisition: A Critical and Historical Study of the Coercive Power
of the
Church, B. Conway, trans. (London: Longman, 1915), or Edward Burman, The
Inquisition:
The Hammer of Heresy (Wellingborough: Thorsons, 1984). Another such
study is
Guy Mathelie-Guinlet, L'inquisition: Tribunal de la foi (Paris: Auberon,
2000). See also
more recent academic works like Joseph Perez, The Spanish Inquisition
(New Haven,
Conn.: Yale University Press, 2005), and Irene Silverblatt, Modern
Inquisitions: Peru
and the Colonial Origins of the Civilized World (Durham, N.C.: Duke
University Press,
2004). Also of interest is John H. Arnold, Inquisition and Power:
Catharism and the
Confessing Subject in Medieval Languedoc (Philadelphia: University of
Pennsylvania
Press, 2001).
3- See Henry Charles Lea, Superstition and Force (Philadelphia: Lea,
1892), 485.
Lea is also the author of The History of the Inquisition of the Middle
Ages, 3 vols. (New
York: Macmillan, 19°8), and of A History of the Inquisition in Spain, 3
vols. (New York:
Macmillan, 19°6-19°7).
4. See, on confession, John H. Arnold, Inquisition and Power: Catharism
and the
Confessing Subject in Medieval Languedoc (Philadelphia: University of
Pennsylvania
Press, 2001), pp. 90ff.
5. Bartolome Bennassar, "Patterns of the Inquisitorial Mind as the Basis
for a
Pedagogy of Fear," in Angel Alcala, ed., The Spanish Inquisition and the
Inquisitorial
Mind (Boulder, Colo.: Social Science Monographs, 1987), p. 177.
6. Ibid.
7. Ibid., p. 178.
8. Ibid.
9. Ibid.
10. Ibid., p. 180.
II. Ibid.
12. Jaime Contreras, El Santi Oficio de la Inquisici6n de Galicia
(Madrid, 1982),
p. 149, cited in Bennassar, p. 18!.
13. See Henry Ansgar Kelly, Inquisitions and Other Trial Procedures in
the West
(Aldershot: Ashgate, 2001), p. 417.
14. Bennassar, p. 18!.
15. Ibid., p. 183.
16. Ibid.
17. John Tedeschi, The Prosecution of Heresy (Binghamton, N.Y.: Medieval
and Renaissance
Texts & Studies, 1991), pp. 132-133.
NOTES TO PAGES 20-25 159
CHAPTER 3
I. See Jean-Louis Darcel, "Maistre, Mentor of the Prince," in Richard
Lebrun,
ed., joseph de Maistre, Lift, Thought, and Influence (Montreal: McGill,
2001), p. 127. On
Saint-Martin, see p. 123. See also Franck Lafage, Le comte joseph de
Maistre (Paris:
L'Harmattan, 1998), pp. 145-15°.
2. See Robert Triomphe, joseph de Maistre: Etude sur la vie et sur la
doctrine d'un
materialiste mystique (Geneva: 1968), and see also on the related topic
Antoine Faivre,
"Maistre and Willermoz," in R. Lebrun, ed., Maistre Studies (Lanham,
Md.: University
Press of America, 1988), pp. 100-125.
3. See Joseph de Maistre, Letters to a Russian Gentleman on the Spanish
Inquisition,
A. M. Dawson, trans. (London: Dolman, 1851), pp. 19-22.
4· Ibid., p. 33-
5. See Bartolome Bennassar, "Patterns of the Inquisitorial Mind as the
Basis for
a Pedagogy of Fear," in Angel Alcala, ed., Inquisiti6n espanola y
mentalidad inquisitorial
(Barcelona: Ariel, 1984), trans. as The Spanish Inquisition and the
Inquisitorial Mind
(Boulder, Colo.: Social Science Monographs, 1987), pp. 178-179.
6. Ibid., p. 38.
7. Ibid.
8. This is the argument throughout Letter IV, pp. 38ff.
9. See Rtiflexions sur Ie protestantisme dans ses rapports avec la
souveraineti, in Oeuvres
completes (Lyons: Vitte et Perrussel. 1884-1993), vol. 8, p. 493.
10. See Richard LeBrun, Throne and Altar: The Political and Religious
Thought of
joseph de Maistre (Ottawa: University of Ottawa Press, 1965), pp.
152-154.
II. See Maistre, On the Origins of Sovereignty, in Against Rousseau, R.
Lebrun,
trans. (Montreal: McGill-Queen's University Press, 1996), p. 163.
12. Ibid., p. 142. See also The Works of joseph de Maistre, J. Lively,
ed. (New York:
Macmillan, 1965), p. 114.
13. Lively, ed., Works of joseph de Maistre, p. 135.
14. See Emile Faguet, Politiques et moralists du dix-neuvieme siec!e, I
(Paris: 1899),
p. I, cited by Isaiah Berlin in The Crooked Timber of Humanity (New
York: Knopf,
1991), p. 94. See also Samuel Rocheblave, "Etude sur Joseph de Maistre,"
Revue
d'histoire et de philosophie religieuses 2 (1922):312.
15. Berlin, Crooked Timber, p. 119.
16. Ibid., p. 125.
17. Maistre, Oeuvres, I, p. 376, cited in Berlin, Crooked Timber, p.
126.
18. Berlin, Crooked Timber, p. 126.
19. Ibid.
20. Lebrun, ed. joseph de Maistre's Lift, Thought, pp. 286-287.
21. Ibid., p. 288.
22. See Stephen Holmes, The Anatomy of Antiliberalism (Cambridge, Mass.:
Harvard
University Press, 1993), pp. 7, 36.
23. See Graeme Garrard, "Joseph de Maistre and Carl Schmitt," in Lebrun,
ed.,
pp. 221-222.
24. Ibid., pp. 236-238.
160 NOTES TO PAGES 27-36
CHAPTER 4
I. See John T. Graham, Donoso Cortes: Utopian Romanticist and Political
Realist
(Columbia: University of Missouri Press, 1974), pp. 19ff.
2. See Jeffrey Johnson, ed., The Selected Works of Juan Donoso Cortes
(Westport,
Conn.: Greenwood, 2000), p. 46; "Speech on Dictatorship," from Obras
completas de
Don Juan Donoso Cortes, 2 vols., J. Juretschke, ed. (Madrid: Bibliotec
de Autores Cristianos,
1946). See also Bela Menszer, ed., Catholic Political Thought: 1789-1848
(South
Bend, Ind.: University of Notre Dame Press, 1962).
3· Ibid., p. 44·
4· Ibid., p. 53·
5· Ibid., p. 55·
6. Ibid., p. 57.
7· Ibid., p. 56.
8. See Graham, Donoso Cortes, pp. 302-308.
9. Ibid., p. 302.
10. Ibid., p. 303.
II. Ibid., p. 304.
12. Johnson, Selected Works, p. 72.
13. Ibid.
14. See his letter to the editor of EI Heraldo, 15April 1852, in
Selected Works,
P·95·
15· Ibid., pp. 97-98.
16. See "Letter to Cardinal Fornari on the Errors of Our Times," in
ibid., pp. I02-
1°3·
17. See Donoso Cortes, Essays on Catholicism, Liberalism, and Socialism,
W. Mc-
Donald, trans. (Dublin: W. Kelly,1874), p. 201, and Juan Donoso Cortes,
Ensayo sobre
el catolicismo, elliberalismo y el socialismo, J. Gomez, ed. (Barcelona:
Planeta, 1985).
