The Socialist Roots of Occultism

I get my information from being a pagan, thank you very much. Although, that website appears very useful.

See:

Yes, I agree. I meant for my post to reply to the one above.

Yeah, you go ahead and keep reasserting your declarations of history until they become true :)

pic 1: right wing occultism

pic 2: left wing occultism

makes you think

marxists.org/reference/archive/benjamin/1940/history.htm

gnostics.com/newdawn-1.html

parareligion.ch/bowie.htm

bump

Get out, praise nothing.

youtube.com/watch?v=eL94ThnOc28

Into the trash it goes

The idea that Marxism was influenced by the occult or kabbalah is nothing new.

25:05
I'm done.

Not OP

Occultism is interesting if only to learn a different perspective. It is a romantic model that can be universally applied. It is foolish to put faith in it but for whatever reason has fascinated me as well.

I consider Terence McKenna and Robert Anton Wilson to be the closest thing to occultism I'd agree with and are worth a light read/listen. Psychedelic experiences are recommended if you are so inclined - I feel psychedelics are key in destroying your preconceived notions of reality and showing you just how thin it really is. After knowing that, who can say what is real?

After experiencing that, how can you tell what is real? How can you tell

...

The pleasure cult sounds fun tbh.

"[C]ritics who draw on Benjamin's model of historicism have tended to sidestep the theologically inflected interplay of catastrophe and redemption that structures his thought. The mystical associations of redemption sit uncomfortably with the Marxist, poststructuralist and psychoanalytical dimensions of historical revisionism in an age in which the very notion of redemption seems suspect and untenable. Like the well-known allegorical image of the puppet controlled by a hidden dwarf that opens Benjamin's 'Theses on the Philosophy of History,' the academic embrace of his thought, especially in literary and cultural studies, has for the most part kept the 'wizened' theological puppet master of a very particular brand of historical materialism out of sight. These dimensions of Benjamin's thinking are worth attending to and can cast this rather overfamiliar model of historicizing in an altered light.

At the heart of Benjamin's philosophy of history is the fragment and its dual character both as an index of the catastrophe of modernity and as the embodiment of a redemptive possibility. In the celebrated 'angel of history' passage of 'Thesis IX,' Benjamin depicts history as an ongoing "catastrophe" that results in the ever-expanding accumulation of the shattered fragments of a broken world:

'This is how one pictures the angel of history. His face is turned toward the past. Where we perceive of a a chain of events, he sees one single catastrophe which keeps piling wreckage upon wreckage and hurls it in front of his feet. The angel would like to stay, awaken the dead, and make whole what has been smashed. But a storm is blowing from Paradise; it has got caught in his wings with such a violence that the angel can no longer close them. This storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward. This storm is what we call progress.' (Illuminations 249)

Apocalyptic as this scene might seem, in the rubble of history that piles up at the angel's feet Benjamin detects something worth rescuing: the remains of 'spark[s] of hope in the past' (Illuminations 247). Underlying this frequently citied passage is the co-presence of cataclysm and redemption that runs through Benjamin's entire philosophy of history. The 'sparks' that the angel seems incapable of recovering, but which Benjamin urges his historical materialists to heed, derive from the Lurianic Kabbalistic account of the 'breaking of the vessel' (see Scholem, 262-5). According to Luria's interpretation of the Zohar, God's divine light was supposed to be contained in ten sefirot or special vessels, but the light was too powerful for them and they broke apart. Falling to earth, their shattered remains became the kelipot or 'husks' of all that is malevolent in the world. However, sparks of divine light or shekhinah remain mixed among the kelipot, and the recovery and restoration of these sparks to their place in the 'ideal order,' as Gershom Scholem puts it, is 'the secret purpose of existence' (264). In Benjamin's 'Theses,' the malign 'husks' are analogous to the disastrous history of the bourgeois culture that heaps 'wreckage' at the angel's feet. It is the task of the historical materialist to sift through the debris of this history for shekhinah-like 'spark[s] of hope in the past.' Brought to bear on the present, grasped as part of the 'constellation which [the historian's] era has formed with a definite earlier one,' these luminous shards have a transformative capacity to constitute the present as 'the time of the now … shot through with chips of Messianic time' (Illuminations 255). In other words it is only in the moment of their recuperation into the present historical moment that the revolutionary promise of the fragments of the past can be glimpsed, and this transformative capacity inheres not in some essence of the fragments themselves but in the fleeting light that they can cast on the calamity of contemporary modernity and the prospects for imagining it 'otherwise.'" - Mandy Bloomfield, Archaeopoetics

Oh boy I bet satanazi is going to have a conniption

I've read and listened to a lot of R.A.W. Nowhere have I seen or heard him say anything like that.

The soul of leftypol.

THIS. SO MUCH FUCKING THIS.

It makes perfect sense if you study and investigate.

Let's amplify this memetic power