Tantra-Induced Delusional Syndrome ("TIDS")

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Mon Jul 08, 2013 10:19 pm

http://www.buddhistpeacefellowship.org/ ... vist-work/

Witnessing Absurdities:
Deep Seeing as a Skill for Decolonizing Activist Work


Posted by: Nathan G. Thompson Posted date: July 08, 2013

Image

In the face of environmental catastrophe, and global capitalism’s never ending wealth grab, we in the crumbling empire seem to struggle to build lasting, holistic social movements. Divided by class, race, philosophical differences, geography, and so much more, the efforts that we collectively do bring about, like Occupy, flame up and then rapidly fade from public awareness. Unlike in many parts of the world, coordinated government repression doesn’t have the kind of emboldening quality that wakes up and brings out the masses. Not on a national scale anyway. The Occupy movement was effectively propagandized against to the point where, when the militarized police departments arrived to bash heads and erase the camps, the average American viewed the whole thing as complaining from the lazy and marginal. Around the nation, the movement isn’t dead, but it’s become one of the numerous smaller, fragmented groups attempting to chip away at power of the capitalist elite.

It’s easy to look back and see a variety of internal reasons for why the Occupy movement didn’t maintain momentum. (I wrote more about it here and here.) But Occupy is just one of several larger scale efforts over the past twenty years that hasn’t had staying power. Diverse coalitions built to fight the NAFTA agreement in the early 1990s splintered apart after the racism of some groups involved, and political differences in general, became too much to handle. For a brief time, the WTO protests in Seattle in 1999 galvanized the American left, but any momentum towards a nationwide movement was probably quelled by the events on 9-11-2001. The Anti-War movement brought millions into the streets in the weeks leading up to the second Iraq War (in 2003), but everything from collective disappointment to divisions between those allied with the Democratic Party and everyone else eventually rendered it impotent.

Today, Idle No More and allied plus independent indigenous led movements appear to hold the best hope for bringing enough of us together across differences and geography to challenge global capitalism and environmental destruction. Unlike the other efforts I spoke of above, the indigenous led movements across the U.S. and Canada seem to do a better job of offering a more holistic vision for folks to plug into. Over the coming months, I and others at Turning Wheel intend to look much more deeply into these efforts, and consider how Buddhists might play a role in them.

In terms of the current post, however, I want to take a look at one of the elements I think has been lacking in many other American social change efforts: deep seeing or right mindfulness. By right mindfulness I’m speaking of it both as awareness of what’s present “inside” each of us, and also skillful attention to what’s present in the social, collective realm. The first step to waking up, and breaking the chains of a destructive pattern or social system, is simply being able to see what’s present. Not what we think is there. Not what someone else told us is there. But actually witnessing and taking in fully what’s there before us.

——

I am an avid urban bicyclist. Three quarters of the year, biking is my main form of transportation. It’s also the perfect vantage point for bearing witness to the marks of colonialism and its attendant fossil fuel driven economy.

This is some of what I see on a regular trip through St. Paul and Minneapolis, which together are often ranked in top ten lists of America’s Greenest cities:

Large swaths of concrete and asphalt covering the soil, preventing plants from growing.

Lawns of imported, uniform grass regularly mowed flat by gas powered mowers.

Trees circled by metal grates and concrete, the roots barely able to breathe.

Giant billboards filled with invasive advertisements.

Traces of oil, gasoline, and chemical solvents on the roads.

Smoke pouring from the rooftops of industrial buildings.

Plastic, broken glass, cigarette butts, and other kinds of trash.

Plastic and metal bubbles with wheels, cutting off their occupants from the natural elements as they spew gasoline exhaust into the air.

People with gas powered weed wackers, hoes, shears, regular scissors, or just their bare hands grabbing, ripping, pulling, almost attacking any plant deemed a threat to the uniformity of the lawn.

An abundance of ground ivy, garlic mustard, buckthorn and other invasive plant species.

The heavy presence of a tiny number of overpopulated animals and birds. Here in the Twin Cities, squirrels, rabbits, and pigeons are probably most notable.

Fences, walls, and other forms of division, markers of privatization, everywhere.

So much that looks like variations of this:

Image


About a week ago, I was out for a ride through several neighborhoods in St. Paul. At one point, I came upon a little house, tucked between two larger ones, in the middle of a block. The owner of the house had torn out the grass, bushes, trees, and whatever else was living, and created an entirely artificial landscape. Artificial turf for a lawn. Plastic flowers in concrete pots. Nearly everything living had been covered over or removed all together.

As my eyes began to register what was actually there, I found myself squeezing hard on the breaks, coming to a quick stop, and staring.

Staring quickly moved into blinking, partly out of disbelief, and partly out a belief that maybe I was just imagining it.

As the shades of denial and disbelief arose and then fell away, the questions, tinged with judgment, arose. How could they do this? What would possess someone to take such steps? Why do we do such abusive things to the planet?

From there, my mind wandered into associations, including how it looked like a golf course. I have long had an intense dislike for golf, largely because of the ways in which the land is tamed and often poisoned in the making and maintaining of the game course. Golf also seems to be the game of the power elite, and the courses the breeding grounds for many of the political and corporate deals that lead to widespread human suffering and destruction of the planet.

Finally, after all of that, I was left with nothing but silence and seeing. Just witnessing what someone else (or a group of folks) had done to a particular place, sometime in recent history. It was a surprising, almost stunning experience, but only so because of the extremes present.

The fact is that the settler colonial landscape is riddled with this kind of stuff.

Not only absurdities like the place I wrote of above, but also grand scale absurdities like giant parking lots, stripped mountains, miles wide oil fields, abandoned coal pits collapsed upon themselves, poisoned rivers and lakes, and this list goes on.

Below the surface of the land, and our vision, fuel pipelines snake through the soil, breaking the natural order and rhythm of life. So too does buried and abandoned piles of human produced garbage and toxic waste, threatening the health and well being of everything trying to live around it.

In fact, much of the settler colonialist built world is absurd. It represents actions far more about destroying life than enhancing it. Instead of functioning as part of the order of an ecosystem, even a human made ecosystem like a city, so much of the settler colonialist landscape functions to create disorder or disruption.

The same kind of seeing and witnessing applied to our environment can be directed inward as well. To notice and pay attention to the disorders and disruptions of the mind and body. And to see how linked the external and internal are.

Consider what goes into your mouth. The food with traces of GMOs and high levels of artificial chemicals. The water poisoned by waste from industrial companies, factory farms, fracking, oil pipeline spills, mining operations, and in many parts of the world, the various remnants of war. The air poisoned by car exhaust, industrial smoke and fumes, chemical spills, and toxic building and cleaning supplies.

