Hippocrates v Hypocrite  






We have seen how in many of the world’s creation myths the human race was originally androgynous – male and female combined.

Depending upon the orientation of the culture there was either a split that resulted in the two sexes – or as in the Judeo/Christian tradition the first beings were identified as male and a patriarchal (i.e. masculine) God created woman out of Adam’s rib; of course this results in the female always being in a subsidiary position socially - something that Western civilization has only very recently started to address.....

In Plato’s myth as told by Aristophanes in The Symposium the  human race was comprised of androgynous hermaphrodites, and having been split asunder into the separate sexes each half has been condemned to seek for a partner with whom to complete him/her self; hence the phenomenon of romantic love and all the accompanying passions.

This split can be seen as a metaphor for the split in human consciousness that originated with the instigation of rational thought, and the capacity to conceptualise, which is purely and solely founded upon a capacity to divide the world out into opposites - of which the opposition of the sexes is only the most obvious. This capacity is responsible for every manifestation of human culture by which we are surrounded in our civilisation.

It is responsible for every manifestation of idealism, for every religious creed taking up arms against another religious creed, for every orthodoxy that has been challenged by an alternative heretical orthodoxy, for every debate that has ever taken place in council chambers or parliament, for every shade of political advocacy, for every human relationship that has been engendered and then foundered, for the rise and fall of every civilization that has ever graced the planet; it is in fact the distinctively human – it is what drives and motivates us; it is what forces me to attempt to write this book; it is the essence of creativity – just as surely as it is the essence of every crime against humanity and every war.

All creativity arises from the clash of opposing forces, just as surely as every war arises from the clash of opposite viewpoints, just as every business is an attempt to find a niche in a market comprised of competitors all seeking to establish themselves in opposition to you, just as every child is born out of the uniting together for a split second of masculine and feminine.

Dualism, the clash of opposites, the nature of polarity is encoded in us. It also defines the nature of intelligence – true intelligence. True intelligence means understanding that there is never any one single viewpoint – there is always and only a plethora of viewpoints, and every one of them owns a particle of truth.

But this living in polarity is a stress. And thus we seek to ameliorate the stress. We look for ways of consoling ourselves. And mostly we look for means of doing this outside of ourselves – we look for diversions outside of ourselves, we look for partners, we look for vocations and if we don’t find a vocation we nevertheless find ourselves compelled into a career, or finding some means of sustaining ourselves. And in all of this seeking outside of ourselves we are only multiplying the possibility of drama within; because as Wilson never tired of pointing out we thrive on crises. If we haven’t got one we unconsciously or consciously look for one, because then we know that we are alive. Throughout his career Wilson itemised all the many ways in which we seek out crisis.

He always used the serial philanderer as an example of the law of diminishing returns. Latterly he turned his attention to the serial killer. And in both instances he was always at pains to point out that it was not all the lurid details of the exploits of the philanderers and serial killers that interested him, but the degree to which their exploits illuminated the prevailing conundrum of human freedom. He would often quote Fichte: ‘Freedom for what?’ We all know that we want freedom, freedom to be self-determining, freedom to do what we want; but when we get it, if we get it, do we know what to do with it?

One of Wilson’s favourite quotes was W.H Auden’s lines ‘Put the car away; when life fails/
What’s the good of going to Wales?’

It is interesting to review the whole poem from which this came: It's No Use Raising A Shout. The poem is about life failure, the failure of a relationship, the failure of life to deliver your expectations from it, failure to find an answer to the Lebensfrage, and ultimately the failure of any hope of anything better to come. Each verse concludes with the despairing cry: Here am I, here are you/But what does it mean? What are we going to do?  (1)

And where has it all gone wrong? Auden clearly felt it all started to unravel when he left Mother looking for something better – and there wasn’t anything better. In other words he blames his own attempt at individuation. Ultimately he blames the fact of being human at all.

It’s a despairing moment of revelation; but it comes from the fact that he was looking outside of himself, he was looking to another human being to sort him out - which is what we all do at some time in our lives. Plato was right we all look for another to complete ourselves, when we’re not looking for an adventure, a career, a new conquest or a new murder.

