Wilson was born in Baltimore on October 20, 1945.2 While undertaking a classics major at Columbia University, Wilson met Warren Tartaglia, then introducing Islam to students as the leader of a group called the Noble Moors. Attracted by the philosophy, Wilson was initiated into the group, but later joined a group of breakaway members who founded the Moorish Orthodox Church. The Church maintained a presence at the League for Spiritual Discovery, the group established by Timothy Leary.
Appalled by the social and political climate, Wilson decided to leave the United States, and shortly after the assassination of Martin Luther King Jr., in 1968 he flew to Lebanon, later reaching India with the intention of studying Sufism, but became fascinated by Tantra, tracking down Ganesh Baba. He spent a month in a Kathmandu missionary hospital being treated for hepatitis, and practised meditation techniques in a cave above the east bank of the Ganges. He also allegedly ingested significant quantities of cannabis.3
Wilson travelled on to Pakistan. There he lived in several places, mixing with princes, Sufis, and gutter dwellers, and moving from teahouses to opium dens. In Quetta he found "a total disregard of all government", with people reliant on family, clans or tribes, which appealed to him.4
Wilson then moved to Iran where that he developed his scholarship. He translated classical Persian texts with French scholar Henry Corbin, and also worked as a journalist at the Tehran Journal. In 1974, Farah Pahlavi Empress of Iran commissioned her personal secretary, scholar Seyyed Hossein Nasr, to establish the Imperial Iranian Academy of Philosophy. Nasr offered Wilson the position of director of its English language publications, and editorship of its journal Sophia Perennis, which Wilson edited from 1975 until 1978.5 He would go on to also publish on the Ni'matullāhī Sufi Order and Isma'ilism with Nasrollah Pourjavady.67
Following the Iranian Revolution in 1979, Wilson lived in New York City, sharing a brownstone townhouse with William Burroughs, with whom he bonded over their shared interests. Burroughs acknowledged Wilson for providing material on Hassan-i Sabbah which he used for his novel The Western Lands.8
In later life, Wilson lived in upstate New York in conditions he termed "independently poor".9 He has been described as "a subcultural monument".10
Towards the end of his life, he showed an interest in the Bābī religion, especially in its Azali form. This was mentioned in his two final books published in early 2022.1112
Wilson died of heart failure on May 22, 2022, in Saugerties, New York.131415
Wilson's occasional pen name of Hakim Bey was derived from il-Hakim, the alchemist-king, with 'Bey' a further nod to Moorish Science. Wilson's two personas, as himself and Bey, were facilitated by his publishers who provide separate author biographies even when both appeared in the same publication.16
In the compilation of essays called "Immediatism"17 Wilson explained his particular conception of anarchism and anarchy, which he called "ontological anarchy". In the same compilation he dealt with his view of the relationships of individuals with the exterior world as perceived by the senses and a theory of liberation which he called "immediatism".
Main article: Temporary Autonomous Zone
Wilson wrote articles on types of what he called temporary autonomous zones (TAZ), of which he said in an interview:
... "the real genesis was my connection to the communal movement in America, my experiences in the 1960s in places like Timothy Leary's commune in Millbrook ... Usually only the religious ones last longer than a generation—and usually at the expense of becoming quite authoritarian, and probably dismal and boring as well. I've noticed that the exciting ones tend to disappear, and as I began to further study this phenomenon, I found that they tend to disappear in a year or a year and a half.18
He wrote about TAZs at length in the book TAZ: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism,19 published by Autonomedia in 1991.20 At the time of his death the book had sold over 100,000 copies and was the publisher's perennial bestseller.21
Wilson took an interest in the subculture of zines flourishing in Manhattan in the early 1980s, zines being tiny hand-made photocopied magazines published in small quantities concerning whatever the publishers found compelling. "He began writing essays, communiqués as he liked to call them, under the pen name Hakim Bey, which he mailed to friends and publishers of the 'zines' he liked. ... His mailouts were immediately popular, and regarded as copyright-free syndicated columns ready for anyone to paste into their photocopied 'zines'..."22
His Temporary Autonomous Zones work has been referenced in comparison to the "free party" or teknival scene of the rave subculture.23 Wilson was supportive of the rave connection, while remarking in an interview, "The ravers were among my biggest readers ... I wish they would rethink all this techno stuff — they didn't get that part of my writing."24
According to Gavin Grindon, in the 1990s, the British group Reclaim the Streets was heavily influenced by the ideas put forward in Hakim Bey's The Temporary Autonomous Zone. Their adoption of the carnivalesque into their form of protest evolved eventually into the first "global street party" held in cities across the world on May 16, 1998, the day of a G8 summit meeting in Birmingham. These "parties", explained Grindon, in turn developed into the Carnivals Against Capitalism, in London on June 18, 1999, organized by Reclaim the Streets in coordination with worldwide antiglobalization protests called by the international network Peoples' Global Action during the 25th G8 summit meeting in Cologne, Germany.25
Some writers have been troubled by what they took to be Bey's endorsement of adults having sex with children,26 which included writing for NAMBLA's newsletter.27 Michael Muhammad Knight, a novelist and former friend of Wilson, stated that "writing for NAMBLA amounts to activism in real life. As Hakim Bey, Peter creates a child molester's liberation theology and then publishes it for an audience of potential offenders."2829 In a compilation of memorial tributes in The Brooklyn Rail published a few months after Wilson's death, many writers defended Wilson and rejected the accusation of pedophilia.30 Kalan Sherrard wrote that after "meeting tons of young people who grew up with him it became totally evident he had never hurt anyone / and people were just freaked out by his writing".31
Murray Bookchin included Wilson's work (as Bey) in what he called "lifestyle anarchism", where he criticized Wilson's writing for tendencies towards mysticism, occultism, and irrationalism.32 Bob Black wrote a rejoinder to Bookchin in Anarchy after Leftism.