18. Essays, pp. 37-44; Ensayo, pp. 25-29.
19. Essays, p. 42; Ensayo, p. 29.
20. See Carl Schmitt, "The Unknown Donoso Cortes," in Telos 125 (Fall
2002):
84-85.
21. Ibid., p. 86.
22. See, for example, Carl Schmitt, "Donoso Cortes in Berlin (1849)" in
Telos 125
(Fall 2002):99.
CHAPTER 5
I. Wyndham Lewis, The Art of Being Ruled (London: 1926), p. 128.
2. Sorel's emphasis on the salutary value of violence as a revolutionary
means
manifested itself in a new form in the celebration of the violence of
war in Nazi-era
figures such as Ernst Junger. In both cases, violence was seen as having
a quasimystical
revelatory power, though in Sorel that power was instrumental in
bringing
about an imagined coming workers' utopia, whereas in Junger and related
similar eel·
ebrants of war, heroism in war was a kind of existential act in itself.
NOTES TO PAGES 36-44 161
3. See, on the Mafia and Sorel's work, Michael Freund, Georges Sorel:
Der revolutioniire
Konservatismus (Frankfurt: Klostermann, I932), pp. 63-64.
4. See Sorel, "Le caractere religieux du socialisme," published in
Mouvement socialiste
(November, I906), and republished in Materiaux d'une thCorie du
proletariat
(Paris: Riviere, I9I9, I923), translated version in Hermeneutics and the
Sciences: From
Georges Sorel, Vol. 2, John Stanley, ed. (New Brunswick, N.J.:
Transaction, I989),
pp.67-98.
5. From Georges Sorel, Vol. 2, p. 36.
6. Ibid., p. 41.
7. Ibid., "The Religious Character of Socialism," p. 79.
8. Ibid.
9. Ibid.
IO. Ibid., p. 80.
II. Ibid., p. 81.
I2. Ibid., "Marxism and Social Science," p. I86, from Sorel, Saggi di
critica del
Marxismo (Milano-Palermo: Sandron, I903), pp. I69-I88.
I} Georges Sorel, Reflections on Violence, T. E. Hulme, trans. (Glencoe:
Free
Press, I950), p. I25.
I4. Ibid.
I5. Ibid., pp. I24-I25·
I6. Ibid., p. I32.
I7. See Sorel, Reflections on Violence, p. 285. It is clear, because he
cites him, that
Sorel knew Maistre's work first hand. Furthermore, the conclusion to
Reflections on
Violence is quite Maistrean.
I8. Ibid., p. 298.
I9. Ibid., p. 300.
20. Ibid., p. 28.
21. See Jack Roth, The Cult of Violence (Berkeley: University of
California Press,
I980), pp. 223-224-
22. Ibid., p. I6I.
230 See Sorel, Reflections, pp. 303ff.
24. Richard Vernon, Commitment and Change: Georges Sorel and the Idea of
Revolution
(Toronto: University of Toronto Press, I978), p. 69.
25. See Jules Renard, Journal, 1887-1910 (Paris: Gallimard, I960),
II:I203, cited
in Michael Curtis, Three Against the Third Republic (Princeton:
Princeton University
Press, I959), p. 57·
26. See Charles Maurras, Au signe de Flore (Paris: I93I), p. 9.
27. Charles Maurras, Barbarie et poesie (Paris: I925), p. iii.
28. Charles Maurras, L'Allee des philosophes (Paris: I924), p. 256.
29. Charles Maurras, La Democratie religieuse (Paris: I926), pp. 219,
343.
30. Ibid., pp. I95, 341.
31. See "Intermede philosophique: les solutions de la question juive,"
La Gazette
de France, 7 January I899, cited in William Buthman, The Rise of
Integral Nationalism
in France (New York: Columbia University Press, I939), p. 232.
32. See "Sagesse! Sagesse!" in La Gazette de France, 9 Feb. I899: and
"M. Joseph
162 NOTES TO PAGES 44-53
Reinach, La Gazette de France, 30 April 1899, cited in Buthman, Rise of
Integral Nationalism,
p. 232.
33. See Charles Maurras, Oeuvres Capitales (Paris: Flammarion, 1954),
ii:33-34'
34. Charles Maurras, Le Pape, la Guerre, et la Paix (Paris: Nouvelle
Librairie,
1917), esp. pp. 57-59.
35. On Maurras and occultism, see Maurras, Music Within Me, Count
Potocki,
trans. (London: Right Review, 1946), p. 3.
36. See Eugen Weber, Action Franliaise: Royalism and Reaction in
Twentieth-
Century France (Stanford: Stanford University Press, 1962), p. 220.
37. Michel Winock, Nationalism, Anti-Semitism, and Fascism in France
(Stanford:
Stanford University Press, 1998), p. 183.
38. Ibid.
39. Ibid.
40. See Weber, Action Franliaise, p. 363.
41. See Charles Maurras, La Contre-Revolution Spontanee (Paris:
Lardanchet,
1943), pp. 99-102.
42. Charles Maurras, La Democratie Religieuse (Paris: Nouvelle Librairie,
1921),
PP·204-207·
43- See Winock, Nationalism, pp. 155-157.
CHAPTER 6
I. See Jan-Werner Miiller, A Dangerous Mind: Carl Schmitt in Post-War
European
Thought (New Haven, Conn.: Yale University Press, 2003), p. 7.
2. Ibid., p. 205.
3. See Carl Schmitt and G. Schwab, trans., The Leviathan in the State
Theory of
Thomas Hobbes (Westport, Conn.: Greenwood, 1996), p. 26.
4. See Hugh Urban, "Religion and Secrecy in the Bush Administration: The
Gentleman, the Prince, and the Simulacrum," in Esoterica VII
(2°°5):1-38.
5. See Leo Strauss, Persecution and the Art of Writing (Chicago:
University of Chicago
Press, 1952), p. 17; Leo Strauss, "Farabi's Plato," Louis Ginzberg
Jubilee Volume
(New York:American Academy for Jewish Research, 1945), pp. 357-393, 384.
6. Schmitt, Leviathan, p. 3.
7· Ibid., p. 29·
8. Ibid., p. 60.
9. Ibid., p. 62.
10. Ibid., pp. 96-97.
II. See Heinrich Meier, Carl Schmitt and Leo Strauss: The Hidden
Dialogue (Chicago:
University of Chicago Press, 1995), p. 59, citing The Concept of the
Political (1933
ed.), III:9.
12. See Schmitt, Politische Theologie II (Berlin: Duncker und Humblot,
1970),
p. 103, to wit: "Fiir eine Besinnung auf die theologischen Moglichkeiten
spezifisch
justischen Denkens ist Tertullian der Prototyp."
13. Heinrich Meier, The Lesson of Carl Schmitt (Chicago: University of
Chicago
Press, 1998), p. 92.
NOTES TO PAGES 53-57 163
14. See Meier, Lesson of Carl Schmitt, p. 94, citing Tertullian, De
praescriptione
haereticorum, VII:9-13: "Quid ergo Athenis et Hierosolyrnis? Quid
academiae et ecclesiae?