The message of the New Existentialism is that this is where it always goes wrong. It all comes down to the insanity of looking beyond ourselves for stimulation and excitement when all we really crave is intensity of consciousness. In The God of the Labyrinth Sorme remarks:

‘I have always been aware that human life is dream-like because most human beings exist passively. Their consciousness is little more than a reflection of their environment. In the sexual orgasm, the voltage power of their minds surges, and they become momentarily aware that they are not forty-watt bulbs, but two hundred and fifty, five hundred, a thousand... Then the voltage drops, and they sink back to forty watts without a protest. They are like empty-headed fools who cannot remember anything for more than a few seconds. Human beings are so mediocre that they can scarcely be said to possess minds in any real sense. In a flash, I understood the absurd and obvious truth: nothing is worth possessing except intensity of consciousness. This is the truth we glimpse in the orgasm.’ (2)


The way of mysticism, the way of the New Existentialism, is to look for ways of completing ourselves, of mitigating the stress of being human within oneself, searching for a means of healing the rift that occurred when we were born, for means of achieving an inner conjunction, whereby we no longer experience the stress of polarity, but rather the ecstasy of transcending all polarities.


The poet WB Yeats was obsessed with polarities or antinomies as he preferred to call them; rightly so. For in making of his profession that of poet antinomies were his stock in trade – as they are for all poets, philosophers and writers, or anybody for that matter who chooses to make of language their favoured mode of expression. Wilson certainly started out from a position of being obsessed with antinomies. The Outsider is the work of a poet and much of it is strung between the ultimate antinomies of Yes and No.

Later in his career it appeared as though the ‘Yes’ came to predominate in Wilson’s consciousness over ‘No’. And there is a reason for this which we find in a Sufi text:

It is a philosophical rule that the negative cannot lose its negativeness by projecting the positive from itself, though the positive covers the negative within itself, as the flame covers the fire. The positive has no independent existence, still it is real, because projected from the real, and may not be regarded as an illusion.’ (3)

This is perhaps the best justification for Brad Spurgeon’s identifying Wilson as the ‘Philosopher of Optimism’. Optimism contains within itself the seeds of negativity or encompasses negativity, whereas negativity can never encompass the positive or give birth to the positive – it is a blind alley.

Hence Wilson’s latching on to the peak experience, the orgasm as the proper starting point for any philosophical enquiry – the pure affirmation experience. The true meaning of the sexual orgasm is that it obliterates all awareness of polarity, all antinomies. For a split second we are united not just with the other – but with ourselves. And in the normal run of our lives this is a unique moment.

And this is what is celebrated in one of Wilson’s oft quoted poems, Yeats ‘Vacillation’:


My fiftieth year had come and gone,

I sat, a solitary man,

In a crowded London shop,

An open book and empty cup

On the marble table-top.

While on the shop and street I gazed

My body of a sudden blazed;

And twenty minutes more or less

It seemed, so great my happiness,

That I was blessed and could bless


 The poem is a multi layered and complex piece; but to get the full force of this stanza I think it is at least necessary to experience it in the context of the opening stanza:


Between extremities

Man runs his course;

A brand, or flaming breath.

Comes to destroy

All those antinomies

Of day and night;

The body calls it death,

The heart remorse.

But if these be right

What is joy? (4)


And the answer to that question lies in the 4th stanza already quoted. And this poem is a perfect answer to and explanation of the life failure experienced by WH Auden in ‘It’s No Use Raising A Shout’. (5) This is why I say the battle of the sexes is in reality a metaphor.

Nietzsche saw all language, and thereby all human attempts at conceptualizing experience, as nothing more than extended metaphor. He once said concepts are merely ‘metaphors gone stale’.

In an essay entitled On Truth and Lies in a Nonmoral Sense (German: Über Wahrheit und Lüge im aussermoralischen Sinne, also called On Truth and Lie in an Extra-Moral Sense)  written in 1873, one year after The Birth of Tragedy, (but only published by his sister after he had gone insane) Nietzsche  wrote:

‘The various languages placed side by side show that with words it is never a question of truth, never a question of adequate expression; otherwise, there would not be so many languages. The "thing in itself" (which is precisely what the pure truth, apart from any of its consequences, would be) is likewise something quite incomprehensible to the creator of language and something not in the least worth striving for.......To begin with, a nerve stimulus is transferred into an image: first metaphor. The image, in turn, is imitated in a sound: second metaphor. And each time there is a complete overleaping of one sphere, right into the middle of an entirely new and different one.....’

