Pissed off that Domino’s Pizza ads featuring a manic little character named the Noid were trying to make fun of him, 22-year-old Kenneth Lamar Noid—equipped with a .357 Magnum—walked into a Domino’s in Chamblee, Georgia on January 30, 1989, ordered a combination pizza, then took the two employees working there hostage.
When police negotiators showed up with bull horns and that whole bit, Noid demanded $100,000 in cash, a getaway car (other reports claim he demanded a helicopter), and a copy of Robert Anton Wilson’s The Widow’s Son as ransom.
After a five-hour standoff (according to the Law of Fives), the two employees escaped and Noid surrendered to the cops. All he got out of the deal was a pizza and a large Pepsi.
Following this incident, Domino’s discontinued using the Noid as their mascot, which had been a weird, though highly successful campaign, don’t ask me why.
Noid (Kenneth Lamar, this is) was charged with kidnapping, aggravated assault, extortion, possession of a firearm and failure to pay for his pizza.
Found not guilty by reason of insanity, Noid was subsequently shipped off to a mental institution for a three month stay. He tragically committed suicide in 1995.
Definitely an off-topic post for our mission of documenting Discordianism on this site, but Early DiscordianRobert Anton Wilson was an admirer of Jack Parsons, hence the connection, however thin, to the interests we love and care about here.
Plus it’s got Adam Gorightly talking about some crazy-ass but true freaky history. Enjoy!
“Outside Jet Propulsion Laboratories—at Devil’s Gate Dam in Pasadena—we meet with Adam Gorightly and discuss Jack Whitesides Parsons—rocket sorcerer—his wife Marjorie Cameron—seminal LA-based artist and magickal muse—and L. Ron Hubbard—founder of Scientology.
Adam discusses the Crowley-inspired Babalon Working—spanning Pasadena and the Mojave, tying up all three of them, and possibly the entire 20th century, in a chaotic magic ritual—opening up the floodgates on UFOes and ‘alien’ encounters over the following decades.
Adam describes connections with other contactees/unwitting ritual magicians and their strange ties to Parsons and Cameron—hinting at the supercharged occult network in California at that time.”
1980 yellow covered Loompanics edition of Principia Discordia.
Courtesy of the Discordian Archives.Prepare thyselves, O Discordians…
The Truth Shall Set You Confused… in 2,500 words or less!
2015 (or 3181 on the Discordian calendar) marks the 50th anniversary (maybe!) of the first edition of Principia Discordia, or How the West was Lost, published in New Orleans, Louisiana in 1965, consisting of a mere five copies that—according to Discordian co-founder Greg Hill—“were mostly lost.”
The details surrounding this rare 1st edition are enshrouded in as much myth and mystery as the JFK assassination itself, which—it so happens—will be forever linked to Discordianism due to its association with Discordian Society co-founder Kerry Thornley who served with Lee Harvey Oswald in the Marines.
Curiously enough, Thornley was writing a book based on Oswald three years before the Kennedy assassination and afterwards testified before the Warren Commission and was later accused (ridiculously so) by New Orleans District Attorney Jim Garrison as being part of a JFK assassination conspiracy.
“A search through the Discordian Archives revealed that the earliest of the Discordian holy books—How the West Was Lost, by Malaclypse the Younger (Greg Hill) — was originally printed on the Xerox machine of D.A. Jim Garrison, in summer 1963. (Greg’s girlfriend was Garrison’s secretary.)”
Thus was birthed the legend of how this mostly missing 1st edition was copied on a Xerox machine belonging to the very same man, Jim Garrison, who would later link Kerry Thornley to a shadowy cabal that allegedly orchestrated Kennedy’s awful offing.
Although RAW was partly correct regarding Jim Garrison’s association with the 1st edition Principia Discordia (PD), it appears that he might not have had his facts quite right. In the Loompanics edition of PD, Greg Hill added an afterword in which he corrected RAW’s claim about the Garrison copying machine caper:
“…Bob [RAW] says that when Oswald was buying the assassination rifle, my girlfriend was printing the first edition of Principia on Jim Garrison’s Xerox. It wasn’t my girlfriend, it was Kerry’s; it wasn’t the First Ed Principia, it was some earlier Discordian thoughts; it wasn’t Garrison’s Xerox, it was his mimeograph; and it wasn’t just before Kennedy was shot but a couple of years before that… The First Ed Principia, by the way, was reproduced at Xerox Corp when xerography was a new technology. Which was my second New Orleans trip in 1965. I worked for a guy on Bourbon Street who was a Xerox salesman by day.”
