Download Cosmic Trigger I : Final Secret of the Illuminati by Robert Anton Wilson PDF
By Robert Anton Wilson
"Cosmic set off bargains with a technique of intentionally triggered mind switch ... this is often known as 'initiation' or 'vision quest' in lots of conventional societies and ... [a] risky number of self-psychotherapy in glossy terminology. i don't suggest it for everyone ... the most factor I realized is that 'reality' is often plural and mutable." — From the Preface
"Wilson controlled to opposite each psychological polarity in me, as though I have been pulled via infinity. i used to be astonished and delighted." — Philip okay. Dick, writer of Blade Runner
"Erudite, witty and surely frightening ..." — Publisher's Weekly
"Robert Anton Wilson is likely one of the best thinkers of the trendy age." — Barbara Marx Hubbard, Committee for the Future
"Dazzling ... the main exciting tilt-a-whirls and bold loop-o-planes at the halfway of upper consciousness." — Tom Robbins
"What nice physicist hides at the back of the masks of Wilson?" — New Scientist
"This man's both a genius or Jesus." — Sounds (London)
"We've wanted this for a very long time ..." — Henry Miller, writer of Tropic of Cancer
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Additional info for Cosmic Trigger I : Final Secret of the Illuminati
16). Where Adorno leaves off in raising to its apogee this question of the revolutionary character of the evanescent moment one can find Lacan in the running. The evanescent is desire. And it is always this that the hysteric chases as a question about her own being. What woman is and what does woman want collapse around this point of desire that is more her than she knows. It was Lacan’s genius to describe the evanescent in a curious equivalence between the unconscious as nonidentity, and woman as Other.
The object will not be relegated to an elsewhere or given status in the beyond—it will be nowhere in as much as one comes to know that this object is the obstacle not the solution. It is for this reason that the analyst, for Lacan, must fall. You need the analyst to know that you do not need them any longer—you have to risk desiring them to find out that to have them is to lose them. I had to assume that Adorno knew without question in order to find my position as a subject who is allowed knowledge in her own right.
Hope must be shrouded in this act of errant desperation. This is the way to be nonviolent. Adorno’s philosophy as a philosophy of disenchantment is wed to the stated impossibility of transformative action or revelation. One buries the object of hope in order to bring about a fuller awareness of the world in all its contradictions. Idealism bad, materialism good, I was taught. Psychoanalysis takes this impossibility differently. While Adorno’s philosophy positions the object as having vanished, nonexistent, and asks that one not force this object to exist (that would be to do violence to that which has already been subjugated), for psychoanalysis, this protection doesn’t necessarily reckon with the object as lost.