Croatian Political Science Review, Vol. 56, No. 3-4, 2019, pp. 137-152 137 Original research article Received: 20 March 2019 https://doi.org/10.20901/pm.56.3-4.06 From Hellholes to Hell: On Political Agency in Purgatory ZORAN KURELIĆ Faculty of Political Sciences, University of Zagreb Summary In this essay the author creates and discusses an interplay of two incommensu- rable concepts of evil: Hannah Arendt’s radical evil from The Origins of Tota- litarianism, and David Lynch’s evil presented artistically as “the bad electri- city” in Ronnie Rocket. The first concept is related to Hell which Arendt uses in a few essays and in The Origins... In her opinion the first step towards the pure hell of Auschwitz was made in internment camps for stateless refugees. Giorgio Agamben revisits this idea and shows the link between statelessness and superfluousness. For Arendt the road which started with the inability to solve the refugee problem in Europe ended up in a Hell on Earth created in extermination camps. Agamben believes that spaces of extermination which reappeared on the European continent during the wars in former Yugoslavia demonstrate the grim possibility of recreating Hell in Europe. In his extraordi- nary script for the unmade film Ronnie Rocket, David Lynch creates a fiction- al hellhole of a city in which the rulers torture the population with bad elec- tricity. The author discusses these two dramatically different visions of hell in order to show how Arendt’s radical evil when compared to “the bad electri- city” can be understood as a production of Hell, and how Lynch’s switching from the bad to good electricity represents a revolutionary change which is simultaneously political and cosmological. Keywords: Hannah Arendt, David Lynch, Ronnie Rocket, Gestalt Switch, Radi- cal Evil, Hell Introduction Our Lady showed us a great sea of fire which seemed to be under the earth. Plunged in this fire were demons and souls in human form, like transparent burn- ing embers, all blackened and burnished bronze, floating about in the conflagra- tion, now raised into the air by the flames that issued from within themselves to- gether with the great clouds of smoke, now falling back on every side like sparks 138 Kurelić, Z., From Hellholes to Hell: On Political Agency in Purgatory in a huge fire, without wait or equilibrium, and amid shrieks and groans of pain and despair, which horrifies us and made us tremble with fear. And we saw in an immense light that is God... a bishop dressed in White, ‘we had the impression that it was the Holy Father’. Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corpses he met on his way; heaving reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same way there died one after another Bishops, Priests, men and women Religious, and various lay people of different ranks and posi- tions. Beneath the two arms of the Cross there were two Angels each with a crystal aspersorium in his hand, in which they gathered up the blood of the martyrs and with it sprinkled the souls that were making their way to God.1 These two paragraphs are parts of the first and the third Secret of Fatima or the Fatima Prophecy. I decided to start this paper with the Prophecy because the first paragraph describes Hell and the second a massacre in a hellhole. The title presents the distinction between Hell as the place of eternal damnation and a hellhole as the place of incredible human suffering. The road from hellholes to Hell can be a short one. In this paper I will not discuss the theological, religious meaning of the con- cept of Hell. I will write about two attempts to use the image of Hell and visions of Hell in two dramatically different projects. The first one is Hannah Arendt’s at- tempt to explain totalitarian total domination as an “event” in which the “radical evil” appeared on earth, and the second one is David Lynch’s unrealized script for the movie Ronnie Rocket. The very idea to interpret two incommensurable projects, one philosophical and one artistic, by recognizing that both projects deal with Hell and hellholes may immediately sound bizarre and fruitless. However, I will try to show that this unexpected comparison of two different visions of a hellish society helps us to understand both projects in a new way. Arendt’s book The Origins of Totalitarianism is a classic of political thought, while Lynch’s screenplay remains a cult classic for a very small group of film-lo- vers. In order to make this interaction understandable I organized this paper in four segments. The first one (A) presents the way in which Arendt uses the concept of Hell, especially the relationship between Hell and radical evil. The problem of refugees is a central part of Arendt’s story and I will revisit it with the help of Giorgio Agam- 1 http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_ 20000626_message-fatima_en.html (accessed 7 May 2018). Croatian Political Science Review, Vol. 56, No. 3-4, 2019, pp. 137-152 139 ben’s reinterpretation of the link between “statelessness” and “superfluousness”. The second segment (B) presents the unrealized script for Ronnie Rocket, while the third (C) interprets Lynch’s apocalyptic vision by comparing it to a few other works of art dealing with Hell, especially Lewis’s The Great Divorce. In this segment I will compare Lewis’s and Lynch’s understanding of Purgatory as a place in which agency is still possible, and that includes the political agency from the title. The final segment (D) establishes the interplay of Arendt’s and Lynch’s ideas and tries to show the value of their apocalyptic visions and predictions. The idea for this paper appeared to me in Vienna around Easter 2015, where irritated by the twitching of my left eye, I asked my cousin Alex to check if some- thing terrible was happening in the world. He opened his laptop and showed me a photo of the refugee camp Yarmouk which was captured by ISIL. It showed ruins, a wonderful blue sky and a river of refugees moving down the main street. Chris- topher Gunnes, the spokesman for UNRWA, commented: “Things were absolutely inhumane. Yarmouk was a hellhole frankly and with the eruption of this intense fighting, things got dramatically worse.”2 The ruins and the refugees visually re- minded me of the third Secret. Where do you go from a hellhole when things get dramatically worse? A Hell is not a standard concept in political theory, and Arendt used it only when she was thinking about totalitarianism in the 1940s and 1950s. It was always related to the incomprehensible crimes of two hellish regimes: Hitler’s Germany and Stalin’s Soviet Union. These two regimes became totalitarian in a moment in which they created an institution, which eliminates people in a non-utilitarian way, as if they were destroyed for the sake of evil. The non-utilitarian extermination, which hap- pens in Auschwitz and in the Gulag is in Arendt’s opinion “radically evil”. Para- doxically this institution, the camp, becomes the essential institution of the regimes and becomes the essence of totalitarianism. In a way the essence of totalitarianism appears as a historical product of two rather different regimes, which were not in- stantly totalitarian when they were created. Stalin’s Soviet Union became totalita- rian in 1930 and Nazi Germany in 1938. These are the years in which the state ter- ror turned into total domination. In ‘The Image of Hell’, an early article from 1946, Arendt uses the concept of hell, written without a capital letter in order to explain the horrors of Nazi camps. Soviet style camps are not mentioned at all. In this text she makes a very important 2 http://www.dw.com/en/its-a-hell-hole-unrwa-describes-yarmouk-refugee-camp-in-damas- cus/a-18363811 (accessed 7 May 2018). 140 Kurelić, Z., From Hellholes to Hell: On Political Agency in Purgatory point, which will become crucial for her discussion of evil. The Auschwitz-type camp is a place of “monstrous equality without fraternity or humanity” (Arendt, 1994b: 198), a place in which unique and different human beings are reduced to their common denominator: organic life. Hell as a philosophical concept is seriously discussed in ‘Religion and Politics’ (Arendt, 1994b) and it is a part of the intellectual project which culminated with The Origins... It is a conference paper which clearly shows that Arendt was not a reli- gious person, and that Hell as a theological problem does not interest her at all. She is interested in the political consequences of our belief in Hell. She points out that Plato introduces the doctrine of Hell for political purposes, and that the Christian Church used it politically in the Middle Ages. She argues in the paper that the po- litical consequence of secularization is the elimination of the fear of Hell. This fear does not “stimulate the actions of the majority” (ibid.: 383) of modern citizens.