Consider that the skin takes in some of the same elements, in addition to the chemically produced shampoos, conditioners, soaps, toners, deodorants, makeup , and other products we often apply to it.

Consider that some of this stuff travels to the blood in a matter of seconds or minutes, and may not readily be eliminated for years, if ever.

Consider that the absurdities of our external world are also being found in our bodies, indirect or direct products of mass scale environmental destruction and toxicity. Things like cancerous tumors, aborted fetuses , blue-lined gums, softened bones, seizure disorders, and various mental disorders.

It is any wonder that the Buddha taught us that everything is interconnected, dynamically arising and falling apart together.

—–

Perhaps you’re thinking: that’s a nice reflection. So what? How can this kind of deep seeing or witnessing practice inform our activist work?

Well, I think it begins by shifting the kinds of questions that get asked. Let’s look at the housing justice movement, for example.

In light of the practice above, some of the questions that arise for me include the following:

Are city blocks filled with privately owned buildings and chunks of land really what we want in the long term? How might we support folks in need now, while advocating for something different looking for our neighborhoods in the future?

What kind of local economies are present within the neighborhood, and how might others be supported and developed? Here, I’m talking about things like material sharing, trading, time shares, skill shares, etc.

How can human health and well being be made a central feature of housing campaigns? (So that they might move beyond a fight over money, foreclosure practices, and banking theft?

How do our homes as they are disrupt or disturb the ecosystems of human neighborhood and the life on the land beyond that human neighborhood?

What are the elements that go into a holistic quality of life vision?

Who gets to decide what gets added and subtracted in a neighborhood? Are property rights the sole or main determinant? Is that what folks really want?

Once the questions shift, it’s easier for a broader vision to develop, and from there, for a more diverse platform of actions to spring forth to address various pieces of the system. Groups can move beyond the scattered, isolated parts approach that characterizes the colonized mind. (Perhaps readers have some examples of movements from the past or present that display this.)

Obviously, it’s easier to focus social activist work on specific targets that most everyone can understand, and also for which smaller victories or steps can be made in fairly short time frames. However, one of the flaws in putting everything into the “concrete victory” basket is that once the goal is met, a lot of folks drop away. Or if the particular goal isn’t met in a matter of months or a few years, discouragement tends to heavily thin the ranks.

We sell ourselves way short when we individually and collectively fail to see the broader, interconnected picture and work to develop a more holistic approach to our actions. Beyond that, we fall into the colonialist pattern of dividing everything into separate pieces, including our power. Somehow, there has to be a way to come together that both embraces the differences amongst us, and also recognizes and celebrates our commonalities. Not just in a feel good, symbolic manner, but in a way that powers a social movement with the strength necessary to overthrow the oppressive absurdities of today, and replace them with something much better. Right Mindfulness is one skill that could help move in that direction, whether we’re Buddhist or not.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby coffin_dodger » Tue Jul 09, 2013 1:53 pm

Music structure determines heart rate variability of singers

Choir singing is known to promote wellbeing. One reason for this may be that singing demands a slower than normal respiration, which may in turn affect heart activity. Coupling of heart rate variability (HRV) to respiration is called Respiratory sinus arrhythmia (RSA). This coupling has a subjective as well as a biologically soothing effect, and it is beneficial for cardiovascular function. RSA is seen to be more marked during slow-paced breathing and at lower respiration rates (0.1 Hz and below). In this study, we investigate how singing, which is a form of guided breathing, affects HRV and RSA. The study comprises a group of healthy 18 year olds of mixed gender. The subjects are asked to; (1) hum a single tone and breathe whenever they need to; (2) sing a hymn with free, unguided breathing; and (3) sing a slow mantra and breathe solely between phrases. Heart rate (HR) is measured continuously during the study. The study design makes it possible to compare above three levels of song structure. In a separate case study, we examine five individuals performing singing tasks (1–3). We collect data with more advanced equipment, simultaneously recording HR, respiration, skin conductance and finger temperature. We show how song structure, respiration and HR are connected. Unison singing of regular song structures makes the hearts of the singers accelerate and decelerate simultaneously. Implications concerning the effect on wellbeing and health are discussed as well as the question how this inner entrainment may affect perception and behavior.

http://www.frontiersin.org/Auditory_Cognitive_Neuroscience/10.3389/fpsyg.2013.00334/abstract
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 10, 2013 12:14 pm

http://www.salon.com/2013/02/08/aurora_ ... theorists/

FRIDAY, FEB 8, 2013

Aurora victims harassed by conspiracy theorists

It's gotten so bad that prosecutors have asked the court to redact victims' names

BY ALEX SEITZ-WALD

It’s not just people in Newtown, Conn., who are being harassed by conspiracy theorists. In Aurora, Colo., things have gotten so bad that prosecutors this week requested that the names of victims’ families be redacted from future court documents to spare them from “relentless contacts by proponents of purported ‘conspiracies.’”

In a document filed with the Arapahoe County District Court Tuesday, Deputy District Attorney George Brauchler wrote that conspiracy theorists “have contacted victims in this case, some of whom have even gone so far as to recruit other members of the public to contact the victims and to publicly post maps with the home addresses and phone numbers of the victims on various social media sites.”

The document said that some victims and their families “have expressed concerns for their privacy, and personal safety,” and warned the harassment could “adversely affect the administration of justice in this case” because many of the targets are witnesses.

Jordan Ghawi, a 26-year-old firefighter and paramedic whose sister was killed in the shooting, explained to Salon how the harassment started. “I think it started with me because my presence online is a little further out there than the rest of the families,” he said, noting his active Twitter feed and website detailing his adventures skydiving and traveling.

The first email came from a man asking, “have you ever seen your sister’s body?” He ignored it. When a second email came, Ghawi replied, saying that he wasn’t going to entertain the man’s questions, but accidentally left his phone number in his email’s signature field. Then the phone calls started: “Did you see her body? It didn’t happen, it was a government coverup, etc., etc.

“From there, it went to threatening emails that included death threats … he did threaten my life at one point,” Ghawi explained. The emailer, who Ghawi later learned had been investigated by authorities in two other states and by federal law enforcement for, among other things, harassing the wife of the pilot of Flight 93, also had conspiracy theories about 9/11 and moon bases.

Ghawi sent an email to other family members warning them, but soon the man started contacting them, and then the police department psychologist on the case. “It was clear to me that it was somebody who had some mental health disorder … not just a troll,” Ghawi said.

Things escalated when Alex Jones’ InfoWars posted a video calling Ghawi a crisis actor, whom conspiracy theorists believed were used to create a false narrative around the attacks. That led to a group of conspiracy theorists contacting Ghawi with “mostly innocuous stuff” about how he was a patsy or under mind control.