Quid haereticis et Christianis?"
15. Schmitt, PTII, Politische Theologie II, p. 120: "Der gnostische
Dualismus setzt
einen Gott der liebe, einen welt-fremden Gott, als den Erl6ser-Gott
gegen den gerechten
Gott, den Herrn und Schopfer dieser b6sen Welt ... [einer Art
gefahrlichen
Kalten Kriegesj."
16. Ibid., p. 122.
17. See A. Roberts and J. Donaldson, eds., Ante-Nicene Fathers
(Edinburgh: T & T
Clark, 1989). III:521.
18. Ibid., III:643.
19. See Tertullian's treatise "Scorpiace," De praescriptione
haereticorum, III:633-
648.
20. Here we might remark that Western forms of Christianity are
strikingly different
in this respect from those in the Eastern Church, where mysticism
remained
(however uneasily at times) incorporated into orthodoxy itself and not
imagined as
inherently inimical to orthodoxy.
21. See Carl Schmitt, The Nomos of the Earth in the International Law of
the Jus
Publicum Europaeum, G. L. Ulmen, trans. (New York: Telos, 2003), pp.
59-60.
22. Ibid., p. 60.
23. Carl Schmitt, G. Schwab, trans., The Concept of the Political (New
Brunswick,
N.J.: Rutgers, 1976), p. 51.
24· Ibid., p. 64·
25· Ibid., p. 65.
26. Ibid., p. 67.
27. I write "supposedly" dualist and "reputedly" held the world to be
evil because
these accusations, repeated by Tertullian and several other ante-Nicene
Fathers, are
hardly borne out as characteristics of all the works we see in the Nag
Hammadi library,
the collection of actual Gnostic writings discovered in 1945.
28. Ibid., p. 29.
29. See Luciano Pellicani, Revolutionary Apocalypse: Ideological Roots
of Terrorism
(Westport, Conn.: Praeger, 2003), p. xi. I wholeheartedly agree with
Pellicani's basic
thesis that "The expansion on a planetary scale of a new form of
chiliasm that substituted
transcendence with absolute immanence and paradise with a classless and
stateless society is the most extraordinary and shattering
historical-cultural phenomenon
of the secular age." But this "new form of chiliasm" has nothing
whatever to do
with Gnosticism as an actual historical phenomenon. One cannot find a
single instance
in late antiquity among the Gnostics themselves for such a phenomenonbut
if one were to refer instead to "the destructive calling of modern
secular millennialist
revolution" that seeks to "purify the existing through a policy of mass
terror and
annihilation," Pellicani's thesis would no longer be subject to the
criticism of an
anachronistic misuse of terms. Later in the book, Pellicani discusses
the cases of the
Pol Pot regime and of Communist China-both of which illustrate his
larger thesis
well. But neither of these have anything whatever to do with the
phenomenon of
Gnosticism in any historically meaningful sense. Even Voegelin himself
expressed
164 NOTES TO PAGES 58-65
doubts about attempting to apply "Gnosticism" to the case of Communist
Russia-let
alone to Cambodia!
30. See Carl Schmitt, "Das Judentum in der deutschen Rechtswissenschaft:
in
"Die deutsche Rechtswissenschaft im Kampf gegen den jiidischen Geist,"
in Deutsche
juristen-Zeitung, 41 (15October 1936), 20:1193-1199, cited in Gopal
Balakrishnan, The
Enemy: An Intellectual Portrait of Carl Schmitt (London: Verso, 2000),
p. 206. See also
Schmitt's lecture "Die deutsche Rechtswissenschaft im Kampf gegen den
jiidischen
Geist," in Die judentum in der Rechtswissenschaft (Berlin: Deutscher
Recht-Verlag,
1936), a brief volume that contains Schmitt's assertions of Jews as
"parasitic," adding
"fur uns" a "Jewish author has no authority." See in particular pp.
29-30. See also
Bernd Riithers, Carl Schmitt im Dritten Reich, 2nd ed. (Munich: Beck,
1990)'
31. See "K6nnen wir uns vor Justizirrtum schiitzen?" Der Angrijf. I
September
1936, cited in Andreas Koenen, Der Fall Carl Schmitt (Darmstadt:
Wissenschaftliche,
1995). p. 703; see also Balakrishnan, The Enemy, pp. 202-203.
CHAPTER 7
I. See Arto Luukkanen, The Party of Unbelief The Religious Policy of the
Bolshevik
Party, 1917-1929(Helsinki: Finnish Historical Society, 1994), pp. 42-43.
2. See Nicholas Berdyaev, The Russian Revolution (Ann Arbor: University
of
Michigan Press, 1966).
3. See Lev D. Trotsky, The Young Lenin (Devon, U.K.: Newton Abbas,
1972), p. 95.
4· Luukkanen, Party of Unbelief p. 55·
5. Robert Wesson, Lenin's Legacy: The Story of the CPSU (Stanford:
Hoover Institute,
1978), pp. 21-22.
6. Ibid., p. 99, citing Vladimir Lenin, Collected Works (London:
Lawrence & Wishart,
1960), vol. 31, p. 353.
7. Ibid., p. 80.
8. See Vladimir Lenin, On the United States of America (Moscow:
Progress,
1967), p. 364.
9· Ibid., p. 365.
10. Wesson, Lenin's Legacy, p. 21.
II. Ibid., p. 23.
12. See V. 1. Lenin, The Proletarian Revolution and the Renegade Kautsky
(New
York: International Publishers, 1934), p. 19, citing Friedrich Engels,
"Uber das Autoritatsprinzip,"
Neue Zeit (1913-1914) I:39. See also Robert Service, A History of
Twentieth-
Century Russia (New York: Penguin, 1997), pp. 1°7-108.
13. John Reshetar, A Concise History of the Communist Party of the
Soviet Union
(NewYork: Praeger, 1965), p. 212. See Lewis Siegelbaum, Soviet State and
Society between
Revolutions, 1918-1929 (Cambridge: Cambridge University Press, 1992),
pp. 53-54.
14. Luukkannen, Party of Unbelief pp. 64-65. See also Siegelbaum, Soviet
State
and Society, pp. 156-165.
15. See Aleksandr Solzhenitsyn, The Gulag Archipelago 1918-1956(New
York:
Harper & Row, 1974).
NOTES TO PAGES 65-72 165
16. See Luukkanen, Party of Unbelief, pp. 80, 85. See also Dmitry
Pospielovsky,
Soviet Antireligious Campaigns and Persecutions (London: Macmillan,
1988), pp. 5-II.
17. See Robert C. Tucker, Stalin in Power: The Revolution From Above
1928-1941
(New York: Norton, 1990), pp. 102ff. See also Joshua Rubenstein and
Vladimir Naumov,
eds., Stalin's Secret Pogrom: The Postwar Inquisition of the Jewish
Anti-Fascist Committee
(New Haven, Conn.: Yale University Press, 2001), and Oleg Khlevnyuk,
"The
Objectives of the Great Terror, 1937-1938," in Julian Cooper et aI.,
eds., Soviet History,
1917-1953 (London: Macmillan, 1995), pp. 158-176.
18. See Nicolas Werth, "Strategies of Violence in the Stalinist USSR,"
in H.
