Communizing Moments: “What’s Left?” May 2018, MRR #420

Enjoy only 2 cosmetics, enough sleep & Dr. Bronner’s ‘Magic Soap’ to clean body-mind-soul-spirit instantly uniting One! All-One! Absolute cleanliness is Godliness! […] For who else but God gave man this sensuous passion, Love that can spark mere dust to life! Revealing beauty in our Eternal Father’s fashion, poetry, uniting All-One, all brave, all life! Who else but God! Who else!

snippets from label for 32 oz. bottle of
“Dr. Bronner’s Supermild 18-in-1 Baby-Castile Soap”

We wanted to communalize our politics, our friendships, our minds. We were five anarchists who, having read Murray Bookchin’s Post-Scarcity Anarchism, decided we were an affinity group that wanted to take matters to the next level. We drove into Los Padres National Park and hiked a day into the Sespe Wilderness. Our plan was to camp, fast for three days, and then drop mescaline together. It was 1971, and even back then real mescaline was rare. It was probably LSD. It wasn’t just the times; we were a little nuts.

One of our company had to hike right back out due to medical issues, but the rest of us stayed bivouacked in a grove of shady trees near an icy mountain creek while we drank only water and avoided doing much else. The collective psychedelic trip was typical. Ego death. Oneness with all things. Direct communication with the collective unconsciousness and group mind. Seeing without eyes, talking without speech, traveling without the body. Becoming one with the transcendent. Oh yes, and lots of brilliant colors and mystical patterns. I never hallucinated independent visuals, but the drug made the unmediated kairos pushy, fiery, as if electricity raced through my veins. Much of what I felt was familiar thanks to a non-drug spiritual experience I’d had a couple years before. After what we considered were profound revelations culminating in collective consciousness, we broke our fast with Dinty Moore Beef Stew over a sparkling campfire in a percolating night. The next morning, we hiked back out.

Experimenting with drug-induced group mind was all the rage in the day, from the Trips Festivals of Ken Kesey and the Merry Pranksters to the Weather Underground’s acid fueled criticism sessions. But the unmediated all-one spiritual experience of various New Age religions and communalist cults was just as prominent. Harvard professor, LSD guru, and psychedelic pioneer Richard Alpert believed it was possible to achieve the psychedelic moment without drugs, through spiritual means, and he wrote a famous book Be Here Now as Baba Ram Dass about the possibility of staying all-one all the time without the benefit of LSD. Even Dr. Bronner promoted the All-One mystical experience through his magic castile soap.

Beat poet and anarchist Kenneth Rexroth wrote a book, Communalism: From Its Origins to the Twentieth Century, which circulated in manuscript form before being published in 1974. In it he laid out various examples of the libertarian communal tradition. For the pre-modern era he covered the neolithic village, early religious communities like the Essenes and early Church monasticism, the beginnings of open class warfare in various rural rebellions and peasant wars, and the apocalyptic/millenarian/quasi-communist religious movements of Münster, the Anabaptists, and the Diggers. The Russian peasant commune, early American utopian communes, and the beginnings of overt anarchist and communist political experiments completed his survey of the modern era. Rexroth nicely linked up the spiritual and political roots of communalism, and it wouldn’t take much to extend his analysis to the insurrectionary/communizing politics of today’s anarchist/left communist milieu.

This will be yet another essay critiquing Leftist practice and politics, except what I’ll be talking about are the promises and problems of what might be called the propitious communizing moment. Whether the experience is political, spiritual, or drug-induced, this is one polarity of the human experience that has been around for a long time, perhaps as long as there have been humans. I hate to use words like “trans-historical” or “human nature” because, first and last, humans are social beings. And to argue that such unmediated communizing moments are merely the product of human biochemistry is misdirected because all human experience is biochemically based. But what of the insistence that any such experience be made universal, all-encompassing, and 24/7?

Perhaps my most disturbing moment came when I once scored weed from a hippie house where the goal was to remain dosed on acid morning, noon, and night. They kept a bottle of non-chlorinated mineral water laced with LSD in the refrigerator and everyone drank from it throughout the day. The memory of the tranced-out zombie residents haunts me still. I remember both Ken Kesey and Wavy Gravy talking about the gaping holes in their memories where data and recollection simply disappeared from prolonged acid use, a black hole, a dark star, the “smokin’ holes where my memory used to be” in “the train wreck of the mind.”