The aim of the New Existentialism was to find a way to get beyond the ‘metaphor gone stale’, and get back to the reality that had occasioned the metaphor in the first place. The true aim of every word Wilson wrote was to encourage his readers to stop experiencing life as merely ‘the shadow of a dream’ and start dreaming the dream itself. The orgasm – the ultimate inner conjunction - was therefore a metaphor for an intensity of consciousness that we ought to be able to sustain throughout our lives; yet for some strange reason it eludes us.

In the Outsider cycle Wilson provided us with a phenomenology of why it eludes us to the extent that one might be forced to conclude that our job is simply to overcome the obduracy of matter and concentrate all our energies, principally through employing our capacity for rationality and objectivity, on attaining to the required intensity of consciousness in spite of all the odds stacked against us.

Personally I think this way of thinking only perpetuates the dualism that has created the bifurcation in the first place. It leaves us always in a defensive position.

How do we avoid this trap?

By now it should be clear I believe the answer to this question lies in ceasing to think hierarchically. Instead we should try and see all the facets, possibilities and impossibilities of our lives as on a light spectrum – just as we reviewed the world of tone and language and concept as being on a light spectrum in Chapter 1. And the tools for doing this are open to us as we have seen in the Hindu system of Chakras, in the glyph that is the Kabbalistic Tree of life, in the mudras and bandhas of advanced yoga, in the teachings of the Brethren of the Free Spirit, the poetry of Whitman, the Gnostic Gospels, Neville Goddard’s interpretation of the New Testament and above all in the writings of Colin Wilson.

If we use these tools correctly we come to understand that the inner conjunction is achieved by taking equal cognisance of the higher and the lower – of the body and the spirit, the gross and the ethereal, the sexual and the aesthetic, and finding a way to feel how all the constituent parts of the human machine combine to form one continuum. There is no separation, other than the separation we make for ourselves.

And at the root of this continuum is the sexual impulse, which cannot be discounted but must be embraced as the fuel with which we are empowered to become what we were meant to become. Wilson knew this just as surely as Reich and Crowley knew it, which is why he wrote in a quote we have revisited several times throughout this book:

‘.... if man is to broaden the limits of his subconscious intentionality, he must broaden his sexual experience. If man is not to allow his intentionality to impose upon himself and upon the world a deadening limitation, then he must regain control of his intentionality. This can be done by keeping in touch with the realm of intentionality – the subconscious – through aesthetic or sexual experience’. (6)

We have to learn to recognise when we’ve succeeded in getting in touch and then we have to find means to stay in touch, and the prime way to do this is ‘through aesthetic or sexual experience’.


In the books from The Occult on Wilson made a sustained attempt to focus our attention on what may be possible for us if only we can defeat the Robot.

The Robot is defined as all that constitutes our automatism – the automatism that we rely on for survival, but which also unfortunately takes over our capacity for living our lives at full capacity. Perhaps the most pernicious aspect of the Robot is to allow the incessant chattering of left brain consciousness that is forever revolving imponderables and making our lives appear to be ‘a tissue of impossibilities’ – for this is an abuse of the little goddesses – the Matrika of Kashmir Shavaism that we reviewed in Chapter 1. And this is why self awareness, consciousness of self, self remembering were always the prime weapons in Wilson’s armoury.

For Wilson every peak experience is an intimation of an inner conjunction around the corner.

We have seen how Wilson identified the peak experience with an opening of the heart above all else (‘All experience is emotional experience’) hence the importance of music – liberation of the emotions.

We have seen how true knowledge is always attained by a turning inwards.

Conversely we have seen how Faculty X is an absorption in otherness.

We have seen how Paul Weston achieved an inner conjunction ‘erotic in its full body intensity’ through intellectual absorption – liberation of the intellect.

We have seen how the sexual orgasm is the quickest means of achieving an inner conjunction – liberation of the body.

In other words we have seen there is no one way of achieving an inner conjunction. It may just as easily be achieved from the top down or from the bottom up, from the outside in or the inside out -there is no one way. There is no prescription other than the necessity of bringing it all together – all the variegated facets of what it is to be a human being.


And why do we need an inner conjunction? Is it just because it feels nice, just as an orgasm feels nice? No, it is much more than this – and this is what I think Wilson never clearly articulated...

The inner conjunction is about the dissolution of all polarities and this means principally the cessation of the chattering of rational consciousness.