“Some of these people are incessant. They don’t stop,” he said, suspecting most are true believers, not merely prankers trying to get a rise out of their victims.

Some family members had to change their phone numbers or delist themselves to avoid harassment.

Ghawi said he doesn’t think redacting the names from court documents will help much, since most of the names are already out there, but that it probably couldn’t hurt.

Still, he tries to take all in stride. “This is what makes America great, in a way. You can express your opinion. But, shit, there are some crazy opinions out there.”


Alex Seitz-Wald is Salon's political reporter.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 10, 2013 4:58 pm

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 10, 2013 7:38 pm

http://www.buddhistpeacefellowship.org/ ... ndfulness/

Beyond McMindfulness

Posted by: Nathan G. Thompson Posted date: July 10, 2013

by Ron Purser and David Loy

(Note: This post was also recently published at the Huffington Post. We welcome your thoughts and reflections.)

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Suddenly mindfulness meditation has become mainstream, making its way into schools, corporations, prisons, and government agencies including the U.S. military. Millions of people are receiving tangible benefits from their mindfulness practice: less stress, better concentration, perhaps a little more empathy. Needless to say, this is an important development to be welcomed — but it has a shadow.

The mindfulness revolution appears to offer a universal panacea for resolving almost every area of daily concern. Recent books on the topic include: Mindful Parenting, Mindful Eating, Mindful Teaching, Mindful Politics, Mindful Therapy, Mindful Leadership, A Mindful Nation, Mindful Recovery, The Power of Mindful Learning, The Mindful Brain, The Mindful Way through Depression, The Mindful Path to Self-Compassion. Almost daily, the media cite scientific studies that report the numerous health benefits of mindfulness meditation and how such a simple practice can effect neurological changes in the brain.

The booming popularity of the mindfulness movement has also turned it into a lucrative cottage industry. Business savvy consultants pushing mindfulness training promise that it will improve work efficiency, reduce absenteeism, and enhance the “soft skills” that are crucial to career success. Some even assert that mindfulness training can act as a “disruptive technology,” reforming even the most dysfunctional companies into kinder, more compassionate and sustainable organizations. So far, however, no empirical studies have been published that support these claims.

In their branding efforts, proponents of mindfulness training usually preface their programs as being “Buddhist-inspired.” There is a certain cachet and hipness in telling neophytes that mindfulness is a legacy of Buddhism — a tradition famous for its ancient and time-tested meditation methods. But, sometimes in the same breath, consultants often assure their corporate sponsors that their particular brand of mindfulness has relinquished all ties and affiliations to its Buddhist origins.

Uncoupling mindfulness from its ethical and religious Buddhist context is understandable as an expedient move to make such training a viable product on the open market. But the rush to secularize and commodify mindfulness into a marketable technique may be leading to an unfortunate denaturing of this ancient practice, which was intended for far more than relieving a headache, reducing blood pressure, or helping executives become better focused and more productive.

While a stripped-down, secularized technique — what some critics are now calling “McMindfulness” — may make it more palatable to the corporate world, decontextualizing mindfulness from its original liberative and transformative purpose, as well as its foundation in social ethics, amounts to a Faustian bargain. Rather than applying mindfulness as a means to awaken individuals and organizations from the unwholesome roots of greed, ill will and delusion, it is usually being refashioned into a banal, therapeutic, self-help technique that can actually reinforce those roots.

Most scientific and popular accounts circulating in the media have portrayed mindfulness in terms of stress reduction and attention-enhancement. These human performance benefits are heralded as the sine qua non of mindfulness and its major attraction for modern corporations. But mindfulness, as understood and practiced within the Buddhist tradition, is not merely an ethically-neutral technique for reducing stress and improving concentration. Rather, mindfulness is a distinct quality of attention that is dependent upon and influenced by many other factors: the nature of our thoughts, speech and actions; our way of making a living; and our efforts to avoid unwholesome and unskillful behaviors, while developing those that are conducive to wise action, social harmony, and compassion.

This is why Buddhists differentiate between Right Mindfulness (samma sati) and Wrong Mindfulness (miccha sati). The distinction is not moralistic: the issue is whether the quality of awareness is characterized by wholesome intentions and positive mental qualities that lead to human flourishing and optimal well-being for others as well as oneself.

According to the Pali Canon (the earliest recorded teachings of the Buddha), even a person committing a premeditated and heinous crime can be exercising mindfulness, albeit wrong mindfulness. Clearly, the mindful attention and single-minded concentration of a terrorist, sniper assassin, or white-collar criminal is not the same quality of mindfulness that the Dalai Lama and other Buddhist adepts have developed. Right Mindfulness is guided by intentions and motivations based on self-restraint, wholesome mental states, and ethical behaviors — goals that include but supersede stress reduction and improvements in concentration.

Another common misconception is that mindfulness meditation is a private, internal affair. Mindfulness is often marketed as a method for personal self-fulfillment, a reprieve from the trials and tribulations of cutthroat corporate life. Such an individualistic and consumer orientation to the practice of mindfulness may be effective for self-preservation and self-advancement, but is essentially impotent for mitigating the causes of collective and organizational distress.

When mindfulness practice is compartmentalized in this way, the interconnectedness of personal motives is lost. There is a dissociation between one’s own personal transformation and the kind of social and organizational transformation that takes into account the causes and conditions of suffering in the broader environment. Such a colonization of mindfulness also has an instrumentalizing effect, reorienting the practice to the needs of the market, rather than to a critical reflection on the causes of our collective suffering, or social dukkha.

The Buddha emphasized that his teaching was about understanding and ending dukkha (“suffering” in the broadest sense). So what about the dukkha caused by the ways institutions operate?

Many corporate advocates argue that transformational change starts with oneself: if one’s mind can become more focused and peaceful, then social and organizational transformation will naturally follow. The problem with this formulation is that today the three unwholesome motivations that Buddhism highlights — greed, ill will, and delusion — are no longer confined to individual minds, but have become institutionalized into forces beyond personal control.

Up to now, the mindfulness movement has avoided any serious consideration of why stress is so pervasive in modern business institutions. Instead, corporations have jumped on the mindfulness bandwagon because it conveniently shifts the burden onto the individual employee: stress is framed as a personal problem, and mindfulness is offered as just the right medicine to help employees work more efficiently and calmly within toxic environments. Cloaked in an aura of care and humanity, mindfulness is refashioned into a safety valve, as a way to let off steam — a technique for coping with and adapting to the stresses and strains of corporate life.