I occasionally sit zazen at the San Francisco Soto Zen Center. Communally organized and hierarchically structured, the goal is to remain present here and now at all times even while profound incidents of immanence and transcendence are considered rare. Everyday mindfulness as opposed to perpetual nirvana. That the highly organized communalism of such spiritual institutions often degenerates into kool-aid cults organized by and around crazed gurus bent on mass murder or collective suicide is not at all surprising.

Which brings us back to politics. The demand in the the ’60s was not only for permanent revolution but REVOLUTION NOW. Raoul Vaneigem and the Situationists talked of the “revolution of everyday life” and Daniel Cohn-Bendit argued that “the reason to be a revolutionary in our time is that it’s a better way to live.” The manifesto for libertarian communism however was Bookchin’s Post-Scarcity Anarchism. And his post-scarcity, post industrial, post Marxist anarchist communism was nothing if not utopian. He proposed decentralized, autonomous communes where divisions between theory and practice, freedom and necessity, individual and collective, town and country, industry and agriculture, nature and humanity, technology and ecology are merged into a revolutionary synthesis, an unmediated totality, a political all-one. From the decentralized communism of self-contained communes, Bookchin’s social ecology eventually broke with post-scarcity anarchism for a more practical, communalist libertarian muncipalism based on democratic citizens’ assemblies in towns, cities, and urban neighborhoods linked by regional democratic confederalism. That in turn has become the basis for the revolutionary Kurdish politics in Rojava.

I understood early on that daily psychedelic use was not advisable, but it took me longer to realize I preferred workaday mindfulness to everlasting nirvana, or practical libertarian municipalism to utopian post-scarcity anarchism. I would rather my propitious, unmediated communizing moments be less awe-inspiring and all-encompassing. I’ve mentioned the tendency in such spiritual experiences to degrade into authoritarian cults of personality with a propensity for murder and mayhem. Consider that the politics in question also have an affinity with fascism’s unmediated collectivism. To the old Soviet precept about the politicization of aesthetics, where art is subordinated to politics a la socialist realism, Walter Benjamin contended that the key element to Fascist regimes is the aestheticization of politics. Life and politics are conceived of as innately artistic, to be structured as an art form, and thus imbued with eternal spectacle. In turn, Fascism’s utopian fantasies are of an unmediated poetic space where direct communication is the howl of the dog that goes silent. Life, politics, and art can only be redeemed from fascist degeneration, according to Benjamin, by making them truly dialectical, a concrete form of praxis.

Advertisements

Long live war?: “What’s Left?” November 2009, MRR #318

I have a section in my library consisting of books like The Ecological Indian by Shepard Krech, The Myth of Matriarchal Prehistory by Cynthia Eller, War Before Civilization by Lawrence Keeley, and the Reinvention of Primitive Society by Adam Kuper. I used to think of it as my anti-primitivist section, works by reputable anthropologists and archeologists rebutting John Zerzan’s wet dream that our Paleolithic ancestors were ecological, peaceful, goddess-worshipping hunter-gatherers uncorrupted by civilization and science; a simplistic reprise of Romantic era fantasies of the primitive paradise and the noble savage. Then, I realized that these books also refute at least one important tenet of Marxism.

Refute is perhaps too strong a word. These works don’t contradict Marx’s own assertion that Paleolithic humans existed in a state of “primitive communism,” a relatively classless, communalist social order. Nor do they negate the thesis propounded by Marshall Sahlins that such a social order was the original affluent society, in which people worked as little as ten to twenty hours a week in order to survive. However, this academic research does call into question the Marxist idea that human nature is infinitely malleable, and that it is shaped by the mode of economic production of any given society.

Marx himself believed in a basic human nature, which he called species being, and which was predicated upon humans being social animals. Yet his contention that economic forces molded much of the rest of human nature engendered the notion in the old, Soviet-dominated socialist bloc that it was possible to create, in the words of Che Guevara, a “new socialist man.” This collectivist human being would be motivated by altruism and cooperation, in contrast to the individualistic, selfish and competitive person common to capitalist society.

That such a creature failed to emerge en masse in the “real existing socialist societies” of the day did not discourage these regimes from applying, to an absurd degree, the axiom that environmental forces predominated over biological forces. In a phrase, nurture superceded nature. Both the Soviet Union, and Maoist China, fell hook, line and sinker for the faux Lamarckianism of that scientific quack Trofim Lysenko who argued that characteristics acquired by exposure to environmental conditions could then be inherited. A wheat crop that unexpectedly produced record yields in the face of harsh climatic conditions was then expected to pass on this capacity through its seed. Such a delusion resulted in wholesale famine at different times in the Soviet Union and China, when many millions starved.