Afterwards, Hill received further clarification from Kerry Thornley, which he added as a footnote to his Loompanics afterword:
“I checked this further with Mr. Thornley. He says that the woman in question was not his girlfriend, she was just a friend, and it wasn’t a couple of years before Kennedy was shot but had to be a couple of years after (but before Garrison investigated Thornley).”
To confuse matters more (Hail Eris!), Thornley’s introduction to the IllumiNet Press edition of PD states:
“…the First Edition of Principia rolled off District Attorney Jim Garrison’s mimeograph machine (without his knowledge) in New Orleans in 1964. That was the work of Gregory Hill and of Lane Caplinger, a Discordian typist in the DA’s office.”
During the course of researching The Prankster and the Conspiracy: The Story of Kerry Thornley and How He Met Oswald and Inspired the Counterculture (2003 Amazon), I exchanged email correspondence with Lane Caplinger’s sister, actress Grace Zabriskie. For some reason, it’d never dawned on me to ask Grace about the legend of the 1st edition—probably because Grace, by her own choosing, was never really part of the Discordian scene.
In December 2012, I contacted Grace via email with some follow-up questions for my then book in the works Caught in the Crossfire: Kerry Thornley, Lee Oswald and the Garrison Investigation (Amazon) and at that time asked: Was the Garrison copying machine caper “truth, legend, or a combination of both?” Grace passed on my query to her sister Lane who replied, quite simply: “Legend. I recall occasional Discordianism reading and giggling only.”
Lane’s response now leaves us in a quandary and seems to put the kibosh on this whole wonderful mythos that the PD was created right under Jim Garrison’s nose by a diabolical Discordian conspiracy.
But wait, let’s not be in a hurry to dismiss the Garrison mimeograph legend. If we examine each of the seemingly conflicting stories regarding the origins of the 1st edition PD, I think in the final analysis there’s some measure of truth to each story, or as the old Discordian saying goes:
All statements are true in some sense, false in some sense, meaningless in some sense, true and false in some sense, true and meaningless in some sense, false and meaningless in some sense, and true and false and meaningless in some sense.
In the IllumiNet Press introduction to PD, Kerry Thornley identifies 1964 as the year of the publication of the 1st edition and that Greg Hill and Lane Caplinger were the culprits.
Thornley moved to Arlington, Virginia in late 1963 through 1964. Meanwhile, Greg Hill returned to New Orleans in 1964 and was there until mid-1965, which was the relevant period when the 1st edition was published.
My working theory is that Lane Caplinger did indeed run off some mimeograph copies of letters and writings by Hill and Thornley that later found their way into the first edition PD. However, it’s my impression that Lane had but a vague idea at best of what she was involved with—other than just copying some material for a couple of friends who were tinkering around with a joke religion called Discordianism.
As Greg Hill noted, only five copies of the 1st edition Principia Discordia were produced, most of which were lost. Later iterations of PD departed greatly from that long ago 1st edition, evolving into a collaborative art project that included the involvement of such notables as Robert Anton Wilson (Mordecai the Foul), Robert Shea (Josh the Dill), Camden Benares (The Count of Fives), Robert Newport (Rev. Hypocrates Magoun), Bob McElroy (Dr. Mungojerry Grindlebone)—and, of course, Thornley and Hill.
I first became involved in researching this craziness in the late-90s when I was overtaken with an obsession of writing a biography of Kerry Thornley, who had captured my imagination not so much due to my interest in Discordianism (that would come later) but because of all the other high weirdness surrounding his life.
In 2001, I initiated a Freedom of Information Act request for any Kerry Thornley related documents in the CIA and FBI files. Shortly after I was informed by the Feds that these Thornley FOIA materials had been previously released and were available through the National Archives. In short order, I obtained the materials, most of which had been assembled during the House Select Committee on Assassinations (HSCA) in 1977 and released to the public in 1992 through the Assassination Archives Research Center (AARC.)
