As a fan of fantasy fiction, it’s been entertaining watching mainstream cultural critics’ baffled responses to Game of Thrones, which has surprised many by becoming the biggest show on TV this year. Gina Bellafante of the New York Times was among the first to come a cropper when she made the rash statement that no woman could ever enjoy the show, only to find herself hounded across the internet by legions of female fantasy fans.
You know, those things which are only an issue if you happen to be the denizen of a world created in the imagination of a jobbing fantasy author. Or an ageing English academic. Or a frustrated fan trying to turn pro author. A secondary world always tells you more about the inside of the authors head than it does about the world itself.
The secondary world is a problematic construct. The term has become an accepted part of the dialogue around Sci-Fi and Fantasy, and it’s also been taken on by video gamers and game designers, perhaps because SF&F are so hardwired in to that new and still evolving media. But they really haven’t been examined seriously either by literary criticism or contemporary philosophy. They are in fact rejected out of hand, perhaps because, quite rightly, it is awakening humans from fantasy that is the goal of both literature and philosophy. The cultural phenomenon of secondary worlds is more interesting than the secondary worlds themselves.
I think what might be fairly said about secondary worlds is that they have a tendency to generate terrible, terrible writing. The attempt to build a secondary world through the medium of prose fiction is doomed from the outset. Every step towards world-building is a step away from story telling, which is the heart of M. John Harrison’s now iconic complaint against the clomping foot of nerdism. Arguing about secondary worlds is more interesting than the secondary worlds themselves.
The primary world called reality is a kind of fantasy. We float through reality in the semi-dream state of day to day consciousness, absorbed in our thoughts and in the digital realities constructed on our computer screens. The real problem of secondary worlds, whether on the page or the screen, is that far from being an escape they are another layer to the trap you are already caught it. The sensation you feel when immersed in a secondary world isn’t the thrill of freedom, but the relaxation that comes with a capitulation. Escaping from secondary worlds is more interesting than escaping in to secondary worlds.
Fantastika can do more than that. By drawing you in deeper to the immersive experience of a secondary world fantasy, a great writer can also tempt you along the path to a kind of awakening. These fantasies are few and far between, but once you have experienced them you become suspicious of all those that want to lull you back to sleep.
From Merlin to Harry Potter, English magic has a long tradition. But what does it say about today’s culture?
English occultist, bohemian and author Aleister Crowley defined magick as “the science and art of causing change to occur in conformity with will”. Crowley’s will was aided by the inheritance age 11 of a tidy fortune, and took him on a hedonistic ride through a life of sex, drugs and occult practice. Member of the Order of the Golden Dawn, founder of the mystery religion of Thelema, self declared spiritual master and Magus and, significantly, accomplished chess player, Crowley revelled in his notoriety as “the wickedest man alive”. The Great Beast’s polyamorous lifestyle would barely contend for such a title in today’s more liberal and permissive world, and the philosophy of ordering your world in line with your will is one that seems entirely accepted in our individualist society.