The result is an atomized and highly privatized version of mindfulness practice, which is easily coopted and confined to what Jeremy Carrette and Richard King, in their book Selling Spirituality: The Silent Takeover of Religion, describe as an “accommodationist” orientation. Mindfulness training has wide appeal because it has become a trendy method for subduing employee unrest, promoting a tacit acceptance of the status quo, and as an instrumental tool for keeping attention focused on institutional goals.

In many respects, corporate mindfulness training — with its promise that calmer, less stressed employees will be more productive — has a close family resemblance to now-discredited “human relations” and sensitivity-training movements that were popular in the 1950s and 1960s. These training programs were criticized for their manipulative use of counseling techniques, such as “active listening,” deployed as a means for pacifying employees by making them feel that their concerns were heard while existing conditions in the workplace remained unchanged. These methods came to be referred to as “cow psychology,” because contented and docile cows give more milk.

Bhikkhu Bodhi, an outspoken western Buddhist monk, has warned: “absent a sharp social critique, Buddhist practices could easily be used to justify and stabilize the status quo, becoming a reinforcement of consumer capitalism.” Unfortunately, a more ethical and socially responsible view of mindfulness is now seen by many practitioners as a tangential concern, or as an unnecessary politicizing of one’s personal journey of self-transformation.

One hopes that the mindfulness movement will not follow the usual trajectory of most corporate fads — unbridled enthusiasm, uncritical acceptance of the status quo, and eventual disillusionment. To become a genuine force for positive personal and social transformation, it must reclaim an ethical framework and aspire to more lofty purposes that take into account the well-being of all living beings.


Ronald E. Purser, Ph.D. is a professor of management at San Francisco State University, and a Zen teacher in Korean Buddhist Taego order. He is co-author and co-editor of five books including, The Search Conference (Jossey-Bass, 1996), Social Creativity, Volumes 1 & 2 (Hampton Press, 1999), The Self-Managing Organization (Simon & Schuster, 1998), and 24/7: Time and Temporality in the Network Society (Stanford University Press, 2007) and over 60 academic journal articles and book chapters. His professional writings and publications currently focus on the application of Buddhist psychology and mindfulness practices to business, management, and organizations. Dr. Purser currently serves on the Executive Board of the Consciousness, Mindfulness and Compassion (CM&C) International Association.

David R. Loy, a long time Zen practitioner and Zen teacher in the Sanbo Kyodan tradition, is a professor of Buddhism and comparative philosophy. A highly regarded lecturer, he is also a prolific author. His books include Non-duality; Money, Sex, War and Karma; A Buddhist Response to the Climate Emergency, and the most recent, The World is Made of Stories. David is leading Buddhist thinker on the interface of Buddhism and the social and ecological issues of our times. More info at http://www.davidloy.org
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 11, 2013 9:43 am

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 11, 2013 12:57 pm

Beatniks and politics, nothing is new
A yardstick for lunatics, one point of view

Who care what games we choose?
Little to win, but nothin' to lose.

Sha la la

Sha la la...



Incense & Peppermints - Strawberry Alarm Clock From Psych Out 1968
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 11, 2013 4:21 pm


"The trip is the moment where the spectacle has become so overdeveloped that it becomes participatory. It recovers the subjective activity lacking in the spectacle, but runs into the limits of the world the spectacle has made - limits absent in the spectacle precisely because it is separate from daily life."


--The Society of Situationism and Notes Towards a Situationist Manifesto
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 11, 2013 5:43 pm

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Joao » Thu Jul 11, 2013 6:44 pm

Maybe I'm just not smart enough but "lucid" and "coherent" are the last words I'd use to describe the Situationists, or at least Debord. Alienation in capitalist society, rejection of commodity fetishism, etc., are deeply interesting to me but I've found The Society of the Spectacle to oscillate between obviousness and utter opacity (seemingly for its own sake), with some nonsense thrown in for good measure. I realize this is heresy and grounds for deep disdain in certain circles, but that only furthers a sense of the emperor and his new clothes for me. I would like to be incorrect as they are clearly circling around something very important, but the degree to which one must read through the "1960s French avant-garde intelligentsia" schtick makes me question their ongoing relevance. I don't think it's just a failure to understand the material, as Marx himself remains a thousand times more lucid and poignant.

And for an anti-intellectual encore, I'll add that I have similar feelings about the Frankfurt School. They cover absolutely fascinating topics, but every time I pick up Adorno or Marcuse I'm struck that their primary goal is to impress the reader with their labyrinthine sentence structure and grandiloquent vocabulary. Again, I hope I am mistaken and that these materials will speak to me someday, but right now I consider them quasi-charlatans, or at least unfortunately outdated products of their time.

Edit: On a positive note, I would like to add a very strong recommendation for Wallerstein's World-Systems Analysis: An Introduction, which also draws from Marx but which I have found to be profoundly clear and enriching. It's the best thing I've read in at least 10 years. The torrent-literate will find both an ebook and audiobook readily available.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 11, 2013 10:12 pm

Joao » Thu Jul 11, 2013 5:44 pm wrote:Maybe I'm just not smart enough but "lucid" and "coherent" are the last words I'd use to describe the Situationists, or at least Debord. Alienation in capitalist society, rejection of commodity fetishism, etc., are deeply interesting to me but I've found The Society of the Spectacle to oscillate between obviousness and utter opacity (seemingly for its own sake), with some nonsense thrown in for good measure. I realize this is heresy and grounds for deep disdain in certain circles, but that only furthers a sense of the emperor and his new clothes for me. I would like to be incorrect as they are clearly circling around something very important, but the degree to which one must read through the "1960s French avant-garde intelligentsia" schtick makes me question their ongoing relevance. I don't think it's just a failure to understand the material, as Marx himself remains a thousand times more lucid and poignant.

And for an anti-intellectual encore, I'll add that I have similar feelings about the Frankfurt School. They cover absolutely fascinating topics, but every time I pick up Adorno or Marcuse I'm struck that their primary goal is to impress the reader with their labyrinthine sentence structure and grandiloquent vocabulary. Again, I hope I am mistaken and that these materials will speak to me someday, but right now I consider them quasi-charlatans, or at least unfortunately outdated products of their time.

Edit: On a positive note, I would like to add a very strong recommendation for Wallerstein's World-Systems Analysis: An Introduction, which also draws from Marx but which I have found to be profoundly clear and enriching. It's the best thing I've read in at least 10 years. The torrent-literate will find both an ebook and audiobook readily available.


Everything is a case of take what you can use and leave the rest. Situationism did focus a lot on cultural transformation- as well as class struggle- but did so through a theory-heavy lens. A parapolitical way they connect to this thread is through the person of Ron Stark- a major LSD chemist who also seems to have been a superspy for the American cryptocracy. David Black reports that he was seen with some of the heavies around the Sorbonne in May of '68- was he involved in psychedelicizing Situationism for MKULTRA? In Britain, the allied group King Mob seems to have been affected greatly by the LSD "revolution"- who in that crew originally jumped on board in order to end up a heroin addict or something like that?