In this Kerry Thornley-National Archives package were documents related to Jim Garrison’s investigation, including 36 Discordian related pages which didn’t mean a whole lot to me at the time as I was more interested in getting to the bottom of Thornley’s alleged Kennedy assassination associations than I was all of this Discordian doo-dah. If I’d been paying closer attention, I would have noticed that these Discordian related materials appeared to be the first edition of Principia Discordia, Or How the West Was Lost—or at least a collection of writings from the early days of The Discordian Society. These same materials were later identified in 2006 as the 1st edition PD by a fellow named Karl Musser, who came across the material during a visit to the National Archives.
National Archives version of Principia Discordia, Or How The West Was Lost. Download PDF
At the time, Musser shared these documents with Discordian historian Dr. Jon Swabey who afterwards transcribed this apparent 1st ed. PD and posted it on the Internet via Creative Commons.
At the time, I was unaware that the Musser/Swabey tag team had brought to the Discordian world this apparent 1st edition PD. A couple years later, Dr. Robert Newport passed on to me Greg Hill’s Discordian Archives, consisting of all 5 editions of PD. However, the discovery of these different PD editions wasn’t immediately apparent and it took me some time to sift through the Discordian Archives and identity exactly what was what. The most amazing discovery of all was an actual honest-to-Goddess copy of the first edition of Principia Discordia, Or How The West Was Lost, numbered one of five, written in Greg Hill’s own hand.
Last page of the Discordian Archives version of the 1st ed. Principia Discordia, numbered 1 of 5.
My discovery of the Holy Grail of Discordianism led to a period of intensive research into the history of PD. After a review of the Musser/Swabey/National Archives version of PD, I initially arrived at the conclusion (which I now consider erroneous!) that the National Archives version was a later and incomplete reproduction of the 1st edition PD. However, more recently I’ve come to suspect that the National Archives version is actually an early draft of PD.
For sake of clarity, I’ll henceforth refer to these two different versions of Principia Discordia, Or How The West Was Lost as: 1) the National Archives (NA) version, and, 2) the Discordian Archives (DA) version.
Although there are similarities between these two versions—the NA and DA—there are also a number of differences, one of which is the type font. Secondly, the NA version numbers only 36 pages while the DA version comes in at a whopping 60 pages including a number of illustrations that do not appear in the NA version.
My reasoning behind this theory—that the NA version is an early draft of PD—is based, in part, on the handwritten address on the front cover:
Kerry Thornley
5326 85th Street
Apartment T-3
Lanham, Maryland
At first glance, I was a bit befuddled by this address because Thornley’s Warren Commission testimony stated that he’d moved to Arlington, VA in late 1963 and lived there until late 1964. But after giving it some thought, I remembered correspondence in the Archives where Thornley noted that he’d stayed for a period of time—in late-1963/early–1964—with his friend Robert McDonald in Maryland before his Arlington move. This provides further evidence that the NA version actually predated the DA version, and that some of the content in the NA version (as my theory goes) were pages Lane Caplinger ran off on Jim Garrison’s mimeograph machine.
Cover page of National Archives version of the 1st ed. Principia Discordia.Cover page of Discordian Archives version of the 1st ed. Principia Discordia.
Additionally, my colleague Grouchogandhi pointed out that on the title page of the NA version the author is listed as “Malaclypse the Younger, H.C.” The curiosity, in this instance, is the title of “H.C.” In subsequent editions of the PD—including the 1st edition in the Discordian Archives (DA)—Malaclypse is referred to as “K.C.” (Keeper of the Chao) and in later editions as “K.S.C.” (Keeper of the Sacred Chao).
Title page of the National Archives (NA) version of the 1st ed. Principia Discordia.Title page of the Discordian Archives (DA) version of the 1st ed. Principia Discordia.
The third page of the NA version consists of a Legion of Dynamic Discord (LDD) certificate awarded to early Discordian Barbara Reid. Conversely, this certificate does not appear on the third page of the DA version. However, there is a blank LDD certificate on page 55 of the DA version, which suggests that the NA version was sent from Kerry Thornley (aka the Bull Goose of Limbo) to Barbara Reid in 1964 and included a signed LDD certificate as confirmation of Reid’s ordination into the Discordian Society.
Legion of Dynamic Discord certificate awarded to Barbara Reid which appears on page 3 of the National Archives (NA) version of the 1st ed. Principia Discordia. Blank copy of Legion of Dynamic Discord certificate that appears on page 55 of the Discordian Archives (DA) version of the 1st ed. Principia Discordia.
