Revolutionaries of the Soul: Reflections on Magicians, Philosophers, and Occultists by Gary Lachman

A collection of biographical essays

Gary Lachman’s collection of biographical essays, Revolutionaries of the Soul: Reflections on Magicians, Philosophers, and Occultists (2014) gathers together short pieces that he’s written over the course of 20 years of as a professional writer in the field of (for lack of a better term) “alternative thinking.” One might wonder about the connecting thread between the subjects of these essays (and Lachman’s project as a whole), but if you have any doubt, he provides an enlightening self-description in his introduction:

What the reader of this collection, and perhaps of my other books, will discover is that I am in love and obsessed with ideas. I like to think. It is, admittedly, an occupation not as popular as in some earlier times and one that requires the increasingly elusive necessities of peace and quiet, along with the more accessible ingredients of a book, notebook, table, and pen, or, more frequently today, laptop. . .. Thinkers are rather like those people at the head of a jungle expedition, hacking into a thick tangle of roots and vines in order to make a path. It is demanding, unpleasant work, but it needs to be done, and it must be admitted that the people further back on the trail have a relatively easier time of it.

Lachman, Gary. Revolutionaries of the Soul: Reflections on Magicians, Philosophers, and Occultists (Kindle Locations 111-119). Quest Books. Kindle Edition.

Lachman, following the example of his friend and mentor, Colin Wilson (the subject of the first essay in the collection), excels at capturing and relaying the ideas and stories of the varied cast represented here. After introducing us to Wilson’s thought (or at least a slice of it, for Wilson was a prolific writer), Lachman takes us back in time to look at the work of Emanuel Swedenborg. Swedenborg, as I read about him here, reminded me of other multi-talented geniuses of the early modern era, like Leibniz and Newton, to name two the most famous of that era’s genius polymaths. (Although Swedenborg, so far as I know, had no hand in inventing the calculus.) And Newton’s interest in alchemy notwithstanding, Swedenborg had a unique talent: he saw complex visions of heaven and hell. Regardless of what one thinks about the ontological basis of these visions (more on this topic later), his visions and ideas had some far-reaching influence. Included among those affected by his works were Blake, Emerson, and the father of William and Henry James.

Another scientist-turned visionary discussed by Lachman is Rudolf Steiner. To the extent Steiner is known today, it’s probably as the founder of Steiner (a/k/a Waldorf) schools. But before becoming a visionary of other worlds and realms, as well as a practical purveyor of ideas about philosophy, education, and agriculture, Steiner was a biologist and a Goethe scholar. As with Swedenborg, I find the combination of a high degree of scientific training and practice an intriguing and puzzling contrast—or compliment? —to their etheric visions. The same could be said of Carl Jung, another subject here, who was a trained physician as well as one exposed to the occult (spirit world) at a young age and who tried to understand humanity through depth psychology. But he seems to have kept hidden a predilection for the occult for most of his career that affected his beliefs and judgments.

A wide array of figures included here are those who delved into occult visions and magic. From little-known figures (to me anyway) to rather famous ones like Madame Blavatsky and Manly Palmer Hall (American), this group can be seen as a whole to have mined past traditions (e.g., Ancient Egypt, and the “mysterious East”) to shape into ideas and practices that reach far outside everyday reality. Hidden “masters,” incantations, fantastic visions, and ancient doctrines and practices mark this group. Taken as a whole, this group provides the most colorful life stories, some appearing as charlatans and at other times having been duped by charlatans. But in other contexts, they are (literally) revolutionaries (Madame B for example). But whether we consider them simply as a rogue’s gallery or as perhaps a combination of extraordinary talents blessed with a sense of showmanship, many of them were quite personally adventuresome and amazing in the experiences. Whatever we may think of their work as passed down to posterity (all of these figures published works), they provide fascinating lives and works upon which to reflect further. (Lachman has published biographies of several of the individuals that I look forward to reading.)

The last group to cover is one that I label the “philosophers.” None of them are mainstream, but their claims to notoriety come from the ideas that they left us much more than any claim to personal powers or special insights. In this group, I’d include Ouspensky, Julius Evola, Jean Gebser, and Owen Barfield. Evola, dubbed “Mussolini’s Mystic” by Lachman for the chapter devoted to him, is of topical interest now because Steve Bannon, President Trump’s aide, has professed adherence to Evola’s work. It’s worth noting some Italian terrorists in the 1980’s as well as some of Mussolini’s supporters were also admirers. While I reject Evola’s praise of violence (which comes across like that of George Sorel and Frantz Fanon), some have suggested (including Lachman), that Evola nevertheless expresses a serious critique of Modernity. (And Modernity is either the key to our freedom or a hell that we’ve created for ourselves; I’m not sure which—or perhaps both.)  The Russian émigré Ouspensky had many original and challenging ideas published before becoming a student and then master of Gurdjieff’s “Third Way.” Jean Gebser is another fascinating figure with his theory the evolution of consciousness. His work has influenced the likes of William Irwin Thompson, Ken Wilber, and Georg Feuerstein. I’m one of those persons that Lachman refers to that have heard of Gebser but who’ve not plunged into his original work. Reading Lachman’s account reminds me (again) that Gebser's work should be on my list.