As to Immanuel Wallerstein, yes arguably of more practical value, especially to "third world" people. Also, Samir Amin and Andre Gunder Frank and Walter Rodney come to mind.

Still, there may be some core of something within the situationist current- maybe the agitprop more than anything and selected parts of the theory- that is indeed of lasting value.

As to Frankford School, I have never reconciled Marcuses's rep with his history of working for the OSS. Is that what many/most committed anti-fascists would have considered at the time? I'm thinking so, but don't really know enough about the zeitgeist.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jul 12, 2013 2:36 pm

ACID DREAMS, THE COMPLETE SOCIAL HISTORY OF LSD: THE CIA, THE SIXTIES, AND BEYOND

In early 1965 Lennon and his wife, Cynthia, went to dinner with George Harrison at a friend's. The host slipped a couple of sugar cubes of LSD into their after-dinner coffee, and things got a little barmy when they left. Cynthia remembered it as an ordeal. "John was crying and banging his head against the wall. I tried to make myself sick, and couldn't. I tried to go to sleep, and couldn't. It was like a nightmare that wouldn't stop, whatever you did. None of us got over it for about three days." For John the experience was equally terrifying. "We didn't know what was going on," he recalled. "We were just insane. We were out of our heads."

Despite his jarring initiation into psychedelia, within a year John Lennon would be dropping acid as casually as he had once smoked a cigarette. But Lennon was hardly in the vanguard of psychedelic use, which had gained a certain currency among British rock bands in the mid-1960s. A number of pop stars, including Donovan Leitch, Keith Richards, and the Yardbirds, had been introduced to LSD via Michael Hollingshead and his short-lived World Psychedelic Center in London. Soon the turned-on message was being broadcast throughout the English-speaking world, and acid became an international phenomenon. The Rolling Stones announced that "Some-thing Happened to Me Yesterday." Eric Burdon and the Animals crooned a love song to "A Girl Named Sandoz." Across the ocean in America the Count Five were having a "Psychotic Reaction," the Electric Prunes had "Too Much to Dream Last Night," the Amboy Dukes took a "Journey to the Center of My Mind," and the Byrds flew "Eight Miles High." [1]

LSD influenced much of mid-1960s rock, but it was the Beatles who most lavishly and accurately captured the psychic landscape of the altered state. Their first acid-tinged songs appeared on Revolver (1966). "She Said She Said" was inspired by a conversation in California with Peter Fonda during Lennon's second LSD trip. Fonda talked about taking acid and experiencing "what it's like to be dead." The album also featured Lennon's "Dr. Robert," a song about a New York physician who dispensed "vitamin shots" to the rich and famous. On the final track, "Tomorrow Never Knows," Lennon exhorted his listeners to turn off their minds, relax, and float downstream. Originally titled "The Void," this song was inspired by Leary's Tibetan Book of the Dead manual which Lennon was then reading while high on acid. On it he used the first of many "backward" tapes while tripping in his studio late one night. He even considered having a thousand monks chant in the background. Although this proved unrealistic, it pointed up Lennon's growing obsession with musical special effects, which would reach an apotheosis on Sgt. Pepper.

By the time Sgt. Pepper was recorded, all of the Beatles were getting high on acid. Paul McCartney, the last Beatle to take LSD, made candid admissions to the press about his use of psychedelics, causing an uproar. "It opened my eyes," he told Life magazine. "It made me a better, more honest, more tolerant member of society." If the leaders of the world's nations were to take LSD even once, McCartney insisted, they would be ready to "banish war, poverty and famine."

Teen America got its first look at the psychedelicized Beatles on Dick Clark's American Bandstand, in a film clip accompanying the release of "Strawberry Fields Forever." Their hair was longer, they had grown moustaches, and they were dressed in scruffy, slightly outlandish clothes. Lennon especially looked like a different person, with his wire-frame glasses, Fu Manchu, and distant gaze. That was how he appeared on the cover of Sgt. Pepper, where on close inspection, according to Lennon, "you can see that two of us are flying, and two aren't." John and George had taken LSD for the photo session.

Sgt. Pepper is a concept album structured as a musical "trip." The Beatles play the part of Sgt. Pepper's Lonely Hearts Club Band, an old-time musical group, that takes its listeners on a sentimental journey through the history of music from ballads and folksongs to dancehall tunes, circus music, and rock and roll. The album includes at least four cuts with overt drug references, and the entire LP utilizes sound effects in novel ways to evoke unique mental images and create an overall psychedelic aesthetic.

It is difficult to overstate this record's importance in galvanizing the acid subculture. For the love generation, Sgt. Pepper was nothing less than a revelation, a message from on high. Thousands of people can still recall exactly where and when they first heard the magical chords of "Lucy in the Sky with Diamonds" wafting in the summer breeze. This was the cut on which Lennon celebrated the synesthetic peak of an acid trip. The hallucinatory visions of "tangerine trees," "marmalade skies," "newspaper taxis," and "looking glass ties" mesmerized the multitudes of Beatle fans who listened to Sgt. Pepper on pot and acid until the grooves were worn out. Lennon said that the title of the song, rather than standing for LSD, was inspired by his son's drawings, but his disclaimer had little effect on the general interpretation of the lyrics.

The Blue Meanies immediately denounced the album. The ultra-right-wing John Birch Society charged that Sgt. Pepper exhibited "an understanding of the principles of brainwashing" and suggested that the Beatles were part of an "international communist conspiracy." Spiro Agnew, then governor of Maryland, led a crusade to ban "With a Little Help from My Friends" because it mentioned getting high. And the BBC actually did ban "A Day in the Life," with Lennon singing "I'd love to turn you on."

In September 1967 the Beatles went on an adventurous trip modeled after the Merry Pranksters' odyssey. Loading a large school bus with freaks and friends, they headed for the British countryside. Like the Pranksters, they also made a movie -- an ad-lib, spontaneous dream film entitled Magical Mystery Tour (with an album of the same name). During this period there was an abundance of LSD in the Beatles family thanks to Owsley, who supplied several pint-sized vials of electric liquid along with a cache of little pink pills. Lennon was at the height of his acid phase. He used to "trip all the time," as he put it, while living in a country mansion stocked with an extravagant array of tape recorders, video equipment, musical instruments, and whatnot. Since money was no object, he was able to fulfill any LSD-inspired whim at any time of day or night.