So how, pray tell, did this early Principia Discordia draft wind up in the House Select Committee on Assassinations (HCSA) files? My guess is that Barbara Reid provided the document to the HSCA in the late-70s when she testified before the committee regarding her claims that she saw Kerry Thornley in the company of Lee Oswald in New Orleans in September of 1963. However, another person who might have submitted this document to the HSCA was assassination researcher Harold Weisberg, who worked closely with Barbara Reid during the Garrison Investigation period and entertained the notion, at one time or another, that the Discordian Society was some type of CIA front organization involved in the Kennedy Assassination dance party.
Hail Eris, indeed!
Adam Gorightly presents a brief introduction to the 1st edition of the Principia Discordia, courtesy of Brenton Clutterbuck of Chasing Eris.
Adam Gorightly presents the 1st through 5th editions of the Principia Discordia.
Inspired by last year’s production of Daisy Campbell’s Cosmic Trigger Play and Find the Others Festival, an intrepid group of Discordians across the pond are crowdsourcing a Disco free-for-all called Festival 23 slated for the weekend of July 23rd, 2016 that is described as “An interactive celebration of literature and the arts; of theatre, playshops and music inspired by the Discordian movement; a society of philosophers, theologians, magicians, scientists, artists, clowns and similar maniacs who are intrigued with Eris, Goddess of Confusion, and with her doings.”
One of the organizers of the Festival 23 event recently appeared on the Cult of Nick which you can hear here.
Hear, hear!
Word on the street is that Daisy Campbell and her band of merry misfits will also be involved with Festival 23, all of which will presumably keep the Golden Apple rolling in a positive direction all the way to Santa Cruz, California where Daisy and the troops intend to stage the Cosmic Trigger play in 2017—on July 23rd to be exact—the same date of the annual Robert Anton Wilson Day in Santa Cruz as well as the day when RAW originally pulled the cosmic trigger back in 1973, which is what all this fuss is about.
To coincide with all these Cosmic Trigger related happenings, the RAW estate has just announced the official launch of its publishing arm Hilartius Press and re-release of a whole slew of RAW titles. First out of the chutes will be—you guessed it!—Cosmic Trigger I: The Final Secret of the Illuminati with a brand spanking new intro by John Higgs author of the fabulous Discordian title KLF: Chaos Magic Music Money that if you haven’t read, you really should, and quickly.
Brunswick Shrine: A Sign From Eris. Courtesy Discordian Archives.And if all of that wasn’t enough jolly good news to keep all you greyfaces out there from totally immanentizing the eschaton, Tom Jackson over at rawillumination.net just the other day reported that the fabled Brunswick Shrine has apparently been rescued from the wrecking ball!
I recently received this announcement from Mark Philip Steele:
“Good news, folks, the ILLUMINATUS! comic I published back in 1987 is now in e-comic format, including text commentary. It’s a zip file available for download, and may end up at other sites in other formats. If you’re interested, download the comic and contact me about it. Some of the comments MAY be posted in further editions. There was one self-published issue, then 3 with Rip Off Press, and an unpublished 4th issue. Plans are for us to release one a month from now till we’re done.”
Christian GreerDespite numerous attempts to analyze its history, symbols, practices, and beliefs, scholarship on Discordianism has been largely deficient. The most pressing problem is that scholars have neglected the majority of Discordianism’s primary source materials, and are thus unable to provide the necessary contextual understanding for the readily available texts (and web-resources) they do study. The effect is that academic treatments of Discordianism have essentialized the religion according to a small, self-selected number of commercial publications entirely removed from their historical context.1
One of Discordianism’s two founders, Kerry Thornley, famously declared that if ‘religion is the opium of the masses, [then] Discordianism is the marijuana of the lunatic fringe,’ and this is made nowhere more clear than in its material culture over the last fifty-six years.2 The majority of Discordianism’s material culture has been comprised of self-published work in the form of religious certificates, ‘zines’, APAs (amateur press associations), live audio recordings of Robert Anton Wilson lectures, and, with the advent of the internet, BBSes (Bulletin Board System), PFDs, and blogs.3 The paper ephemera of Discordianism’s material history has not been catalogued by libraries, nor preserved by universities, but commonly remains in the possession of its initial recipients, or forgotten in the boxes that compose private zine archives. Lacking any familiarity with this ‘underground’ material, scholarly analysis of the mass-marketed Discordian texts, and Discordianism in toto, has been altogether superficial.