It was Martin Luther who identified the main problem with human consciousness when he said:

The human heart is like a millstone in a mill: when you put wheat under it, it turns and grinds and bruises the wheat to flour; if you put no wheat, it still grinds on, but then 'tis itself it grinds and wears away. (7)

I think it is clear that Luther includes in his definition of ‘the human heart’ the capacity to intellectualise and conceptualise. The inference is that reason is purely a faculty for addressing to specific ends. It is not designed to address itself to itself. The inevitable outcome of allowing reason to work on itself is the despair and nihilism of Samuel Beckett.

The paradoxical situation we find ourselves in is of needing the faculty of reason in order to identify what it is we are required to do with the faculty of reason and what we are required to do with the faculty of reason is to annihilate the operation of said same faculty......How absurd is that?

The explanation for this absurdity always comes from a religious perspective:

‘Those who see the truth uncovered cease from reason and logic, good and bad, high and low, new and old ;differences and distinctions of names and forms fade away, and the whole universe is realised as nothing other than Hakk. Truth, in its realisation is one; in its representation it is many, since its revelations are made under varying conditions of time and space’. (8)

And this is the trajectory that was clear from the outset of Wilson’s career – it was implicit in the final chapters of The Outsider.

In the same text just quoted from the Sufi mystic Inayat Khan writes on the possibilities of self knowledge:

‘Nature has been involved through Spirit into Matter, and evolves through different stages. Man is the result of the involution of the spirit and the evolution of Matter, the final effect of this cause is no other than "self-realisation"—which means the Knower arrives at that stage of perfection where He can know Himself.

‘Thou art a mortal being, and thou art Eternal One. Know thyself, through light of wisdom. Except thou, there exists none.'' The human being is inherently capable of self-knowledge ; but to know oneself means, not only to know that I am John, Jacob or Henry, or I am short, tall or normal, or to know that I am good, bad, and so forth, but to know the mystery of my existence, theoretically as well as practically: to know what you are within yourself, from where and for what purpose you were born on Earth ; whether you will live here forever, or if your stay is momentary ; of what you are composed, and which attributes you possess. ....It requires perfection in humanity to attain self-knowledge. To know that I am God, or we are gods, or to know that everything is a part of God, is not sufficient. Perfect realisation can only be gained by passing through all the stages between Man (the manifestation) and Allah (the only Being); knowing and realising ourselves from the lowest to the highest point of existence, and so accomplishing the heavenly journey.’ (9)

Or he might have written we have to experience life from Muladhara to Sahasrara, or with A.N. Whitehead ‘nothing can be omitted’...

Two things leap out from this passage: 1, that Man is not the result just of the ‘involution of Spirit’ but also of the ‘evolution of matter’ and 2, that ‘To know that I am God, or we are gods, or to know that everything is a part of God, is not sufficient.’ In other words we cannot evade the fact that we belong to the material universe, we cannot bypass the necessity of experience, we cannot evade the journey that being born into this world inflicts upon us. We have to engage with all the chaos and mess of existence – to this extent Sartre was right. But it is not enough to make an arbitrary commitment as Sartre advocated.

We can only commit to that which becomes meaningful to us through our struggles with the chaos of life, and the nature of that commitment will be an indication of how far we have travelled down the road of self-realisation. Sartre’s commitment to Communism , Waugh and Greene’s commitment to Catholicism, T.S. Eliot’s commitment to Anglicanism, would all seem to be varying degrees of cop out, not much different from Hemingway’s commitment to big game hunting or F Scott Fitzgerald’s commitment to alcohol or for that matter Ted Bundy’s commitment to sex murder...which may seem a preposterous statement but only if you fail to accept that all these solutions are based on commitment to something outside of yourself – they all represent varying forms of addiction...some more socially acceptable than others.

From this perspective a Van Gogh, Nijinsky, TE Lawrence or Nietzsche made a far more honest attempt at self actualisation than Sartre, Greene, Waugh or even Hemingway, even if it cost them their health and sanity; and I think it is significant that these were the starting point in The Outsider for Wilson’s attempt to transcend the old Existentialism.

What singles them out is that they were ruthlessly honest to their own selves, to their own vision of reality and pursued that vision at whatever cost to themselves – they made of their lives a sacrifice to the vision that inspired them. To this extent they were obeying Crowley’s True Will far more ruthlessly than those who capitulated at the foot of the Cross.