Rousso, ed., Stalinism and Nazism (Lincoln: University of Nebraska
Press, 2004),
PP·73-75·
19· Ibid., p. 73·
20. Ibid., pp. 84-85.
21. Ibid., p. 86.
CHAPTER 8
1. See Wouter Hanegraaff, "On the Construction of 'Esoteric Traditions'
" in Antoine
Faivre and Wouter Hanegraaff, eds., Western Esotericism and the Science
of Religion
(Leuven: Peeters, 1998), pp. II-62. This article confirms my thesis here
concerning
Voegelin. See page 36, where Hanegraaff quotes Hans Blumenberg, who in
Siikulisierung und Selbstbehautptung (Frankfurt: Surhkamp, 1985). p.
144, writes that
"When someone says that modernity would be better labeled 'the Gnostic
era: he recalls
to memory the enemy from the beginning (der UTjienclJwho did not come
from
outside but sat at the very root of Christianity's origin." Hanegraaff
adds "That is wellformulated,"
and concludes that "heresiological propaganda" did not cease with the
Enlightenment, but continued in secular form in "conspiracy" or
"disease" interpretations
of esotericism like Voegelin's.
2. I will note here at the outset the conventional and useful scholarly
distinction
between the generic terms gnosis (direct realization of spiritual truth
for oneself) and
gnostic (those who realize spiritual truth or union, a term that can
apply not only to
Christians but also more broadly, to, for instance, Muslims and
Buddhists), and the
specific terms Gnosticism and Gnostic, which are generally taken to
refer to the Christian
religious currents of late antiquity that later became demonized by what
came to
be known as orthodox Christianity. Although Voegelinism uses capitalized
and non·
capitalized forms of these terms indifferently, I have endeavored to
keep to common
usage. When in doubt, however, I use lowercase forms such as "gnosis"
and "gnosticism."
3. Eric Voegelin, Science, Politics and Gnosticism (Chicago: Regnery,
1958), p. II.
4. Ibid., p. 12.
5. Ibid.
6. Ibid., p. 30.
7· Ibid., p. 30.
8. Ibid., p. 43.
r66 NOTES TO PAGES 72-78
9. See Gregor Sebba, "History, Modernity, and Gnosticism," in The
Philosophy of
Order: Essays on History, Consciousness and Politics, Peter Opitz and
Gregor Sebba, eds.
(Stuttgart: Klett, r98r), p. 190.
10. Eric Voegelin, The New Science of Politics (Chicago: University of
Chicago
Press, 1952), p. 134·
II. Ibid., pp. 134-135.
12. It is worth noting here that Philip J. Lee took up Voegelin's
argument in a
book entitled Against the Protestant Gnostics (New York: Oxford
University Press,
1987), in which he makes giant Voegelinian claims about how "gnostic"
Calvinism is,
how the Founding Fathers of the United States make (in the sardonic
summary of
Culianu) "awesome gnostics," and how modern Protestantism has to purge
itself of
this growing menace.
13. Eric Voegelin, "Ersatz Religion" in Science, Politics, and
Gnosticism, p. 83-
14. See loan P. Culianu, "The Gnostic Revenge: Gnosticism and Romantic
Literature,"
in Gnosis und Politik (Munich: W. Fink, 1984), p. 290, in which he
bemusedly
remarks on his "enlightenment," his realization that neoplatonism, the
entire Reformation,
"Communism," "Nazism," "liberalism, existentialism and psychoanalysis
were gnostic too, modern biology was gnostic," "science" is gnostic;
Marx, Freud, and
Jung were gnostic; "all things and their opposite are equally gnostic."
One should
note that although Culianu does not directly say so, this sarcastic list
is in fact primarily
referring to Voegelin's ascriptions to "gnosticism."
15. Ibid., p. 100.
16. See The Philosophy of Order, p. 452.
17· Ibid., p. 456.
18. On this subject, see Arthur Versluis, Wisdom's Children: A Christian
Esoteric
Tradition (Albany, N.Y.: SUNY Press: 1999), esp. ch. XVIII, "Theosophy
and Gnosticism."
19. See, for instance, Alain de Benoist, L'Europe Pai"enne (Paris:
Seghers, 1980);
Comment peut-on etre paiimne? (Paris: Albin Michel, 1981). See also his
dialogue with
Thomas Molnar entitled L'Eclipse du sam! (Paris: La Table Ronde, 1986),
esp. pp. 129-
177. See also Deuteronomy 13.12-16.
20. Ferdinand Christian Baur, Die christliche Gnosis, oder die
christliche Religions-
Philosophia in ihrer geschichtlichen Entwicklung (Tubingen: 1835),pp.
21ff.
21. See Gregor Sebba, "History, Modernity, and Gnosticism," in
Philosophy of Order,
p. 192.
22. Ibid., pp. 195ff.
23. Stephen McKnight, "Voegelin's Challenge to Modernity's Claim to be
Scientific
and Secular," in The Politics of the Soul, Glenn Hughs, ed. (Lanham,
Md.: Rowman
& Littlefield, 1999). p. 186.
24- See Stephen McKnight, "Gnosticism and Modernity: Voegelin's
Reconsiderations
in 1971," 2001 APSA Panel Paper, downloaded as a pdf file from
http://www.pro
.harvard.edu/papers/ °91/ °910°7 /McKnightSt. pdf.
I took the liberty of correcting some grammatical errors in the
transcription, but
the meaning is unaltered. See also Stefan Rossbach, " 'Gnosis' in Eric
Voegelin's PhiNOTES
TO PAGES 79-9I I67
losophy," downloaded as a pdf file from
http://www.pro.harvard.edu/papers/09I/
°910°7 jRossbachSt.pdf.
25. Ibid., p. 202.
26. See The Philosophy of Order, p. 241.
27. Stefan Rossbach, Gnostic Wars: The Cold War in the Contest of a
History of
Western Spirituality (Edinburgh: Edinburgh University Press, 1999), p.
230.
28. Stephen McKnight, "Gnosticism and Modernity."
I took the liberty of correcting some grammatical errors in the
transcription, but
the meaning is unaltered. Voegelin's remark cited is on page 2.
29. Cyril O'Regan, Gnostic Apocalypse: jacob Biihme's Haunted Narrative
(Albany,
N.Y.: SUNY Press, 2002), pp. I, 231, 299.
30. See Versluis, Wisdom's Children. See also Antoine Faivre, Theosophy,
Imagina·
tion, Tradition, C. Rhone, trans. (Albany, N.Y.: SUNY Press, 2000).
31. O'Regan, Gnostic Apocalypse, p. 24.
32. Ibid., p. 23.
33. Ibid., p. 212.
34· Ibid., p. 213.
35· Ibid., p. 14·
36. See Catherine Tumber, American Feminism and the Birth of New Age
Spirituality:
Searchingfor the Higher Self, 1875-1915 (Lanham, Md.: Rowman &
Littlefield,
2002), pp. 2-3.
37· Ibid., p. 174-
38. Ibid., pp. 174-175.
CHAPTER 9
I. Joseph McCarthy died in 1957.
2. See Norman Cohn, Pursuit of the Millennium (London: Seeker, 1957), p.
xiii.
3- Ibid., p. xiv.