The front piece to the Paste-Up Discordia (The Sacred PUD). Courtesy the Discordian Archives.There are three major issues that have so far marred the study of Discordianism. The first concerns what has emerged as the locus classicus of Discordianism, the Princpia Discordia. As the first major Discordian text, the Principia Discordia went through four different versions before the publication of the Loompanics 4th/5th edition in 1979/1980, which most Discordians and scholars consider definitive.4 Deriving an interpretation of Discordianism from the Loompanics version of the 4th/5th edition, or any other edition of the Principia, effectively ignores the decades of doctrinal development that took place from its founding to the first printing of the 4th edition in 1970 by Rip Off Press. In neglecting the historical developments that led to the mass-marketed 4th/5th editions of the Principia, as well as the enormous amount of other self-produced Discordian materials dating from the late 1950s onwards, scholars have anachronistically defined Discordianism according to aspects of its present existence.5
The second issue concerns the lack of scholarly convention concerning which version of the Principia is regarded as authoritative. As a result of the 4th edition Principia’s ‘copyleft,’ or anti-copyright status, there are no less than five different published versions of the 4th/5th edition, in addition to innumerable online versions. While there is not a great deal of difference between versions, scholarly neglect of this point, as well as the lack of convention concerning which version of the 4th/5th edition of the Principia should be treated as authoritative, has instilled an unnecessary amount of irregularity into the study of Discordianism.6
The third issue is partly based on the first, but regards a more general misinterpretation of the meaning of the Principia within the Discordian milieu. Scholars regard the 4th/5th edition of the text as the central Discordian holy work, and it is not hard to understand why; it seems to offer all of the requisite data for a normative appraisal of a religious movement. It contains an origin story for the religion, a list of commandments, a liturgical calendar, a list of saints, and an account of Discordianism’s principle deity, Eris. In sum, the 4th/5th edition of the Principia seems to be a perfect index of everything a ‘real’ religion needs. This, of course, is precisely the problem. Leaving aside the fact that many of the aforementioned ‘religious’ aspects of Discordianism were added in successive editions of the Principia, the primary issue here is that Discordianism is explicitly not based on liturgical observance or orthopraxis, but rather on the utilization of beliefs as heuristic tools. Scholarly preoccupation with the religious minutia contained in the Principia evidences that scholars have missed an essential aspect of the Discordian ludibrium.
Since the various publications of the 4th and 4th/5th editions of the Principia read like conventional holy texts, or at least as a parody of one, scholars have mistakenly taken it as the text that has governed Discordianism since its inception. While some contemporary Discordians may revere it as such, familiarity with previous editions of the text, let alone the history of Discordianism, make it clear that this was not always the case. Discordianism did not reach underground audiences until nearly two decades after it was founded, and even then it was not an edition of the Principia that publicized the religion, but a trilogy of novels. Despite having numerous quotes from the Principia, the fictitious nature of Robert Anton Wilson and Robert Shea’s Illuminatus! trilogy (1975) of novels led many to believe that the Principia did not actually exist á la Lovecraft’s Necronomicon. Needless to say, Discordianism’s underground popularization was not based on teachings outlined in the first, second, third, or fourth editions of the Principia, but Wilson and Shea’s interpretation of them in Illuminatus! The first widely popular edition of the Principia was published nearly five years after Illuminatus! as a result of Loompanics publisher Mike Hoy reading the trilogy, and querying Hill himself as to the existence of such a text.7 The shift to institutionalization in contemporary Discordianism has led to the formalization of Discordian beliefs, and, central to this has been the reframing of the Principia as foundational to the religion. The scholarly preoccupation with the contents of the Principia illustrates the way in which scholars’ research agendas owe more to the contemporary trend towards institutionalization within the religion than rigorous historical research on it.