By his own estimate Lennon took over one thousand acid trips. His protracted self-investigation with LSD only exacerbated his personal difficulties, as he wrestled with Beatledom and his mounting differences with Paul over the direction the group should take, or even if they should continue as a group. Unbeknownst to millions of their fans, the Beatles, even at the height of their popularity, were well along the winding road to breakup. That acid was becoming problematic for Lennon was evident on some of his psychedelic songs, such as "I Am the Walrus," with its repeated, blankly sung admission "I'm crying."

Eventually the mind-boggled Beatle couldn't stand it anymore. He got so freaked out that he had to stop using the drug, and it took him a while to get his feet back on the ground. "I got a message on acid that you should destroy your ego," he later explained, "and I did, you know. I was reading that stupid book of Leary's [the psychedelic manual based on the Tibetan Book of the Dead] and all that shit. We were going through a whole game that everyone went through, and I destroyed myself.... I destroyed my ego and I didn't believe I could do anything."

Lennon's obsession with losing his ego typified a certain segment of the acid subculture in the mid and late 1960s. Those who got heavily into tripping often subscribed to a mythology of ego death that Leary was fond of preaching. The LSD doctor spoke of a chemical doorway through which one could leave the "fake prop-television-set America" and enter the equivalent of the Garden of Eden, a realm of unprogrammed beginnings where there was no distinction between matter and spirit, no individual personality to bear the brunt of life's flickering sadness. To be gratefully dead, from the standpoint of acid folklore, was not merely a symbolic proposition; the zap of superconsciousness that hit whenever a tab of LSD kicked the slats out of the ego might in certain instances be felt as an actual death and rebirth of the body (as the psychiatric studies of Dr. Stanislav Grof seemed to indicate). Acid could send people spinning on a 360-degree tour through their own senses and rekindle childhood's lost "tense of presence," as a Digger broadside stated.

But this experience was fraught with pitfalls, among them a tendency to become attached to the pristine vision, to want to hang on to it for as long as possible. Such an urge presumably could only be satisfied by taking the "utopiate" again and again. But after countless trips and sideshows of the mind one arrived at an impasse: "All right, my mind's been blown.... What's next?" Little could be gained from prolonged use of the drug, except perhaps the realization that it was necessary to "graduate acid," as Ken Kesey said. Oftentimes this meant adopting new methods to approximate or recreate the psychedelic experience without a chemical catalyst -- via yoga, meditation, organic foods, martial arts, or any of the so-called natural highs. That was what the Beatles concluded when they jumped off the Magical Mystery Tour for a fling with the Maharishi and Transcendental Meditation. "Acid is not the answer," said George Harrison. "It's enabled people to see a bit more, but when you really get hip, you don't need it." Ditto for McCartney: "It was an experience we went through ... We're finding new ways of getting there."

For many who turned on during the 1960s there was a sense that LSD had changed all the rules, that the scales had been lifted from their eyes and they'd never be the same. The drug was thought to provide a shortcut to a higher reality, a special way of knowing. But an acid trip's "eight-hour dose of wild surmise," as Charles Perry put it, can have unexpected consequences. People may find themselves straddling the margins of human awareness where all semblance of epistemological decorum vanishes and form and emptiness play tricks on each other. Things are no longer anchored in simple location but rather vibrate in a womb of poetic correspondences. From this vantage point it is tempting to conclude that all worlds are imaginary constructions and that behind the apparent multiplicity of discernible objects there exists a single infinite reality which is consciousness itself. Thus interpreted, consciousness becomes a means mistaken for an end -- and without an end or focus it becomes an inversion, giving rise to a specious sort of logic. If the "real war" is strictly an internal affair and each person is responsible for creating the conditions of his own suffering by projecting his skewed egotistical version of reality onto the material plane, does it not follow that the desire to redress social ills is yet another delusion? In this "ultimate" scheme of things all sense of moral obligation and political commitment is rendered absurd by definition.

Herein lay another pitfall of the tripping experience. Even after they stopped taking LSD, many people could still hear the siren song, a vague and muffled invitation to a "higher" calling. Those who responded to that etheric melody were plunged willy-nilly into an abstract vortex of soul-searching, escaping, and "discovering thyself." Some were intensely sincere, and their quest very often was lonely and confusing. The difficulties they faced stemmed in part from the fact that advanced industrial society does not recognize ego loss or peak experience as a particularly worthy objective. Thus it is not surprising that large numbers of turned-on youth looked to non-Occidental traditions -- Oriental mysticism, European magic and occultism, and primitive shamanism (especially American Indian lore) -- in an attempt to conjure up a coherent framework for understanding their private visions.

Quite a few acidheads and acid graduates subscribed to the Eastern belief that reality is an illusion. They were quick to mouth the phrases of enlightenment -- karma, maya, nirvana -- but in their adaptation these concepts were coarsened and sentimentalized. The hunger for regenerative spirituality was often deflected into a pseudo-Oriental fatalism: "Why fret over the plight of the world when it's all part of the Divine Dance?" This slipshod philosophy was partially due to the effects of heavy acid tripping -- "the haze that blurs the corner of the inner screen," as David Mairowitz said, "a magic that insinuates itself 'cosmically,' establishing spectrum upon confusing spectrum in the broadening of personal horizons. It could cloud up your telescope on the known world and bring on a delirium of vague 'universal' thinking." Or it might just reinforce what poet John Ashbery described as "the pious attitudes of those spiritual bigots whose faces are turned toward eternity and who therefore can see nothing."

The laissez-faire intellectualism that flourished in the acid subculture was particularly evident in the San Francisco Oracle, which by now boasted a nationwide circulation of a hundred thousand. The lingo of pop mysticism was sprinkled throughout the pages of the psychedelic tabloid. Sandwiched between various tidbits on ESP, tarot, witchcraft, numerology and the latest drug gossip were announcements of impending UFO landings. Yet in a sense the Oracle was merely echoing a trend that had begun to assert itself in American society as a whole. The appetite for spiritual transcendence, the desire to go beyond "the sweating self," in Huxley's words, is an indefatigable urge that assumes many guises -- offbeat religious sects, parapsychology, the occult, and so forth. While such phenomena are not necessarily futile diversions, there is an inherent danger in "wanting the ultimate in one leap," as Nietzsche put it, whether by pill or perfect spiritual master. This desperate yearning makes individuals highly vulnerable to manipulation by totalitarian personalities. It was, after all Charles Manson who wrote a song called "The Ego Is a Too Much Thing."