The final figure I’ll discuss here is my personal favorite, Owen Barfield. Compared to almost all of the other figures discussed in this book, Barfield’s life might seem the drabbest and his ideas the least spectacular—and perhaps that’s why he’s my favorite among all of these figures. Like me, Barfield was a practicing lawyer most of his adult life, albeit a reluctant one, having been called into the family business by necessity rather than desire. But Barfield’s life, while outwardly prosaic, still was one of extraordinary experiences. After serving in The Great War (WWI), Barfield attended Oxford, where he met C.S. “Jack” Lewis. Lewis credits Barfield for his conversion to Christianity. Through Lewis, Barfield met others at Oxford that would become “The Inklings,” a group that included Lewis, J.R.R. Tolkien, Charles Williams, and others. Barfield wrote two books, Poetic Diction and History in English Words before taking up his legal career, and he was a disciple of Steiner’s Anthroposophy from an early age. After about a 30-year hiatus, Barfield returned to full-time writing and thinking with the publication of his Saving the Appearances: A Study in Idolatry (1957) and later works. Barfield’s ideas about “original participation” and “final participation” have influenced historian John Lukacs and sparked the admiration of writers such as Saul Bellow, James Hillman, and Harold Bloom, to name but three. It is in this essay that Lachman engages most in his love of ideas and their power.

When we come to the end of this work we are in a better position to reflect upon what Lachman wrote in his introduction about the two predominate themes of his writing career:

One is human consciousness and its evolution, both in the individual and in the culture at large. Another is that mysterious world that seems to strangely parallel our familiar, everyday one, the world of the occult, the magical, the esoteric. As you might suspect, these two themes overlap and are intimately related.

Id. (Kindle Locations 122-124)

The first of his themes is one that I wholeheartedly share. How we have changed as a species and how we change in a lifetime are the two great issues we face in our individual lives and in our collective life as a species. Everything that you and I do is to change our consciousness—from answering a hunger pang with a bite to eat to sleeping to talking to someone—it’s all about changing our state of our consciousness. But over a longer term, it’s about changing what we know explicitly and implicitly—rationally and verbally, intuitively and imaginatively. We all have at some time experienced a metanoia, a change of our heart-mind, as the term is used in the New Testament. My individual path was first laid down through Christianity (Catholic practice and Protestant insights), but then supplemented and surpassed by Buddhism, ancient Western philosophy “as a way of life” (Pierre Hadot), and a variety other sources of wisdom from China and India as well as from more recent thinkers. And how this all plays out collectively is as well as individually is, to me, a fascinating and vital subject.

But I must say that the occult and magic leave me flat. My amalgamation of sources that I listed above tend toward what some might see as the quotidian and cautious, the mainstream. Despite hours of meditation, prayer, and silence, as well as exposure t0 ideas quite beyond the ordinary, I’ve never experienced any bells or whistles. Now I’d be the first to admit that this might be the result of my tone-deafness to such frequencies and that training might make a difference. I’m skeptical and agnostic as to occult realities and practices. I see myself as following the Buddha in taking the position that I don’t have to know who made the arrow or by whom it was shot or from where is was shot in order to act to alleviate the suffering that it causes. I just need to remove the damned arrow.

The other attitude I have I attribute to William James (and thus I demonstrate my American bona fides). I want to know the “cash value” of all of these varieties of seeing and experiencing the world. Of all of these practices and beliefs, which ones have, can, and should change the world? None of these actors (and some of them are quite intriguing actors) can claim to have influenced the world in a significant, continuing way? There is no one here with the stature of Napoleon, Disraeli, Hitler or Stalin, or Roosevelt. No one the stature of Kant, Hegel, Nietzsche, or Russell. No one the stature of Gandhi, Niebuhr, or Marx. Of course, the deeper question is whether any of the figures considered by Lachman should have the level of influence comparable to the figures I listed above. And, in fairness, while no one of Lachman’s subjects alone had a large effect, as he notes in his Introduction, the occult and esoteric collectively have influenced our culture and the course of history. Even as I write this, a potent mix of politics and esoteric beliefs challenge the status quo.