Read in terms of its evolution and alongside other Discordian material, it is evident that the various editions of the Principia were never merely parodies of sacred texts, nor were they strictly genuine attempts to fashion one. Instead, they were iterations of an idiosyncratic form of genre appropriation based on the conviction that all beliefs are heuristic tools for creating models of reality. Said more precisely, the various editions of the Principia were not just satire, but prime examples of the assiduous playing with religious forms that epitomizes Discordian belief. Essentially, this type of humorous play functions as the liturgical language of Discordianism. Reflecting William Burroughs’s famous adage, ‘nothing is true and everything is permitted,’ Discordianism is a meta-belief system in which abstract concepts like ‘holy scripture’ are utilized as expedient means to destabilize fixed assumptions about reality. Though more salient in later editions, the Principia appropriated the genre of sacred scripture in the same way that Camden Benares’ Discordian treatise, Zen Without Zen Masters (1977), utilizes tropes associated with Zen koan books, and the same is true for the appropriation of conspiracy theory in Wilson and Shea’s Illuminatus! trilogy. Discordian texts have taken the form of science fiction epics, historical dramas, anarchist philosophy, psychologized-occult manuals, and Zen teachings, and regardless of their form, the dynamics of these genre appropriations are the same. Discordian authors appropriate genre conventions only to exploit their ability to communicate the central metaphysical truth of their religion, namely, that the experience of reality entirely depends on the belief system, or model through which it is comprehended.8
Christian Greer is a PhD researcher in the field of Western esotericism at the University of Amsterdam. His primary focus is the history and material culture of Discordianism, the Church of the SubGenius and the Moorish Orthodox Church, particularly in the 1980-1990s. His dissertation, Angelheaded Hipsters: From Beatnik Antinomianism to Psychedelic Millenarianism is an intellectual history of the “counterculture” beginning with the revolutionary movements of the 1960s and ending in the 1990s with cyberpunk and fin de siècle cyberculture.
1 For a more detailed analysis of this problem in the work of one scholar, see Greer, Christian. ‘Review of Carole M. Cusack’s Invented Religions: Imagination, Fiction and Faith,’ Correspondences 2.1 (2014), pp. 109–114.
4 The Loompanics edition (1979) is known as the ‘4th/5th edition’ because it reprinted the original 4th edition published by Rip Off Press in 1970, as well as the 5th edition, which was nothing more than a Western Union telegram filled with the letter ‘M’. The Loompanics version is most likely considered authoritative on account of it being the first to include the 5th edition telegram, as well as material that was not included in previous editions, e.g. ‘the Gypsie Skrypto interview,’ and an introduction by Robert Anton Wilson. For a more comprehensive overview of the publishing history of the Principia Discordia see Gorightly, Adam. ‘Adam Gorightly on the Publishing History of the Principia Discordia’ https://www.youtube.com/watch?v=bUqVrH4luXc accessed 04/05/13; see also f.8.
5 Cusack’s Invented Religion (2010) exemplifies this error insofar as her familiarity with the Principia Discordia is limited to two mass marketed 4th/5th editions of the text, which bear little resemblance to the first edition produced decades earlier. This is made obvious by the fact that she seems unaware that the first edition had a different title as well as entirely different contents. See Cusack, Carole. Invented Religions: Imagination, Fiction and Faith, Farnham: Ashgate, 2010, p.28-29 as compared to the first edition reproduced in Gorightly, Adam. Historia Discordia: The Origins of the Discordian Society. New York: RVP Press, 2014, pp.25-80. Cusack is by no means the only scholar to make this mistake, indeed, the difference between editions of the Principia has not been noticed within any notable study of Discordianism; see also Urban, Hugh. Magia Sexualis: Sex, Magic, Liberation in Modern Western Esotericism. Berkeley: University of California Press, 2006, p. 233-235; Versluis, Arthur. American Gurus: From Transcendentalism to New Age Religion. New York: Oxford University Press, 2014, p.123-138.
6 The three most important academic texts on Discordianism have all used different versions of the 4th/5th edition of the Principia: Cusack cites the Steve Jackson Games version in Invented Religion (2010), Urban references the Loompanics version in Magia Sexualis (2006), and Versluis based his work in American Gurus (2014) on the Illuminet edition.
7 The earliest version of the popular Loompanics edition of the Principia was published in 1979, and it featured an introduction by Hoy. This version was superseded by the popular 1980 edition, which contained Wilson’s introduction. See Gorightly, ‘Adam Gorightly on the Publishing History of the Principia Discordia’.
8 Wilson refers to the means by which an individual can ‘meta-program’ their own reality as the ‘final secret of the Illuminati’. See Wilson, Robert A. Cosmic Trigger: Final Secret of the Illuminati Vol.1, Tempe, AZ.: New Falcon Publications, 1997, pp.29, 68-71.
For those with the time (about 40 minutes)
and the interest, here’s the Full Interview entitled
“UFOs, Cults & Charles Manson Connections + Conspiracy with Adam Gorightly”:
Adam Gorightly at The Find The Others Conferestival, Liverpool, England, Nov. 23, 2014. Photo by Adam Clark. Last November, during the Discordian Holy Days of November 22nd and 23rd, I had the distinct and mind blowing privilege to attend the Cosmic Trigger Play and Find The Others Conferestival in Liverpool, England, the cradle of yellow submarine civilization.