John Zerzan described Bey as a "postmodern liberal", possessing a "method" that was "as appalling as his claims to truthfulness, and essentially conforms to textbook postmodernism. Aestheticism plus knownothingism is the [...] formula; cynical as to the possibility of meaning, allergic to analysis, hooked on trendy word-play", and "basically reformist".33
Marcus, Ezra (2020-07-01). "In the Autonomous Zones". The New York Times. ISSN 0362-4331. Archived from the original on 2021-06-30. Retrieved 2021-08-29. https://www.nytimes.com/2020/07/01/style/autonomous-zone-anarchist-community.html ↩
Green, Penelope (June 11, 2022). "Peter Lamborn Wilson, Advocate of 'Poetic Terrorism,' Dies at 76". The New York Times. Retrieved June 12, 2022. https://www.nytimes.com/2022/06/11/us/peter-lamborn-wilson-dead.html ↩
Knight, Michael M. William S. Burroughs vs. The Qur'an, Soft Skull Press, Berkley 2012, pp11-78 ↩
Pourjavady, Nasrollah; Wilson, Peter Lamborn (1975). "Ismā'īlīs and Ni'matullāhīs". Studia Islamica (41): 113–135. doi:10.2307/1595401. JSTOR 1595401. https://www.jstor.org/stable/1595401 ↩
Pūrǧawādī, Naṣrallāh; Wilson, Peter Lamborn; Nasr, Seyyed Hossein (1978). Kings of love. The poetry and history of the Nimatullahi Sufi Order. Teheran: Imperial Iranian Academy of Philosophy. ISBN 978-0877737339. 978-0877737339 ↩
Jarrett, Earnest. "Living Under Sick Machines: Peter Lamborn Wilson / Hakim Bey" Archived 2016-08-25 at the Wayback Machine, The Brooklyn Rail, 5 June 2014. http://www.brooklynrail.org/2014/06/art/hakim-bey-with-jarrett-earnest ↩
Wilson, Peter Lamborn."False Messiah: Crypto-Xtian Tracts and Fragments" Archived 2022-06-07 at the Wayback Machine, Autonomedia/Logosophia; First edition, 17 February 2022, pp.76-77. https://autonomedia.org/product/false-messiah-crypto-xtian-tracts-and-fragments/ ↩
Wilson, Peter Lamborn. "Peacock Angel: The Esoteric Tradition of the Yezidis" Archived 2022-05-15 at the Wayback Machine, Inner Traditions, 8 March 2022, pp.15, 17, 113, 235n4 https://www.innertraditions.com/books/peacock-angel ↩
"Hakim Bey, una delle figure di spicco della cultura Cyberpunk, è morto". 24 May 2022. Archived from the original on 31 May 2022. Retrieved 31 May 2022. https://www.repubblica.it/cultura/2022/05/24/news/hakim_bey_una_delle_figure_di_spicco_della_cultura_cyberpunk_e_morto-351063565/ ↩
"Morreu Peter Lamborn Wilson, o último pirata". ionline. Archived from the original on 2022-05-31. Retrieved 2022-05-31. https://ionline.sapo.pt/artigo/772297/morreu-peter-lamborn-wilson-o-ltimo-pirata ↩
Knight, Michael M. William S. Burroughs vs. The Qur'an, Soft Skull Press, Berkley 2012, p74 ↩
Immediatism by Hakim Bey. AK Press. 1994. ↩
"Hans Ulrich Obrist. "In Conversation with Hakim Bey" at e-flux". Archived from the original on 2012-08-14. Retrieved 2012-10-29. http://www.e-flux.com/journal/in-conversation-with-hakim-bey/ ↩
Hakim Bey. TAZ: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism. Autonomedia. August 1991 ↩
Rabinowitz, Jacob Blame It On Blake: A Memoir of Dead Languages, Gender Vagrancy, Burroughs, Ginsberg, Corso & Carr (2019),ISBN 1095139053, pages 163-165 /wiki/ISBN_(identifier) ↩
Maas, Sander van (2015). Thresholds of Listening: Sound, Technics, Space. Fordham University Press. p. 231. ISBN 978-0-8232-6439-1. Archived from the original on 2021-04-27. Retrieved 2017-09-05. 978-0-8232-6439-1 ↩
"An Anarchist in the Hudson Valley". Brooklyn Rail. July 2004. Archived from the original on 2015-04-28. Retrieved 2009-09-26. http://www.brooklynrail.org/2004/07/express/an-anarchist-in-the-hudson-valley-br-pet ↩
