The heresy of the Free Spirit therefore demands a place in any survey of revolutionary eschatology – and that is still true even though its adherents were not social revolutionaries and did not find their followers amongst the turbulent masses of the urban poor. They were in face gnostics intent on their own individual salvation; but the gnosis at which they arrived was a quasi-mystical anarchism – an affirmation of freedom so reckless and unqualified that it amounted to a total denial of every kind of restraint and limitation. These people could be regarded as remote precursors of Bakunin and of Nietzsche – or rather of that bohemian intelligentsia which during the last half-century has been living from ideas once expressed by Bakunin and Nietzsche in their wilder moments. But extreme individualists of that kind can easily turn into social revolutionaries – and effective ones at that – if a potentially revolutionary situation arises. Nietzsche’s Superman, in however vulgarized a form, certainly obsessed the imagination of many of the ‘armed bohemians’ who made the National Socialist revolution; and many a present-day exponent of world revolution owes more to Bakunin than to Marx. In the later Middle Ages it was the adepts of the Free Spirit who conserved, as part of their creed of total emancipation, the only thoroughly revolutionary doctrine that existed. And it was from their midst that doctrinaires emerged to inspire the most ambitious essay in total social revolution which medieval Europe was ever to witness.
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Norman Cohn, The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages, Revised and Expanded Edition (NY: Oxford University Press, 1951/1970), pp 148–49.