I’d planned to do a write up of the Cosmic Trigger event, but each time I attempted to put pen to paper, I felt I could never do justice to the experience, as it had a profound effect on me—equally hilarious and heartbreaking—and each time I attempted to write about it, my words fell short.
Fortunately, Ian “Cat” Vincent did all the heavy lifting for me in his review of the event from the December 2014 issue of Fortean Times and gave us the go ahead to reprint it. Goddess willing, Daisy Eris Campbell and Her Band of Merry Pranksters will soon bring their glory to us from across the pond. Hail Eris and keep the rainbow knickers flying! —Adam Gorightly
The Cosmic Trigger Experience — Two Days That Shook The Wirrall
by Ian Vincent
“This is too important to take seriously.”
—Robert Anton Wilson (1932-2007 CE)
This is not, and could never have been, an objective review. Robert Anton Wilson matters too much to me.
Wilson – writer, philosopher, occasional past Fortean Times contributor and woefully unsung cultural influence on everything from conspiracy theory to comic books – matters to Daisy Campbell, too. She literally would not be the woman she is today without him.
Daisy Eris Campbell was conceived backstage at the Liverpool School of Language, Music, Dream and Pun, during her father Ken Campbell’s ground-breaking stage adaptation there in 1976 of Wilson and Robert Shea’s novel Illuminatus! (“It was a long play” noted her mother, actress Prunella Gee.) Unsurprisingly, theatre was in Daisy’s blood and drew her on to work with her father on his 24-hour-long adaptation of Neil Oram’s The Warp and other productions.
A while after Ken’s death in 2008, several people approached Daisy about the possibility of her directing a revival of Illuminatus! for the stage. This idea didn’t appeal – but the string of synchronicity which had begun at the moment of her conception seemed to be tugging her towards doing something connected to both Wilson and Ken’s work. Daisy’s idea was to create a stage version of Wilson’s autobiography, Cosmic Trigger: Final Secret of the Illuminati which, since it included scenes from when Wilson came over to London to meet Ken and make a cameo appearance in the notorious Black Mass scene in Illuminatus!, would allow her to pay homage to both Wilson and her dad alike. The fact that Daisy had just reached the same age as her father was when he mounted Illuminatus! was icing on the golden apple.
After getting both the blessing and the rights to the book from Wilson’s surviving daughter, Daisy (along with co-conspirator John Higgs, author of the recent splendidly Discordian biography of The KLF, whose Bill Drummond worked on the Illuminatus! sets) took to the road to both promote the entirely crowd-funded show and test out early scenes with a hopefully sympathetic audience. It’s here that I enter the story.
In October of 2013 (on the 23rd, of course), Daisy and Higgs appeared at London’s Horse Hospital venue with a pair of talks about both Wilson and the production, and to offer a couple of preview scenes to view – and I made a point of being there. Wilson had been a significant influence on me since my early teens, and I was delighted to see a revival of interest in his work, especially in times where rising dualistic us-and-them narratives trouble the globe… maybe a little of Wilson’s multi-model approach and Gnostic Agnosticism coming back into the cultural conversation could help, in some small way.
The preview scenes – a meeting between Wilson, William S. Burroughs, Alan Watts and his wife at Playboy Magazine in 1968, and an interview with Ken Campbell during the Illuminatus! production&mdashwere smart, funny and hinted that the final production would be something special. Adding further interest was the news that writer, magician and Wilson fan Alan Moore would be contributing his recorded voice and visage to the play in the role of the artificial intelligence FUCKUP.
Cut to February 23, 2014.
Daisy and Higgs brought their act to the Kazimer Theatre in Liverpool. With the crowdfunding well on course and the play close to having a finished script, the next question was: where to mount the play? Daisy’s first instinct was Liverpool – both for the connection to Ken’s original and the synchronistic echoes with both the production and the life-changing vision of C.G. Jung, who had once dreamed that Liverpool, a city he had never before visited, was the Pool Of Life. The Kazimer gathering was partly to share the progress, show some exclusive footage on Alan Moore talking about Wilson’s influence on both his attitude to conspiracy theory and magic, and to air another preview scene – a recreation of Wilson’s first LSD trip. All of these were spectacularly impressive – especially the LSD sequence, which successfully employed clever scene-changing, music and some heart-rending acting from Oliver Senton, the actor cast as Wilson. By the end, it was clear that Liverpool was going to be the right place.