Human nature appears to be more fundamental, complex and immutable than Marxists and anarchists would presume.

I started out as a pacifist when I became political in 1968. At the time, I was Vietnam War draft bait, and bucking for CO status. But I also fervently believed that war in particular, and violence in general, were not innate to human nature. I was fond of citing societies, from the Hopi to the Mennonites, which were socially structured around nonviolent principles. Unfortunately, since then, I’ve had over forty years to experience the world, and to read up on humanity’s sordid history. It seems that, past and present, nonviolent societies have been the exception rather than the rule. And, when Germaine Greer opined that human males had a predilection for rapine and slaughter, she was only incorrect in confining this tendency to one gender. This penchant for homicide, while evident in both sexes, is by no means equal between the sexes.

From the Spartan mother’s exhortation to her son to come home “with his shield, or on it,” to the prominence of women as guerrillas in various socialist struggles for national liberation, there is no lack of female complicity in human blood lust. Recent news reports have claimed that women are now in top leadership positions of both the Basque terrorist organization ETA and the Sicilian Mafia. Whether it is enthusiastic participation in sundry right wing and fascist movements (as documented in Right Wing Women; ed. Bacchetta and Power), or as willing suicide bombers in Islamic jihadist organizations, women are still playing catch up in an arena dominated by men. The girls got a way to go.

A recent, influential addition to my library has been Ernst Jünger’s Storm of Steel. Jünger’s precisely rendered experiences as a German soldier during the first World War intimated that war is among humanity’s noblest endeavors, a crucible that brings out the best and worst in people, and a forge for individual struggle and overcoming. Then, we have James Palmer’s depiction in The Bloody White Baron of the mad, murderous Baron Ungern-Sternberg, a “white general” during the Russian civil war, as “a bloody-handed pillager driven by both an intense religious fanaticism and devotion to the joy of slaughter.” These days, this describes the great preponderance of armed resistance movements in the region from Rabat to Jakarta.

I’ve already mentioned Keeley’s War Before Civilization, which is one of a spate of books (The Origins of War by Guilaine and Zammit, How War Began by Otterbein, Constant Battles by Le Blanc and Register, etc.), that document the human propensity for collective homicide long before said humans could write history. Forgive me then if I’ve come to the conclusion that the predilection for one individual to bash another individual over the head with murderous intent is something more than personal passion or social conditioning.

War is as intrinsic to the human experience as is music, intoxication, pornography and transcendence.

Yet, I’m reluctant to attribute homicide and war to that ultimate black box and deus ex machina, human nature, precisely because of the Hopi and the Mennonites. There have been whole human societies, modestly successful and around to this day, organized to minimize human violence. This actually says a lot about the relationship between human society and human biology, complicating the concept of human nature significantly. Gene Sharp’s comprehensive three-volume reference The Politics of Nonviolent Action, covering a theory of power, a history of nonviolence, an exhaustive list of nonviolent methods, and a sagacious discussion of nonviolent strategy, continues to have an important place in my library.

I’ll conclude this selective survey of my book collection with a story that’s somewhat apropos of this column’s subject. Between 1989 and 1991, when I lived in San Diego, I was involved in setting up a chapter of Anti-Racist Action. Among many things, we did punk rock benefit shows to raise money for local progressive organizations. One such show, held at the Peace Resource Center, featured a banner hung along the building in the backyard, painted with the MDC lyric NO WAR! NO KKK! NO FASCIST USA! Among those attending the show were San Diego’s own Boot Boys. At the time, this skinhead crew claimed to be antiracist, and indeed, I detected a couple of Latino and at least one Asian Boot Boy skin. At some point during the evening, the Boot Boys vandalized the banner by tearing off the first NO. It subsequently read WAR! NO KKK! NO FASCIST USA!

  • MAXIMUM ROCKNROLL

  • "Lefty" Hooligan-"What's Left?"
    My monthly column for Maximum Rocknroll.

  • MY BOOKS FOR SALE:

  • Free excerpts from 1% FREE

  • 1% FREE on sale now


    Copies of 1% FREE can be purchased from Barnes & Noble POD, and the ebook can be had at Barnes & Noble ebook. The physical book is $18.95 and the ebook is $4.99.

  • END TIME reprinted


    Downloads of END TIME can be purchased from SMASHWORDS.
  • CALENDAR

    August 2018
    M T W T F S S
    « Jul    
     12345
    6789101112
    13141516171819
    20212223242526
    2728293031  
  • META