Intervista a The Stool Pigeon, 2013
Variante: L'LSD è stato un'esperienza incredibile. Non lo raccomanderei a tutti. Ma per me.. be', è come se mi avesse fatto introiettare l'idea che la realtà non è qualcosa di fisso. Che ciò che vediamo ogni giorno è una delle possibili realtà, una valida realtà, ma che ce ne sono altre: prospettive diverse in cui altre cose hanno comunque un senso. Tale realizzazione ebbe un effetto profondo su di me.
Alan Moore:
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frasi
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Alan Moore frasi celebri
Origine: Citato in Alan Moore: questo non è il mio V http://www.fantascienza.com/magazine/notizie/5811/alan-moore-questo-non-a-il-mio-v/, Corriere della Fantascienza], 26 maggio 2005.
citato nel documentario di Dez Vylenz, The Mindscape Of Alan Moore, Shadowsnake films, visibile su Youtube http://www.youtube.com/watch?v=rZXoinYCReE, subititolato in italiano
Alan Moore: Frasi in inglese
“The truth is more frightening, nobody is in control. The world is rudderless.”
"The Mindscape of Alan Moore" (2003)
Contesto: The main thing that I learned about conspiracy theory is that conspiracy theorists actually believe in a conspiracy because that is more comforting. The truth of the world is that it is chaotic. The truth is, that it is not the Jewish banking conspiracy or the grey aliens or the 12 foot reptiloids from another dimension that are in control. The truth is more frightening, nobody is in control. The world is rudderless.
“We are alone. Live our lives, lacking anything better to do. Devise reason later.”
Alan Moore
libro
Watchmen
Origine: Watchmen
“People shouldn't be afraid of their government. Governments should be afraid of their people.”
Alan Moore
V for Vendetta
Origine: V for Vendetta
“The past can't hurt you anymore, not unless you let it.”
Alan Moore
V for Vendetta
Origine: V for Vendetta
De Abaitua interview (1998)
Contesto: We only know the world as we have lived in it. A lot of things we thought were givens have turned out to be local and temporary phenomena. Capitalism and communism felt like they were always going to be around, but it turns out they were just two ways of ordering an industrial society. If you were looking for more fundamental human political poles, you’d take anarchy and fascism, for my money. Which are not dependent upon economic trends because they are both a bit mad. One of them is complete abdication of individual responsibility into the collective, and one of them absolute responsibility for the individual. I think these will both still be with us, but fascism becomes less and less possible. We have to accept that we are moving towards some sort of anarchy.
"The Mustard magazine interview" (January 2005)
Contesto: Life isn’t divided into genres. It’s a horrifying, romantic, tragic, comical, science-fiction cowboy detective novel. You know, with a bit of pornography if you're lucky.
“You wear a mask for so long, you forget who you were beneath it.”
Alan Moore
V for Vendetta
Origine: V for Vendetta
“Knowledge, like air, is vital to life. Like air, no one should be denied it.”
Alan Moore
V for Vendetta
Origine: V for Vendetta
De Abaitua interview (1998)
Contesto: Organised religion has corrupted one of the purest, most powerful and sustaining things in the human condition. It has imposed a middle management, not only in our politics and in our finances, but in our spirituality as well. The difference between religion and magic is the same as what we were talking about earlier – I think you could map that over those two poles of fascism and anarchism. Magic is closer to anarchism.
De Abaitua interview (1998)
Contesto: Mind has come up with this brilliant way of looking at the world — science — but it can’t look at itself. Science has no place for the mind. The whole of our science is based upon empirical, repeatable experiments. Whereas thought is not in that category, you can’t take thought into a laboratory. The essential fact of our existence, perhaps the only fact of our existence – our own thought and perception is ruled off-side by the science it has invented. Science looks at the universe, doesn’t see itself there, doesn’t see mind there, so you have a world in which mind has no place. We are still no nearer to coming to terms with the actual dynamics of what consciousness is.
Alan Moore on Anarchism (2009)
Contesto: I suppose I first got involved in radical politics as a matter of course, during the late 1960s when it was a part of the culture. The counterculture, as we called it then, was very eclectic and all-embracing. It included fashions of dress, styles of music, philosophical positions, and, inevitably, political positions. And although there would be various political leanings coming to the fore from time to time, I suppose that the overall consensus political standpoint was probably an anarchist one. Although probably back in those days, when I was a very young teenager, I didn’t necessarily put it into those terms. I was probably not familiar enough with the concepts of anarchy to actually label myself as such. It was later, as I went into my twenties and started to think about things more seriously that I came to a conclusion that basically the only political standpoint that I could possibly adhere to would be an anarchist one.
It furthermore occurred to me that, basically, anarchy is in fact the only political position that is actually possible. I believe that all other political states are in fact variations or outgrowths of a basic state of anarchy; after all, when you mention the idea of anarchy to most people they will tell you what a bad idea it is because the biggest gang would just take over. Which is pretty much how I see contemporary society. We live in a badly developed anarchist situation in which the biggest gang has taken over and have declared that it is not an anarchist situation – that it is a capitalist or a communist situation. But I tend to think that anarchy is the most natural form of politics for a human being to actually practice. All it means, the word, is no leaders. An-archon. No leaders.