Following the performance, a group of us went to Mathew Street, just down from where the old Cavern Club had stood, to conduct a small street ritual to the bust of Jung there, which had been commissioned by Peter O’Halligan, founder of the Liverpool School of Language, Music, Dream and Pun, many years before. Being not unfamiliar with the idea of street magic, I suggested we combine the ritual with a calling upon the synchronistic powers of Alan Moore’s Liverpool-born creation, John Constantine… and so we did.
By the time the play was ready for its first performance on November 22nd at the Camp And Furnace venue in Liverpool’s docklands, the weekend of its premiere had expanded considerably – Daisy and her cohorts not being the type to do things by halves, it was now going to be a two day celebration of the thought and works of both Wilson and Ken Campbell.
The play itself began by setting out a new standard instruction for theatre… “Start with a striptease, and then build to a climax”. The striptease is a recreation of the story of Ishtar, surrendering all her clothes and symbols before entering, naked and pure, into Hell. From there, Senton’s Wilson takes up the tale of how he entered that most illuminating of Hells, The Chapel Perilous – from which one can only emerge as a stone paranoid, or an agnostic.
There are many astonishing things about the play of Cosmic Trigger itself: the sheer range of emotion and theatrical styles (from hilarity to tragedy, from crisp two-person dialogue scenes to full-blown song-and-dance numbers); the dedication and enthusiasm of the cast (all were excellent, but stand-outs were Senton, Kate Alderton as his wife Arlen, Josh Darcy as Ken Campbell and 15 year old Dixie McDevitt, Daisy’s daughter, as Luna Wilson); the back-projected sets by Scott McPherson combined with recreation of Bill Drummond’s original Illuminatus! sets; Steve Fly’s music, songs and live drumming… but one thing I especially appreciated was the skill with which Daisy adapted Wilson’s book with great fidelity, while not allowing it to fall into hagiography – both Bob and Ken are shown as fragile, deeply human men, faults and all – and their work all the better for it.
It is also likely to remain the only stage production in which a woman, playing her own mother, recreates the moment of her own conception.
The rest of the festival was overflowing with joys. The evening show following the performance included outstanding work from a range of performers, including Ken’s former lover & protege Nina Conti, whose skilled and twisted ventriloquism routine had the audience crying with laughter, and music from T. C. Lethbridge and a DJ set from Youth of Killing Joke.
The Sunday – the 23rd, Harpo Marx’s birthday – was no less significant, with a range of talks, workshops and performances. It began with a powerfully moving ritual to the Ancestors, given by Rupert and Claire Callender of the Green Funeral Company (http://www.thegreenfuneralcompany.co.uk/). Speakers included Robert Temple (whose book ‘The Sirius Mystery’ had been such an influence on Wilson and who coined the term Cosmic Trigger), Discordian archivist Adam Gorightly and Robin Ince (who spoke movingly and hilariously of his love of Wilson’s angle on skepticism). The art show contained contributions from the likes of Jimmy Cauty, the other half of the KLF (who also designed the posters) and Melinda Gebbie. There were also bands, DJ sets and a film show (which included one of Wilson’s favourites, Orson Welles’ ‘F For Fake’ and the first showing of the video of Alan Moore’s ‘Moon and Serpent Grand Egyptian Theatre of Marvels’ performance/ritual of 1994).
And then there was one last twist for me… when Daisy asked if I happened to be an ordained priest (I am – thanks, Universal Life Church!) because she had decided that it was the perfect day to marry her long time partner, Greg Donaldson – “all my friends are here!”. It was half-improvised, a bit ramshackle in places… but, somehow, a glorious wedding. Much like the whole event.
‘Cosmic Trigger’ the play went on to a sold-out 5 performance run in London the following week. Plans are being made for an international tour. Keep an eye on cosmictriggerplay.com for details.
Pissed off that Domino’s Pizza ads featuring a manic little character named the Noid were trying to make fun of him, 22-year-old Kenneth Lamar Noid—equipped with a .357 Magnum—walked into a Domino’s in Chamblee, Georgia on January 30, 1989, ordered a combination pizza, then took the two employees working there hostage.