And this becomes even clearer in Wilson’s sequel to The Outsider, in Religion and the Rebel, which is devoted exclusively to lone maverick iconoclasts and autodidacts. And this tendency to hone in on lone visionaries pursued Wilson throughout his career. Blake, Nietzsche, Rimbaud, Rilke, Spengler, Crowley, Steiner, Gurdjieff, Wittgenstein, Grainger, Swinburne, Byron, Hesse, Mann, JC Powys et al. These were the Outsiders, none of whom had belonged in any capacity to any sort of establishment but who had, in Yeats’ words, insisted on ‘spinning a web from their own bowels’.

This had always been Wilson’s way and he was clearly convinced that this was the only way. In The Devil’s Party he illustrated all the dangers of allowing yourself to believe that salvation could be found outside of yourself. (10)

In the lives of the Outsiders Wilson found evidence for moments when their lives had reached a critical turning point – what I have termed an inner conjunction, such as Yeats’ describes in Vacillation. The moments of peak experience, the moments of orgasm, the moments of inner conjunction are moments in which we connect with life and with our destiny, like Yeats’ moment in the cafe, when we know that it’s worth being alive and most importantly when we allow the life force to flow through us, when we become vehicles for life with a capital L. These moments teach us more about our lives than all the months and years of education we have to endure as children. These moments define us.

It could immediately be objected what if the only thing that gives you a sense of meaning is sex murder – as could have been argued by the likes of Ted Bundy?

And the only answer to this can be to compare the thrill of the sex murderer with the thrill of a scientist who has just experienced a Eureka moment, or the thrill of a great composer who has just finished a great symphony; and to realise that there is no comparison and that the sex murderer has made a critical error of judgement in identifying a momentary thrill as being symptomatic of a life purpose. The scientist, composer, poet and artist experience vistas of meaning opening before them while the sex murderer is subject to the law of diminishing returns and only has an increasing weight of self disgust to look forward to.....

Aleister Crowley said the only aim of each individual is to discover their True Will. This being the case causing another human being untold misery, and then taking that person’s life can never amount to fulfilling your True Will...because if we are here to be vehicles for life, murder is the total antithesis to fulfilling that purpose. (Wilson had tackled this problem in his very first novel Ritual in the Dark when Sorme in a moment of realisation, looking at the corpse of a young girl in the mortuary, knows that Austin Nunne has strayed disastrously from any possibility of redemption or salvation.) It is instead depriving not only somebody else of their life but ensuring that we can never ourselves be the vehicle for life that we were meant to be. (11)

Robert Anton Wilson summed up Crowley’s system nicely in the Introduction to Israel Regardie’s book about Crowley The Eye of the Triangle:

‘DO WHAT THOU WILT SHALL BE THE WHOLE OF THE LAW — the most “infamous,” the most (deliberately) shocking, and the most often misunderstood of Crowley’s axioms — is his way of placing Relativity at the heart of his system. We all have a hierarchy of selves, whether or not we are as conscious of this as Crowley and whether or not we develop each of them as he did. Out of this hierarchy a “resolution of forces” (as it would be called in physics) can emerge, if one is true to one’s total psyche and does not tailor everything to the tyranny of the socially conditioned mechanical ego.

This one force that is resultant of all inner selves is the True Will, in Crowley’s sense. One can never go wrong by following it, even though it is different for each person. These differences are given by evolution, as Crowley knew, and cannot be permanently crushed by any kind of tyranny, of the Church, or the State, or of that herd of contented COWS who define “acceptable taste.” If nature wanted us to be replicable units, we’d be ants, not primates.*** That is the meaning of Crowley’s second favourite slogan, EVERY MAN AND EVERY WOMAN IS A STAR. Crowley was always true to that inner “governor" — that hidden star in every human psyche — and followed it without flinching..... Equal fidelity to the True Will can make one person a great chef, a second a mediocre but happy accountant, a third a genius in music; genetics (and darker aspects of destiny) along with social conditioning, make up the forces that average-out to True Will.’

And Robert Wilson quotes Sufi teacher, Inayat Khan we have already heard from in this chapter:

‘However unhappy a man may be, the moment he knows the purpose of his life a switch is turned and the light is on ... If he has to strive after that purpose all his life, he does not mind so long as he knows what the purpose is. Ten such people have much greater power than a thousand people working from morning till evening not knowing the purpose of their life.’