4. Ibid., p. 306.
5· Ibid., p. 307·
6. Ibid., pp. 179-185.
7. Ibid., p. 184; the phrase "Goded with God" was that of Ann Bathurst,
in her
journal entry of 25 December 1692, where she exclaimed "in the fullness
I say, I am
Goded with God, he has filled and how else can I utter myself when I am
filled with
him? He speaks, not I: for I am no more I." See Arthur Versluis, ed.,
Wisdom's Book:
The Sophia Anthology (St. Paul, Minn.: Paragon House, 2000), p. 165.
8. Cohn, Pursuit, p. 185.
9. Ibid., p. 186.
10. Ibid., pp. 179, 259, 304-305.
II. Ibid., p. 314.
12. See Norman Cohn, Europe's Inner Demons: An Enquiry Inspired by the
Great
Witch·hunt (New York: Basic, 1975), p. xiv.
13. Ibid., p. xi.
168 NOTES TO PAGES 91-101
14. Ibid., especially pages I-59, wherein Cohn treats the "demonization
of medieval
heretics," focusing in particular on the transformation of the
Waldensians into
"Luciferians. "
15· Ibid., p. 85·
16. Ibid., p. 88.
17. Ibid., p. 258.
18. Ibid., pp. 258-259.
CHAPTER 10
1. See Nicholas Goodrick-Clarke, The Occult Roots of Nazism (New
York:New
York University Press, 1985) and Black Sun: Aryan Cults, Esoteric
Nazism, and the Politics
of Identity (New York:New York University Press, 2001). See also Corinna
Treitel,
A Science for the Soul: Occultism and the Genesis of the German Modern
(Baltimore:
Johns Hopkins University Press, 2004), especially her chapter "The
Spectrum of Nazi
Responses," pp. 210-242.
2. See Theodor Adorno, Minima Moralia: Reflections from Damaged Life
(Frankfurt:
Suhrkamp, 1951/London: Verso, 1974), pp. 238-244; Telos 19 (1974)7-13;
and
Stephen Crook, ed., The Stars Down to Earth and other Essays on the
Irrational in Culture
(London: Routledge, 1994), pp. 128-134.
3. See the Telos translation, p. 7; Minima Moralia, p. 238. Of these
two, the Telos
translation is significantly superior.
4· Telos translation, p. 7·
5. Ibid., p. 8.
6. Ibid.
7· Ibid., p. 9·
8. Ibid., p. 10.
9. Ibid.
10. See, for instance, Antoine Faivre's Access to Western Esotericism
(Albany, N.Y.:
SUNY Press, 1994), or Jean-Paul Corsetti's Histoire de l'esoterisme et
des sciences occultes,
(Paris: Larousse, 1993), or the first half of my own Restoring Paradise
(Albany,N.Y.:
SUNY Press, 2004), or my forthcoming Magic and Mysticism: An
Introduction to Western
Esotericism.
II. Ibid., p. II.
12. Ibid, p. 12.
13- See Theodor Adorno, "The Stars Down to Earth: The Los Angeles Times
Astrology
Column," Telos 19 (1974):13-90; see also Crook, ed., The Stars Down to
Earth.
14· Ibid., p. 13.
15· Ibid., pp. 14-15.
16. Ibid., p. 16.
17· Ibid., p. 27.
18. Ibid., p. 85.
19· Ibid., p. 89·
20. Ibid., p. 90.
21. See, for example, Patrick Curry, Prophecy and Power: Astrology in
Early ModNOTES
TO PAGES 101-108 169
em England (Princeton: Princeton University Press, 1989)' For another,
much more
limited but still historically informed account, see Arthur Versluis,
The Esoteric Origins
of the American Renaissance (New York: Oxford University Press, 2001),
especially the
discussion of astrological almanacs in early American life.
22. See Daphna Canetti-Nisim, "Two Religious Meaning Systems, One
Political
Belief System: Religiosity, Alternative Religiosity, and Political
Extremism," in Leonard
Weinberg and Ami Pedhzur, Religious Fundamentalism and Political
Extremism
(London: Frank Cass, 2004), pp. 35-54.
23- See Treitel, A Science for the Soul, pp. 210-242.
24. Ibid., p. 231.
25· Ibid., p. 233.
26. Ibid., p. 235.
27. For more on Nazism and occultism, see Nicholas Goodrick·Clarke, The
Oc·
cult Roots of Nazism: Secret Aryan Cults and Their Influence on Nazi
Ideology (New York:
New York University Press, 1992 ed.), and Black Sun: Aryan Cults,
Esoteric Nazism,
and the Politics of Identity (New York: New York University Press, 2003
ed.). See also
Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi
Survival
(Grand Rapids, Mich.: Phanes, 1993).
CHAPTER II
1. See Carl Raschke, The Bursting of New Wineskins: Reflections on
Religion and
Culture at the End of Alfluence (Pittsburgh: Pickwick, 1978), p. 93.
2. Ibid., p. 109.
3· Ibid., p. 73·
4. Carl Raschke, The Interruption of Etemity: Modem Gnosticism and the
Origins of
the New Religious Consciousness (Chicago: Nelson, 1980), p. xi.
5· Ibid., pp. 23-35, 146-157, 188-189, and so forth.
6. Ibid., p. 184.
7. Ibid., p. 218.
8. Ibid., p. 236.
9. Ibid., p. 242.
10. Ibid., p. 243.
II. See Carl Raschke, Painted Black: From Drug Killings to Heavy
Metal-The
Alarming True Story of How Satanism Is Terrorizing Our Communities (New
York: Harper,
1990), back cover.
12. Ibid., p. xiii.
13. Ibid., p. II7.
14. Ibid., p. 268.
15· Ibid., pp. 293-332.
16. See, for a careful analysis of some of the errors in Raschke's book,
http://
www.witchvox.comjwhsjkerr_expertL2a.htrnl, "Raschke Paints Things
Black," writ·
ten by Detective Constable Charles A Ennis of the Vancouver Police
Department,
Youth Services Unit.
17. Raschke, Painted Black, p. 4II.
170 NOTES TO PAGES I08-II5
18. Ibid., p. 399.
19. Ibid., p. 400.
20. Ibid., p. 406.
21. Raschke's book has a bibliography that includes many relevant news
articles
and books of the 1980s during the height of the day care "ritual abuse"
witch-hunts.
What it doesn't acknowledge, save in passing, are the books and articles
of the prescient
doubters. The False Memory Syndrome Foundation Newsletter and the
Justice
Committee (San Diego, Calif.) have documented thousands of cases of
false memory
syndrome and subsequent false accusations. See, for various views, C.
Ronald Huff,
Arye Rattner and Edward Sagarin, Convicted But Innocent (Thousand Oaks,
Calif.:
Sage, 1996); Mark Pendergast, Victims of Memory (Hinesburg, Vt.: Upper
Access,
1995); or Jeffrey S. Victor, Satanic Panic (Chicago: Open Court Press,
1993).
22. See Carl Raschke, Fire and Roses: Postmodernity and the Thought of
the Body
(Albany, N.Y.: SUNY Press, 1996).
23. Carl Raschke, The Digital Revolution and the Coming of the
Postmodern University
(London: Routledge, 2003), pp. 72-73.
24. Ibid., p. 86.
CHAPTER 12
I. See Jon Trott and Mike Hertenstein, "Selling Satan: The Tragic
History of
Mike Warnke," Cornerstone Magazine 21 (1992)98, available from
http://www
.comerstonemag.com/features /isS098 / sellingsatan.htm.