And I think that if we actually look at nature without prejudice, we find that this is the state of affairs that usually pertains.
“Be careful: in the last analysis, reality may be exactly what we think it is.”
What Is Reality?
Contesto: Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.
“There is a red and angry world…”
Swamp Thing (1983–1987)
Contesto: There is a red and angry world...
Red things happen there.
The world eats your wife...
Eats your friends...
Eats all the things... that make you human...
And you become a monster.
And the world... just keeps on eating.
“A rabbit out of a hat. Something out of nothing.”
De Abaitua interview (1998)
Contesto: What I would prefer to have is to have a kind of magic where we say, "OK, we’re going to do a magical performance on this night, at this time. You come along, if you don’t think it’s magical, that’s fine. We’ll show you. We’ll show you what we mean, and you judge for yourself." That’s only fair. So a lot of the magic we do tends to gravitate toward the practical end, toward something that is tangible. Where you’ve got a record at the end of it, a performance at the end of it, a painting at the end of it. You’ve conjured some energy, some idea, some information from somewhere and put it in a tangible form. You conjure something into existence in a literal sense. A rabbit out of a hat. Something out of nothing. That’s one level to it, but there’s a lot of background to that. That’s the stuff that people see, that’s the end result of the process. But we also do a lot of ritual work purely on our own.
Alan Moore on Anarchism (2009)
Contesto: I suppose any form of art can be said to be propaganda for a state of mind. Inevitably, if you are creating a painting, or writing a story, you are making propaganda, in a sense, for the way that you feel, the way that you think, the way that you see the world. You are trying to express your own view of reality and existence, and that is inevitably going to be a political action—especially if your view of existence is too far removed from the mainstream view of existence. Which is how an awful lot of writers have gotten into terrible trouble in the past.
De Abaitua interview (1998)
Contesto: There are books that have devastated continents, destroyed thousands. What war hasn’t been a war of fiction? All the religious wars certainly, or the fiction of communism versus the fiction of capitalism – ideas, fictions, shit that people make. They have made a vast impression on the real world. It is the real world. Are thoughts not real? I believe it was Wittgenstein who said a thought is a real event in space and time. I don’t quite agree about the space and time bit, Ludwig, but certainly a real event. It’s only science that cannot consider thought as a real event, and science is not reality. It’s a map of reality, and not a very good one. It’s good, it’s useful, but it has its limits. We have to realise that the map has its edges. One thing that is past the edge is any personal experience. That is why magic is a broader map to me, it includes science. It’s the kind of map we need if we are to survive psychologically in the age that is to come, whatever that is. We need a bigger map because the old one is based on an old universe where not many of us live anymore. We have to understand what we are dealing with here because it is dangerous. It kills people. Art kills.
“You come along, if you don’t think it’s magical, that’s fine.”
De Abaitua interview (1998)
Contesto: What I would prefer to have is to have a kind of magic where we say, "OK, we’re going to do a magical performance on this night, at this time. You come along, if you don’t think it’s magical, that’s fine. We’ll show you. We’ll show you what we mean, and you judge for yourself." That’s only fair. So a lot of the magic we do tends to gravitate toward the practical end, toward something that is tangible. Where you’ve got a record at the end of it, a performance at the end of it, a painting at the end of it. You’ve conjured some energy, some idea, some information from somewhere and put it in a tangible form. You conjure something into existence in a literal sense. A rabbit out of a hat. Something out of nothing. That’s one level to it, but there’s a lot of background to that. That’s the stuff that people see, that’s the end result of the process. But we also do a lot of ritual work purely on our own.
“All the distances are associative.”
De Abaitua interview (1998)
Contesto: Mental space and its existence is what makes things like remote viewing possible. There shouldn’t be any limit to it. As I understand mental space, one of the differences between it and physical space, is that there is no space in it. All the distances are associative. In the real world, Land's End and John O’Groats are famously far apart. Yet you can’t say one without thinking of the other. In conceptual space they are right next to one another. Distances can only be associative, even vast interstellar distances shouldn’t be a problem. Time would also function like this.
De Abaitua interview (1998)
Contesto: I have a more fractal way of working, if you like, it is more like the way most people’s minds actually work. They don’t work in any linear way. When your mind wanders if you ever pay attention to some of the paths it takes, you generally find it’s these paths of association that can link all over the place. …The movements of the mind don’t follow any linear pattern, they can’t be explained with a mechanistic, clockwork view. You could find quantum models of how the mind works that might fit.
“The origin of money is something to do with representational thinking.”
De Abaitua interview (1998)
Contesto: The origin of money is something to do with representational thinking. Representational thinking is the real leap, where somebody says ‘hey I can draw this shape on the cave wall and it is, in some way, the bison we saw at the meadow. These lines are the bison. That of course lead to language – this squiggle is, of course, a tree, or something. Is the tree. Money is code for the whole of life – you can bind in everything that is contained within life for money, money is a certain amount of sex, a certain amount of shelter, a certain amount of sustenance. … Money is the code for the entire world. Money is the world, the world in the sense I was talking about earlier, our abstract ideas about the world. Money is a perfect symbol for all that, and if you don’t believe in it, and you set a match to it, it’s just firewood – it doesn’t mean anything anymore.
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