Manson, an ex-convict and would-be rock musician, had his own scene going in the Haight during the Summer of Love, before he and his family of acid eaters moved to southern California and made headlines as a grisly murder cult in 1969. Claiming to have experienced the crucifixion of Christ during an acid trip, he declared himself the almighty God of Fuck. Then he fed the drug to his harem of females as part of their daily regimen, had intercourse with them while they were high, and cast a corrupting spell over them. To demonstrate their faith they carried out his bloodthirsty schemes.

Manson was only one among numerous mind vamps, power trippers, hustlers, and rip off artists who hovered over what Mairowitz described as "the ego-death of easy-prey LSD takers" in the Haight. There was a certain type of character who got off on attacking people while they were high and trespassing on their brains. "The whole catalogue of craziness ... was exposed by acid," commented Stephen Gaskin. There were LSD freaks "who were into ego dominance.... That was their hobby and that was what they worked toward." Call it acid fascism or plain old psychological warfare, the hippie community had degenerated to the point where it merely offered a different setting for the same destructive drives omnipresent in straight society. "Rape is as common as bullshit on Haight Street," a Communications Company leaflet declared. "Pretty little sixteen-year-old middle-class chick comes to the Haight to see what it's all about & gets picked up by a seventeen-year-old street dealer who spends all day shooting her full of speed again & again, then feeds her 3000 mikes [twelve times the normal dose] & raffles off her temporarily unemployed body for the biggest Haight Street gang bang since the night before last."

Violent crime increased dramatically as the acid ghetto became a repository for hoods, bikers, derelicts, conmen, burnouts, and walking crazies. The shift in sensibility was reflected in the kinds of drugs that were prevalent on the street. First there was a mysterious grass shortage, and then an amphetamine epidemic swept through the Haight. By midsummer 1967 speed rivaled pot and acid as the most widely used substance in the area. The speed syndrome ravaged people mentally and physically. Widespread malnutrition resulted from appetite suppression, and infectious diseases like hepatitis and VD (from unsterilized needles and "free love") were rampant. The Haight-Ashbury Free Clinic was established in response to the mounting health crisis. Among its other functions the clinic offered a special "trip room" where people could ease off the bummers and freakouts that were becoming ever more commonplace in the Haight. The increase in bad trips was largely due to the fact that inexperienced youngsters were taking psychedelics in a hostile and congested environment. To make matters worse, a number of new mind-twisting chemicals suddenly appeared on the street, including a superpotent hallucinogen known as STP, which could launch an intense three-day trip. "Acid is like being let out of a cage," one user said. "STP is like being shot out of a gun."

STP (2,5 dimethox-4-methylphene-thylamine -- the initials stood for "Serenity, Tranquility, Peace") was developed in 1964 by an experimental chemist working for the Dow Chemical Company, which provided samples of the drug to Edgewood Arsenal headquarters of the US Army Chemical Corps. Scientists at Edgewood tested STP (which was similar in effect to BZ, to see if it could be used as an incapacitating agent, while the CIA utilized the drug in its behavior modification studies. In early 1967, for some inexplicable reason, the formula for STP was released to the scientific community at large. By this time ergotamine tartrate, an essential raw ingredient of LSD, was in short supply, so Owsley, the premier acid chemist, decided to try his hand at STP. Shortly thereafter the drug was circulating in the hippie districts of San Francisco and New York.

STP made its debut in the Haight when five thousand tabs were given away during a solstice celebration marking the onset of the Summer of Love. Few had heard of the drug, but that didn't matter to the crowd of eager pill poppers. They gobbled the gift as if it were an after-dinner mint, and a lot of people were still tripping three days later. The emergency wards at various San Francisco hospitals were filled with freaked-out hippies who feared they'd never come down. The straight doctors assumed they were zonked on LSD and administered Thorazine -- the usual treatment -- to cool them out. But Thorazine potentiates or increases the effect of STP. It was bummersville in the Haight until people figured out what was going on and word went out to think twice before ingesting the superhallucinogen.

STP was just one of the bizarre drugs that were pumped into the willing arteries of the acid ghetto. According to doctors who worked at the Haight-Ashbury Free Clinic, there was a rash of adverse reactions when a compound purporting to be THC (a synthetic version of marijuana) inundated the Haight. The drug was actually phencyclidine, or PCP -- otherwise known as "angel dust" -- which had originally been marketed as an animal tranquilizer by Parke-Davis. But the army had other ideas when it tested PCP on American GIs at Edgewood Arsenal in the late 1950s. At the same time the CIA employed Dr. Ewen Cameron to administer PCP to psychiatric patients at the Allain Memorial Institute in Montreal -- under the rubric of Operation MK-ULTRA. The Agency later stockpiled PCP for use as a "nonlethal incapacitant," although high dosages, according to the CIA's own reports, could "lead to convulsions and death."

Yes, a lot of weird drugs were floating around Haight-Ashbury. The neighborhood was clotted with youngsters whose minds had been jerked around ruthlessly by chemicals touted for their euphoric properties. Much of the LSD turning up on the street was fortified with some sort of additive, usually speed or strychnine, [2] or in some cases insecticide. But where did this contaminated acid come from? Originally the main source of LSD in the Haight was Owsley, but the scene got totally out of hand with all the media fanfare after the be-in, and renegade chemists started moving in on the drug trade. The Mafia exploited the situation by setting up its own production and distribution networks. In June 1967 James Finlator, chief of the FDA's Bureau of Drug Abuse and Control announced that "hard core Cosa Nostra-type criminal figures" were behind "an extremely well-organized traffic in hallucinogenic drugs." Consequently the quality of black market LSD began to deteriorate. Signs posted in the Haight expressed the consensus among hippies: "Syndicate acid stinks."

And what was the CIA up to while its perennial partner of convenience, organized crime, was dumping bad acid on the black market? According to a former CIA contract employee, Agency personnel helped underground chemists set up LSD laboratories in the Bay Area during the Summer of Love to "monitor" events in the acid ghetto. But why, if this assertion is true, would the CIA be interested in keeping tabs on the hippie population? Law enforcement is not a plausible explanation, for there were already enough narcs operating in the Haight. Then what was the motive? A CIA agent who claims to have infiltrated the covert LSD network provided a clue when he referred to Haight-Ashbury as a "human guinea pig farm."

And what better place to establish a surveillance operation than the Haight-Ashbury district of San Francisco? A dozen years earlier in the same city, George Hunter White and his CIA colleagues had set up a safehouse and begun testing hallucinogenic drugs on unwitting citizens. White's activities were phased out in the mid-1960s, just when the grassroots acid scene exploded in the Bay Area. Suddenly there was a neighborhood packed full of young people who were ready and willing to gobble experimental chemicals -- chemicals that had already been tested in the lab but seldom under actual field conditions.