2. Trott and Hertenstein, "Selling Satan."
3. Trott and Hertenstein, "Selling Satan."
4. All of these rather nauseating details, and many more, are to be
found both in
the Trott and Hertenstein Cornerstone Magazine article, and in their
subsequent book.
5. See Michelle Smith and Lawrence Pazder, Michelle Remembers (New York:
Congdon & Lattes, 1980), Lauren Stratford's Satan's Underground (Eugene,
Oreg.:
Harvest House, 1988; Gretna, La.: Pelican, 1991). Other books in the
genre include
Judith Spencer, Suffer the Child (New York: Simon & Schuster, 1989), and
Robert S.
Mayer's Satan's Children (New York: G.P. Putnam's Sons, 1991). On the
phenomenon
itself, see James T. Richardson, Joel Best, and David G. Bromley, The
Satanism Scare
(New York: Aldine de Gruyter, 1991).
6. See the purported text of a "restricted" bulletin issued by a Lt.
Larry Jones of
the Boise, Idaho, police department on "cult activity," File 18
Newsletter (2 May 1986),
Boise, Idaho, reproduced at http://www.skepticfiles.org. The "facts" in
the newsletter
are also drawn upon by Jerry Johnston, The Edge of Evil (Dallas: Word,
1989), p. 4,
quoting a Dr. AI Carlisle of the Utah Prison System who claims fifty to
sixty thousand
ritual murders a year in the United States. One could trace exactly how
such notions
were passed on in a sort of game of "telephone" between "cult experts"
and police
departments-cumulatively contributing to if not outright producing the
hysteriabut
such an effort is beyond our current scope.
7. Jeffrey Victor, Satanic Panic: The Creation of a Contemporary Legend
(laSalle,
Ill.: Open Court, 1993), esp. pp. 273ff.
NOTES TO PAGES 115-120 171
8. See Victor, esp. Chapter Four, "Rumor Panics Across the Country," and
Chapter
Six.
9. See Jon Trott and Mike Hertenstein, "Selling Satan."
10. See Darryl E. Hicks and David A. Lewis, The Todd Phenomenon: Fact or
Phantasy
(Harrison, Ark.: New Leaf, 1979). This strange little volume does
document John
Todd's tapes and activities, and it is quite helpful as a primary source
in itself. Its
authors are primarily bent on character assassination of Todd after his
intemperate
attacks on Billy Graham and other prominent evangelicals as secretly
being in cahoots
with the "Illuminati," but the work is ambiguous about whether the
"Illuminati"
conspiracy really exists.
II. See Michael Barkun, A Culture of Conspiracy: Apocalyptic Visions in
Contemporary
America (Berkeley: University of California Press, 2003), pp. 51-52.
12. Ibid., pp. 61-62.
13- Ibid., p. 121.
14· Ibid., p. 4.
15. See, for instance, the articles on http://www.thecuttingedge.org. A
case in
point is this quotation from a section of the Web site devoted to
connections between
Rev. Moon and the evangelical leadership:
We have already spoken of "disinformation agents," a term commonly used
in the intelligence field to describe an agent who is sown in the target
country
and is designed to look like, act like, and sound like a normal citizen
or
patriot of that country. Such agents will provide 75-90 percent good
information
to their target in order to build up credibility and believability, but
during the time of the most critical moment, they will provide
disinformation
that is designed to make the target country lose the battle or the war.
It seems to me that these Evangelical Christian leaders who have tight
ties to the Illuminati or to Rev. Sun Moon may be considered
disinformation
specialists. This means they will provide good solid Christian
information,
perhaps to the 95 percent level, in order to establish rapport and trust
among their followers. However, at the right moment, or for the right
issue,
they will "toe the line"-take the position-the Illuminati wants them to
take.
See http://www.cuttingedge.org/news/m818.efm.anddon·tmiss the elaborate
thesis
of "Illuminati" weather control at
http://www.cuttingedge.org/articles/weather.cfm.
16. See Pat Robertson, The New World Order (Dallas: Word, 1991), pp.
9-10.
17. Ibid., pp. 6, 8.
18. See Carroll Quigley, The Anglo-American Establishment (New York:
Books in
Focus, 1981), and Tragedy and Hope: A History of the World in Our Time
(New York:
Macmillan, 1966); for how conspiracism can be based on Quigley, see
Robertson,
New World Order, pp. 111-113.
19. Robertson, New World Order, p. 69.
20. Ibid., p. 70.
21. Ibid., p. 71.
22. Ibid., p. 183.
172 NOTES TO PAGES 120-124
23. Ibid., p. 185.
24. Amitabha is a bodhisattva of compassion, but Robertson somehow
manages
to confuse him with assassins.
25. Robertson, New World Order.
26. Ibid., p. 261.
27. Ibid., p. 268.
28. See Robert Dreyfuss, "Reverend Doomsday: For Tim laHaye, the
Apocalypse
is Now:' Rolling Stone (February, 2004) at
http://www.rollingstone.com/features/
nationalaffairs /featuregen.asp?pid = 2771.
29. See Tim laHaye, The Rapture (Eugene, Ore.: Harvest House, 2002), p.
208.
30. Ibid., p. 217.
31. See Larry Burkett, The Illuminati (Nashville: Thomas Nelson, 1991),
p. 18.
32. Ibid., pp. 18-19.
33- Ibid., p. 19·
34. Ibid., p. 20.
35. I also will note here the books and Web site(s) ofTexe Marrs,
especially Circle
of Intrigue: The Hidden Inner Circle of the Global Illuminati Conspiracy
(Austin: Rivercrest,
2000), and http://www.texemarrs.com. Marrs's book cover proclaims that
he
taught political science at the University of Texas, Austin, and his
books do have
some endnote documentation. But they are shot through with a paranoiac
outlook
that converts everything into a manifestation of worldwide
conspiracy-the devil is
everywhere! A closer look at Marrs's Web site reveals a pronounced
anti-Semitism
that is more subdued in Circle of Intrigue-his Web site even has a
predictable link to
the "Protocols of the Elders of Zion." Marrs, like many
IIIuminatiphobes, found it
easy to see George Bush Sr. as one of the Illuminati, but were more
reticent about the
"born-again" George Bush Jr., even though he, too, was a member of Skull
and
Bones, and so on. By 2005, Marrs's newsletter Power of Prophecy included
the thesis
that George W. Bush was a front man for the sinister Jews who were in
fact in charge
of his administration and policies. Given that the Bush Jr.
administration oversaw the
PATRIOT Act and various other abrogations of American civil liberties,
and further
given that administration's obsession with secrecy-both of which would
have earned
any Democratic administration much IIIuminatiphobic vitriol-it is
noteworthy how
many IIIuminatiphobes refrained from criticizing George W. Bush,
particularly in his
first term.
36. See Robert Dreyfuss, "Reverend Doomsday."
37. See Jeffrey Victor, Satanic Panic, p. 304.
38. Ibid., p. 290.
39. The reader is invited to peruse http://www.thecuttingedge.org,
http://www
.thewatcherfiles.com, http://www.tribwatch.com, and
http://www.savethemales.ca, as
well as, for what will be by then a welcome change of pace,
http://www.answers.org
or http://www.pfo.org.