The explorer-author

Thus, regardless of what skeptics like me might conclude about many of these figures, like human activity as a whole, they and the occult represent a part of who we are. The fact that we believe in all manner of things and act in all manner of ways is a part of why we take an interest in ourselves as a species, or more precisely, as a culture. These lives, these beliefs, whatever their reality (whatever that may mean or entail) is interesting nonetheless because of what it says about us. Is it simply that we humans are dumb and gullible? We have to go beyond that simplistic and unsatisfying conclusion to learn something deeper about ourselves. To this end, Gary Lachman provides us a great service by dedicating himself to exploring the boundaries of human consciousness and beliefs where most thinkers (especially academics) don’t dare go. It’s at the boundaries, the unexplored edges, that we learn something new. I know that I’ll keep following him there. 

A Secret History of Consciousness by Gary Lachman

Gary Lachman: rocker turned serious author

I enjoy reading Gary Lachman. There are several reasons that I think explain this. First, were born only a few years apart so we grew up in the same general cultural milieu of the United States in the 60’s and 70’s, although he grew up in New Jersey as opposed my more culturally conservative small-town Iowa. He was brought up as a Catholic, although he walked away from the Church as a teenager. Finally, despite a very successful career as a Rock 'n Roll Hall of Fame member of the band Blondie, he became interested in spiritual, esoteric, and metaphysical writings. Finally, after a lucky browse at a used bookstore in Berkley when I had some extra time there after a deposition, I, too, discovered Colin Wilson (Religion & the Rebel), whom Lachman admires. Since developing his interest in these topics, Lachman has transformed himself from a rocker into a formidable author on the subject of human consciousness and culture. I believe that he wears the mantel of successor to Colin Wilson, with whom he developed a friendship and from whom he received a forward to his book, A Secret History of Consciousness.

In this work, Lachman details the history of mystical, esoteric, and occult thought from the beginning of the 20th-century up to the near present. Not all of it the figures he discusses are by any means fringe. Early in the book, he addresses the works of Henri Bergson and William James, to name the most prominent philosophers in France and the US respectively at the beginning of the 20th century. In addition, Alfred North Whitehead, although not receiving a full separate treatment, receives consideration.

But he mostly addresses those persons who remain on the fringe of accepted intellectual discourse and that provide the most interesting and perplexing examples. Among these characters are Gurdjieff, Ouspensky,  Rudolf Steiner, Owen Barfield, and Jean Gebser, to name the most prominent. In addition, Lachman examines the work of various psychologists and lesser-known philosophers who delve into the farther reaches of the human mind and the more speculative aspects of reality. The common thread running through Lachman's work is his concern with consciousness. What is it? And how does it relate to matter? Perhaps the biggest distinction between those thinkers that Lachman discusses and those who are considered more mainstream is that Lachman's group maintains that consciousness receives primacy over matter.

One of the challenges in addressing a topic of this sort is to distinguish what appears to be delusional, fantastic, or absurd and what is deeply insightful. For instance, Gurdjieff (whom I've read a bit of and about) can at times seem deeply insightful. On the other hand, he has a theory of planetary influences that leaves me and many others baffled, if not disdainful. Similarly, Rudolf Steiner was, among other things, a Goethe scholar and a scientist, but he, too, promoted a theory of planetary influences and the existence of spiritual beings and records. Whether to consider these reports as the rantings of a madman or the symbols of the deeply creative artist, is hard to discern. But throughout the book, Lachman displays a wonderfully practical common sense and open-mindedness. In this work, Lachman serves as an accurate guide and reporter, and he sets aside some of these perplexing issues to report on what is most vital in these thinkers.

In addition to those I've already mentioned, Lachman reports at length on the work of Owen Barfield and Jean Gebser. I'm currently reading and thinking a lot about Barfield's work in and how it relates to (somewhat) more mainstream thinkers like philosopher R.G. Colllingwood and historian John Lukacs. I therefore appreciate Lachman’s concise and lucid exposition of Barfield’s main ideas. Gebser is a future project, but I know already that he has received accolades from the likes of William Irwin Thompson and Ken Wilber (as Lachman mentions). Both of these thinkers  have incorporated Gebser’s insights into their groundbreaking works. Again, Lachman serves as a reliable reporter on what is to be mined and valued in these works.

Lachman explores these thinkers as a man on a mission, attempting to develop his intuition that human consciousness is of the greatest importance in the universe and that we need to better understand it and use it for the benefit of all creation. Again, I keep coming back how impressed I am with his down-to-earth attitude in addressing these often ethereal topics. He doesn't go easily of for trendiness. For instance, I found myself in a complete agreement in his rather dim view of much of contemporary visual art. He also recognizes where people are likely to get hung up when delving into these thinkers.

I mentioned earlier, he is probably the rightful successor to the late Colin Wilson. Lachman devotes a couple of chapters in his book to Wilson's intellectual projects. Wilson was a chronicler of the fringe of acceptable thought and of bizarre (and often evil) human behavior, but he also formed theories and a philosophy that gave shape to these fringe ideas and events, which Lachman appreciates. In many ways,  Lachman's works further that enterprise.