In a recent post, I described Peter Lamborn Wilson (Hakim Bey) as a “former Maryami,” and wondered how he had moved from the Maryamiyya to the Temporary Autonomous Zone. I have since had two suggested explanations.
One, provided by someone who knew Wilson in Tehran, is that although Wilson was definitely “in the circle of Nasr,” he was not actually a Maryami. He considered himself a Muslim, and admired Frithjof Schuon—he thought his Transcendent Unity of Religions was the most important book of the twentieth century—but he did not follow any one ṭarīqa exclusively. As well as being in the circle of Nasr, he spent a lot of time with the Ni'matullāhīs (Javad Nurbakhsh had a large following at that time, including foreigners) and was always interested in other, less mainstream forms of Islam.
Christian Greer has meanwhile drawn my attention to the discussion between Arthur Versluis and Wilson (see earlier post) where Versluis asks Wilson about his relationship with Traditionalism, and Wilson responds that he never stopped being a Traditionalist, and just rejected “the party line,” “the rigid exclusivist neo-Traditionalism of the sort that leads to murky politics and interpersonal, interhuman relations.” “Murky politics” might refer to Nasr’s political relations with the Shah’s regime, and “murky… interhuman relations” might refer to difficulties in Bloomington. As the earlier post discusses, Wilson goes on to propose an alternative “even more traditional Traditionalism.”
Further reading: Zaheer Kazmi, “Automatic Islam: Divine Anarchy and the Machines of God,” Modern Intellectual History 12, 1 (2015): 33–64, which looks at Hakim Bey and two other “Muslim anarchists,” and Wilson’s own Scandal: Essays in Islamic Heresy (New York: Autonomedia, 1987) and his Sacred Drift: Essays on the Margins of Islam (San Francisco: City Lights, 1993).