40. See the increasingly bizarre books of David Icke, the most
industrious proselyte
for the reptilian theory, in particular, The Biggest Secret (Scottsdale,
Ariz.: Bridge
of Love, 1999), and Children of the Matrix: How an Interdimensional Race
Has ConNOTES
TO PAGE 124 173
trolled the World for Thousands of¥ears-and Still Does (Wildwood, Mo.:
Bridge of
Love, 2001). Here is a sample:
Then there are the experiences of Cathy O'Brien, the mind controlled
slave
of the United States government for more than 25 years, which she
details
in her astonishing book, Trance-Formation Of America, written with Mark
Phillips. She was sexually abused as a child and as an adult by a stream
of
famous people named in her book. Among them were the US Presidents,
Gerald Ford, Bill Clinton and, most appallingly, George (H. w.] Bush, a
major
player in the Brotherhood, as my books and others have long exposed. It
was Bush, a paedophile and serial killer, who regularly abused and raped
Cathy's daughter, Kelly O'Brien, as a toddler before her mother's
courageous
exposure of these staggering events forced the authorities to remove
Kelly
from the mind control programme known as Project Monarch. Cathy writes
in Trance-Formation Of America of how George (H. W.] Bush was sitting in
front of her in his office in Washington D.C. when, he opened a book at
a
page depicting lizard-like aliens from a far off, deep space place. Bush
then
claimed to be an "alien" himself and appeared, before her eyes, to
transform
"like a chameleon" into a reptile.
See, for more if you can take it,
http://www.geocities.com/Area51/Shadowlands/6583/
et042.htrnl; http://www.greatdreams.com/thelie.htrn; http://www.
thereptilianagenda
.com; and, of course, Sherry Shriner's http://www.thewatcherfiles.com.
which actually
has sections with titles such as "Spiritual Warfare Prayers to Stop
Abductions and
Close Portals and Entrances in Your Home." See also, for an example of
how this
could become a "reptilian" witch-hunt, "Murdering Masonic Reptilian
Shape-shifters"
at http://www.reptilianagenda.com/exp /e02240 la.shtrnl.
41. It is worth noting here that although in the United States,
witch-hunts typically
have emanated from the Christian right, in Sweden in 2005 one saw a
flurry of
accusations concerning extreme feminist groups, including a national
women's shelter
group called ROKS.A controversial documentary called "The Gender Wars"
broadcast on Swedish national television outlined how various prominent
feminist
groups and authors were propagating an extremely antimale ideology, to
such a degree
that the director of ROKS, Ireen von Wachenfeldt, was filmed in an
interview
endorsing Valerie Solanas's outrageous 1960s-era The Scum Manifesto
(which recently
had been translated and published in a new Swedish edition) asserting
that men are
"animals" and "walking dildos." She was later forced to resign. A
prominent Swedish
feminist academic, Eva Lundgren, was put under review by her university.
See, for
various aspects of the controversy, Andy Butterworth, "SVT Releases
Unedited 'Men
are Animals' Interview" (27 May 2005),
http://www.thelocal.se/article.php?ID=1505&
date=20050527; Andy Butterworth, "Controversial Women's Shelter
Chairwoman Resigns,"
(6 July 2005), http://www.thelocal.se/article.php?ID=1710&date=20050706&
PHPSESSID=37bbled2b69bcb035a2f73be7aoa9a24; and Paul O'Mahoney, "If in
Doubt, Attack the Messenger," Stockholm Speculator (29 May 2005),
http://www
.spectator .se/ stambord/index. php?author = 2.
174 NOTES TO PAGES 125-131
Most relevant for our interests: some major feminist figures associated
with
ROKSwere alleged to have said that Sweden's male population included
members of
secret Satanic cults that victimized women. One polemical Swedish author
summarized
the most incendiary charges: "Many young women who have been in contact
with ROKS have been brainwashed into believing that Satanist sects are
out to kill
them; individual women have even been forced to live in small cabins in
our neighbor
country Norway in order to avoid the imaginary sects. Many other women
have
been brainwashed by ROKS into believing that they have been exposed to
sexual
abuse during their childhood." See Nima Sanandaji, "Tax-hungry Swedish
Feminists"
(8 July 2005),
http://www.lewrockwell.com/orig6/sanandaji2.htrnl.Although closer
investigation reveals that some of the more exaggerated claims about
these feminist
groups were later critiqued and in some cases retracted, the fact
remains that the archetype
of the "Satanic panic" in this strange episode evidently did perhaps
partially
manifest in Sweden not on the Christian right but on the feminist left.
42. See Peter Jones, The Gnostic Empire Strikes Back: An Old Heresy for
the New
Age (Phillipsburg, N.J.: P&R, 1992 ed.), p. 14.
43· Ibid., p. 99·
44. See Richard Hofstadter, The Paranoid Style in American Politics and
Other Essays
(New York: Knopf, 1965).
45. I might in passing note that the Illuminatiphobic theorists on, for
instance,
http://www.thecuttingedge.org.bearsomestrikingresemblancestotheBushJr.administration
in their opposition to international accords like the KyotoTreaty, their
disdain for environmentalism, and a number of other areas. Further study
of parallels
might be instructive.
CHAPTER 13
I. See Giorgio Agamben, State of Exception (Chicago: University of
Chicago
Press, 2005), p. 2.
2. Ibid.
3. See Karen Greenberg and Joshua Dratel, eds., The Torture Papers: The
Road to
Abu Ghraib (Cambridge: Cambridge University Press, 2005).
4. See Jane Mayer, "Outsourcing Torture" in The New Yorker (14 February
2005),
http://www.newyorker.com/fact/ content/ ?050214faJact6.
5. Ibid.
6. Ibid.
7. Yoois a primary advocate for an imperial presidency, as discussed in
Paul
Barrett, "A Young Lawyer Helps Chart Shift in Foreign Policy," The Wall
Street Journal
(12 September 2005), p. I. Yoodefends presidential prerogatives at
length in his book
The Powers of War and Peace (Chicago: University of Chicago Press,
2005). To quote
Barrett: "his claim is that American law permits the president to go to
almost any
lengths in the name of fighting terrorism."
8. See Paul Barrett, "A Young Lawyer,"p. A12.
9. Ibid.
10. "Text of Bush's Inaugural Speech," 20 January 2005, AP version.
NOTES TO PAGES 131-141 175
II. See Peggy Noonan, "WayToo Much God: Was President's Speech a Case of
'Mission Inebriation'?" in The Wall Street Journal (21 January 2005),
http://www
.opinionjournal.com/ columnists /pnoonan/ ?id= II0006 184.
12. Interesting, the connection to Dostoevsky was recognized and pointed
out by
Justin Raimondo in "Radical Son," The American Conservative (28 February
2005),
PP·7-9·
13. See llewellyn Rockwell, "The Reality of Red-State Fascism," on
LewRockwell
.com (31December 2004),
http://www.lewrockwell.com/rockwell/red-state-fascism
.hunl. See also Steven laTulippe, "The Ugly Mutation of American
Conservatism" (13
January 2005), http://www.lewrockwell.com/latulippe/latulippe4o.htrnl
See also Patrick
Buchanan, "The Anti-Conservatives," in The American Conservative (28
February
2005), pp. 13-14, in which he writes about John Adams's comment that
"America
goes not abroad, in search of monsters to destroy." For the intellectual
background of
the Bush Jr. administration and handlers, see Hugh Urban, "Religion and
Secrecy in
the Bush Administration: The Gentleman, the Prince, and the Simulacrum,"
Esoterica
VII (2°°5):1-38.