Gavin, Grindon (January 2020). "Carnival against the Capital of Capital: Carnivalesque Protest in Occupy Wall Street". Journal of Festive Studies. 2 (1): 147–148. doi:10.33823/jfs.2020.2.1.47. https://doi.org/10.33823%2Fjfs.2020.2.1.47 ↩
Marcus, Richard (2 May 2012). "Book Review: William S. Burroughs vs. The Qur'an by Michael Muhammad Knight". Seattle Post-Intelligencer. Hearst Communications. Archived from the original on 14 March 2017. Retrieved 14 March 2017. http://www.seattlepi.com/lifestyle/blogcritics/article/Book-Review-William-S-Burroughs-vs-The-Qur-an-3530181.php ↩
Spinosa, Dani. "Anarchists in the Academy: Machines and Free Readers in Experimental Poetry." University of Alberta Press. 2022. Page xviii. ↩
Michael Knight (17 April 2012). William S. Burroughs vs. The Qur'an. Soft Skull Press. pp. 85–86. ISBN 978-1-59376-415-9. Archived from the original on 26 April 2017. Retrieved 26 April 2017. He doesn't know that I've read the NAMBLA poems or Crowstone or that I would have a problem with it. I'm not a liar yet, because at least I'm trying to work this out for myself. But it doesn't look good. I try to see it as Sufi allegory, a hidden parable somewhere in all the porn, like Ibn 'Arabi's poems about Nizam or Rumi's donkey-sex story. Does anyone accuse Rumi of bestiality? Apart from the ugly zahir meaning, the surface-level interpretation, there could be a secret batin meaning, and the boys aren't really boys but personifications of Divine Names. It almost settles things for me, but writing for NAMBLA amounts to activism in real life. As Hakim Bey, Peter creates a child molester's liberation theology and then publishes it for an audience of potential offenders. The historical settings that he uses for validation, whether Mediterranean pirates or medieval fringe Sufis, relate less to homosexuality than to prison rape: heterosexual males with physical and/or material power but no access to women, claiming whatever warm holes are available. What Hakim Bey calls "alternative sexuality" is in fact only old patriarchy–the man with the beard expressing his power through penetration. His supporters might dismiss "childhood" as a mere construction of the post-industrial age, but Hakim Bey forces me to consider that once in a while, I have to side with the awful modern world. 978-1-59376-415-9 ↩
Fiscella, Anthony (2 October 2009). "Imagining an Islamic anarchism: a new field of study is ploughed". In Alexandre J. M. E. Christoyannopoulos (ed.). Religious Anarchism: New Perspectives. Cambridge Scholars Publishing. p. 301. ISBN 978-1-4438-1503-1. Archived from the original on 26 April 2017. Retrieved 26 April 2017. Though still indebted to Wilson for publishing The Taqwacores, Knight has disavowed his former mentor due to Wilson's advocacy of paedophilia/pederasty. While standing up for an Islam that embraces all sorts of heresies, Knight has felt compelled to draw boundaries of his own. 978-1-4438-1503-1 ↩
"In Memoriam: A Tribute to Peter Lamborn Wilson (1945–2022) Edited by Raymond Foye". The Brooklyn Rail. October 2022. https://brooklynrail.org/2022/10/in-memoriam/A-Tribute-to-Peter-Lamborn-Wilson ↩
Bookchin, Murray. Social Anarchism or Lifestyle Anarchism (1995). AK Press: Stirling. ISBN 978-1-873176-83-2. (pp. 20-26) /wiki/AK_Press ↩
Zerzan, John. ""Hakim Bey," postmodern "anarchist"". www.insurgentdesire.org.uk. Archived from the original on 2001-04-26. https://web.archive.org/web/20010426225519/http://www.insurgentdesire.org.uk/pmanarchist.htm ↩