And Robert Wilson comments:

‘This is Crowley’s doctrine of the True Will, and it is why he claimed his system would produce “geniuses.” A genius is simply a person who has found his or her purpose (True Will) and is no longer swept about by every wind of circumstance. ‘(12)

When we contemplate the lives of geniuses through history this is what we find. We find giftedness – a givenness. Their lives defy the rules that we imagine determine our existence. Nothing so clearly illustrates the fact that we are vehicles for life if only we will allow the life to flow through us. The genius starts out with an aptitude that he pursues with maniacal persistence, so that that aptitude becomes manifest and impinges itself on the world willy-nilly. And it always appears as though it is in spite of the individual. It is as though the individual has no choice in the matter. And indeed we don’t have any choice in the matter.

But I do not believe this means we have to adopt a dreary determinism – a fatalistic capitulation before the greater forces that drive us. Rather we have to learn to work with what is so clearly manifest in the life we find ourselves living. And this is the most difficult thing to comprehend.

One way of looking it is to accept that life itself is suffused with intention, and we are here to respond to that intention. This I believe is where the concept of God originated. That we intuitively know what it is we are supposed to be doing; but we develop sophisticated reasons for not doing it – because, as Martin Luther observes, we allow our capacity for reason to grind on itself instead of allowing it to do its proper work, which is to be merely a tool to assist us in achieving our objectives.

In Man Without A Shadow Sorme meditates:

‘The good moment comes when we ask clearly: What do we want, and how can it be achieved? Then we are in motion as human beings ought to be in motion all the time, every moment of our lives. We should encourage ourselves to ask, ‘What do I want? To encourage the imagination to take greater and greater leaps into possibility.’ (13)

Wilson discovered his True Will remarkably early in his life and pursued it with unrelenting consistency. For all his reservations about Crowley I think he would agree the paragraph of Robert Anton Wilson sums up the true meaning of the New Existentialism, and this may explain why Wilson kept returning to the Beast, in spite of his instinctive aversion to the chaos and immorality of his life. He intuited that Crowley was on to something essential about life. Temperamentally he deplored the way Crowley went about exploring the ramifications of his philosophy in his own life but he understood at some level that Crowley was living his life as he had to live it – and this is all anybody can – or should - do.


Chapter 15 Beyond Polarities Footnotes

1 See WH Auden Collected Poems Faber and Faber

2 Colin Wilson, The God of the Labyrinth Granada Publishing 1977 page 237-238

3 Pir-o-Murshid, Inayat Khan. A Sufi Message of Spiritual Liberty (Kindle Locations 188-192). sufimovement.org.

4 WB Yeats Collected Poems PD

5 One could reasonably ask what else is Auden doing if not ‘raising a shout’ in writing and publishing his poem? Somewhere here is evidence of Sartre’s ‘mauvais foi’, the same ‘mauvais foi’ that convinced Beckett there was rien a faire – nothing to do - yet still allowed him to get out of his bed and pen the works that led to his receiving the Nobel Prize...

6 Colin Wilson Origins of the Sexual Impulse Granada Publishing 1966 page 93

7 Martin Luther (1848). “The table talk or familiar discourse of Martin Luther, tr. by W. Hazlitt”, p.275

8 Pir-o-Murshid, Inayat Khan. A Sufi Message of Spiritual Liberty (Kindle Locations 188-192). sufimovement.org.

9 Pir-o-Murshid, Inayat Khan. A Sufi Message of Spiritual Liberty (Kindle Locations 217-221). sufimovement.org.

10 It is significant I think that Wilson originally included in The Devil’s Party chapters on Michel Foucault and A Brief History of French Philosophy, for it shows he didn’t restrict his definition of fake Messiah’s to the likes of Jim Jones and David Koresh; he included any philosopher or intellectual who gathered a coterie of unquestioning acolytes.

11 Colin Wilson Ritual in the Dark Granada Publishing 1976 page 397-399

12 The Eye In The Triangle An Interpretation Of Aleister Crowley By Israel Regardie Introduced By Robert Anton Wilson 1989 Falcon Press Page Xv

13 Wilson, Colin. Man Without a Shadow (Kindle Locations 1705-1711). Valancourt Books. Kindle Edition.