14. See "The Koranic Excesses," Wall Street Journal (6 June 2005), p.
A1O.
IS. See Michael Calderon, "Is New Orleans a Prelude to Al-Qaeda's
American
Hiroshima?" (2 September 2005),
http://moonbatcentral.com/wordpress/?p=1069'
16. See Mayer, "Outsourcing Torture."
CHAPTER 14
1. See Fyodor Dostoevsky, The Brothers Karamazov (New York: Random
House,
1985). p. 26.
2. Fyodor Dostoevsky, Diary of a Writer, 2 vols. (New York: Scribner's,
1949)
(January 1877)2: 563; see also Diary [November 1877] 2:906. See Denis
Discherl, Dostoevsky
and the Catholic Church (Chicago: Loyola, 1986), p. 97.
3. Nicholas Berdyaev, "The Ruin of Russian Illusions," GIBEL' RUSSKIKH
ILLIUZII,
originally published in the journal Russkaya Mysl (September-October
1917),
pp. 101-1°7, republished in Vol. 4 of Collected Works, "Dukhovnye osnovy
russkoi revoliutsii
(Stat'i 1917-18)" ("Spiritual Grounds of the Russian Revolution
[Articles 1917-
18J,"[Paris: YMCA, 1990]), pp. II3-122. Translated by Father S. Janos,
http://www
.berdyaev.com/berdiaev /berd-lib /1917_280.htrnl.
4. Nicholas Berdyaev, "Concerning Fanaticism, Orthodoxy, and Truth," 0
PHANATIZME,
ORTODOKSII I ISTINE, in Russkie zapiski (1937) 1:180-191, translated by
Father S. Janos,
http://www.berdyaev.com/berdiaev/berd-lib/1937-430.htrnl.
5. Ibid.
6. See Berdyaev, "The Ruin of Russian Illusions," lightly edited for
clarity.
7. See Berdyaev, "Concerning Fanaticism, Orthodoxy, and Truth."
8. Ibid.
9. Ibid.
10. Ibid.
II. See Roxana lordache, "L'Autre Holocauste," Romania Libera, 27 April
1993,
cited by Alexandra Laignel-Lavastine, in "Fascism and Communism in
Romania," Sta176
NOTES TO PAGES 141-154
linism and Nazism (Lincoln: University of Nebraska Press, 2004), pp.
173-174. In
France, for instance, Raymond Aron has argued against the view of
Stalinism and Nazism
as equivalent, whereas Alain Besan<;on has argued in favor of it. See,
on Italian
Fascism as a "heresy of the left," the special issue of Telos (133,
Winter 2006) devoted
to this question.
12. Laignel-Lavastine, "Fascism and Communism," p. 183.
13. See Eckard Bolsinger, The Autonomy of the Political: Carl Schmitt's
and Lenin's
Political Realism (Westport, Conn.: Greenwood, 2001), p. 178.
14. Ibid., p. 180.
15. Ibid., p. 183.
16. Alexander Dugin, for example, drew on this nostalgia for Stalin in
some of
his writings early in the twenty-first century. See the collection of
Dugin's writings at
http://www.arctogaia.com.ru.
17. See, for instance, John T. Flynn, As We Go Marching (New York:
Doubleday,
1944)·
CHAPTER 15
I. Cardinal Renato Martino spoke about the possibility in Europe of a
"lay Inquisition"
that criminalized Catholicism or Christianity. See John L. Allen, The
Word
From Rome (12 November 2004),
http://www.nationalcatholicreporter.org/word/
wordIII204.htm. Yet at the same time, apologists such as Robert Lockwood
sought to
minimize the Inquisition, even going so far as to attempt to justifY the
burning of
Giordano Bruno. See Robert Lockwood, "History and Myth: The Inquisition"
(August
2000), http://www .catholicleague.org/research /inquisition.html.
2. See Jacob Bohme, Six Theosophic Points (Ann Arbor: University of
Michigan
Press, 1958), III.iv.20-2I.
3. Ibid., IY.vi.I.
4. Ibid., V.vii·34·
5. Ibid., V.vii·40.
6. Ibid., VI.ix.15.
7. Ibid., VI.x.8.
8. Ibid., VI.X.IO.
9. See Barry Cooper, New Political Religions (Columbia: University of
Missouri
Press, 2004), a Voegelinian analysis of terrorism that reveals some
genuine insights
into the phenomenon. One might note that Cooper never once, in this
Voegelinian
study, misuses the word "gnostic" in Voegelinian fashion: unlike
dogmatic Voegelinians,
he knows better.
10. See Steven Bartlett, The Pathology of Man: A Study of Human Evil
(Springfield:
c.c. Thomas, 2005), p. 182.
II. Ibid., p. 184.
12. Ibid.
13. Ibid., p. 185.
14. Ibid.
15· Ibid., p. 314.
NOTES TO PAGES 155-156 177
16. Ibid., p. 322.
17. See, for example, the scholarly journals ARIES and Esoterica, the
numerous
books in this field, including the introduction to it in my own
Restoring Paradise:
Western Esotericism, Literature, Art, and Consciousness (Albany, N.Y.:
SUNY Press,
2004), as well as the massive Dictionary of Gnosis and Western
Esotericism, W. Hanegraaff,
ed. (Leiden: Brill, 2005).
18. In this regard, Bartlett points out that surveys conducted after
World War II
showed that the higher an individual's emphasis on aesthetic dimensions
of life, the
more that individual was likely to be resistant to fascism. By contrast,
those who fervently
had endorsed fascism rated politics highest and aesthetics lowest.
Aesthetic
transcendence through art and music is, of course, also partial
transcendence of selfother
or subject-object dualism. It is not surprising that those seduced by
totalitarianisms
would have little use for aesthetics, something verified, for instance,
by the lifeless
concrete architecture produced by Soviet Communism.
19. Some will, of course, immediately retort that a figure like Julius
Evola (1898-
1974),a well-known esoteric author who was associated with Italian
Fascism, and to a
lesser extent with German National Socialism, "proves" a connection
between the esoteric
and totalitarianism. But Evola was far from being a mystic or gnostic.
He insisted
not on the transcendence of self-other dualism, but on an adamantine,
enduring
self as the goal of various kinds of esotericism, even mistakenly
attributing such a
view to Buddhism in his extremely misleading book The Doctrine of
Awakening. Evola
was an ingenious writer, no doubt of that, but he is hardly a solid peg
on which to
hang a theory that gnostics or mystics are somehow to blame for modern
totalitarian-
Ism.
20. Here I am thinking, in particular, of my trilogy of works on
Christian theosophy-
Wisdom's Children: A Christian Esoteric Tradition (Albany, N.Y.: SUNY
Press,
1999), Wisdom's Book: The Sophia Anthology (St. Paul, Minn.: Paragon
House, 2000),
and Theosophia: Hidden Dimensions of Christianity (Hudson, N.Y.:
Lindisfarne, 1994)-
as well as Awakening the Contemplative Spirit (St. Paul, Minn.: New
Grail, 2004). Wisdom's
Children and Awakening the Contemplative Spirit offer some initial
considerations
of subjects alluded to here.
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