In addition to the spooks who inserted themselves among the drug dealers, there were scientists with CIA backgrounds who stationed themselves in the acid ghetto for "monitoring" purposes. Dr. Louis Joylon ("Jolly") West, [3] an old-time LSD investigator for the Agency, rented a pad in the heart of Haight-Ashbury with the intention of studying the hippies in their native habitat. The hippie trip must have held a strange fascination for Jolly West and other CIA scientists who had devoted their talents to exploring the covert potential of mind-altering chemicals during the Cold War. Numerous spies had tried LSD long before flower power became the vogue. They had administered the drug to test subjects and watched unperturbed as the toughest of specimens were reduced to quivering jelly, their confidence and poise demolished under the impact of the hallucinogen. No doubt about it -- LSD was a devastating weapon. Richard Helms, CIA director during the late 1960s and early 1970s, had once described the drug as "dynamite" -- a word often used by hippie connoisseurs when praising a high-quality psychedelic.

Indeed, it must have been quite a mind-bender for the elite corps of CIA acidheads who ran the secret behavior mod programs when young people started fooling around with the same drug they had once thought would revolutionize the cloak-and-dagger trade. At first they may have passed it off as some sort of twisted fad comparable to goldfish swallowing or cramming a telephone booth, a kind of hula-hooping of the inner self. But soon the number of drug-indulgent youth reached epidemic proportions. The whole thing seemed downright absurd. Why would anyone willingly flirt with psychosis?

Needless to say, the spooks never anticipated that LSD would leave the laboratory this way, but now that the cat was out of the bag they had to ask themselves whether an incredible blunder had been committed somewhere along the line. There was no denying that the CIA was partly responsible for letting loose upon the land an awesome energy whose consequences were still difficult to fathom. As men of science and espionage they were obliged to consider every permutation of havoc that acid might wreak upon a generation of restless juveniles. If LSD makes a person insane -- and surely that was what the tests had shown -- then would a collective mass not suffer a similar crippling departure from the psychic status quo? A forbidding prospect, these acid casualties, yet seemingly imminent if the present trend continued.

One way or another, something very strange was going on behind the scenes. Rumors of conspiracy circulated among the street people. "The CIA is poisoning the acid these days to make everyone go on bad trips," complained one LSD user. But bad drugs were not the main factor in the decline of the Haight; they merely accelerated a process that began when tons of verbiage started pouring from the press. "The Haight-Ashbury was our town," said Nancy Getz, a close friend of Janis Joplin's. "It was sunshine and flowers and love. And the media got hold of it and ate us and fed us back to ourselves."

With each passing week things got a little heavier, a little freakier, in the Haight. The clincher came when a couple of independent drug dealers were murdered a few days apart; one had his arm cut off, the other was butchered and thrown off a cliff. The hippies were quick to blame the Mob, but nobody knew what had actually happened. Double-crossing, snitching, beatings, burns, and disappearances were endemic to the dope industry, and a number of people had private scores to settle. There was also a lot of friction between white street kids and blacks in the neighboring Fillmore district. For a while it seemed like everyone was packing heat -- a blade or a heavy-caliber weapon -- as Haight-Ashbury degenerated into a survival-of-the-fittest trip.

A lot of acid veterans couldn't handle the paranoia and split to the countryside, where they hoped to pursue a relatively hassle-free existence on one of the many communes that were springing up in California and the Southwest. These rural enclaves provided a temporary haven for those who needed to mellow out after having their minds blown in a million different directions. Others returned to their former homes or traveled to cities where hippie communities were just starting to take root. The mass exodus from the Haight signaled the end of the Summer of Love. The Diggers marked the changing seasons by staging a symbolic funeral in which "the death of the hippie, devoted son of the mass media" was proclaimed. A coffin filled with hippie ornaments -- love beads, bandannas, underground newspapers, etc. -- was carried through the neighborhood and laid to rest. The ceremony took place on October 6, 1967 -- exactly one year after the Love Pageant Rally, when LSD became illegal in California. "We're trying to sabotage the word 'hippie,"' explained Ron Thelin, former proprietor of the Psychedelic Shop and Oracle backer who had recently joined ranks with the Diggers. "It's not our word. It has nothing to do with us. We'd like to substitute the words 'Free American' in its place."

By this time the windows of the Psychedelic Shop were boarded up and the Free Clinic had closed its doors for an indefinite period. Haight Street was turned into a one-way avenue and homeowners and merchants vacated the district in increasing numbers. Property values plummeted, and a wave of crime, drug addiction, and police repression turned Haight Street into Desolation Row. The reign of terror lasted for well over a year as cops patrolled the area in riot gear, roughing up longhairs and busting young people indiscriminately. (A neighborhood councilperson condemned Mayor Joseph Alioto for adopting a "domestic Vietnam policy" in the Haight. Alioto's retort: "We're not going to listen to any crybabies complaining about police brutality.") There wasn't any reason to venture into this combat zone except to score some dope, and that probably meant heroin or downers, which had been plentiful since the autumn of 1967. Most street scavengers, the leftovers from the Summer of Love, were into shooting junk or sniffing glue or drinking rotgut alcohol -- whatever could deliver them to the land of the endlessly numb.


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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jul 12, 2013 3:07 pm

http://www.acceler8or.com/2011/11/the-s ... outh-doesn’t-find-it-tripping-an-interview-with-peter-bebergal/

The Seeker: A Psychedelic Suburban Youth Doesn’t Find It Tripping. An Interview with Peter Bebergal


“Psychedelic music functions as tool for exploring all the myriad aspects of the psychedelic experience; the bliss, the dread, the melancholy of coming down, and the joy of having felt as though you have glimpsed the infinite.”


I could have quibbled with Peter Bebergal about the purpose and value of psychedelic drugs and psychedelic culture, but I decided to just let him share his experience and views.

Bebergal has written a deeply personal and very moving story about seeking god and transcendence through psychedelic drugs and mysticism in the cosmic desert that was late ‘70s/early ‘80s suburban youth culture. Too Much To Dream: a psychedelic american boyhood takes us from the innocence of a young pothead learning mystic secrets from a likely schizophrenic old tripster while working at his job in the mall through happy acid flashes and big bummers; through hanging with ‘80s punks in Boston, and eventually through hard drug addiction and finally sobriety. All the while, Bebergal seeks spiritual satisfaction and understanding.

Bebergal also encloses satisfying bits of psychedelic history and a manifest love for psychedelic music that will make you want to punch up Sid Barrett on Pandora and absorb all the influences.

RU SIRIUS: Yours is a very interior story of psychedelic seeking, despite some cultural referents. My experience – in turning 18 in 1970 – was more like, “Oh yeah. I caught a glimpse of the infinite divine again last night. That’s cool… but on with the revolution!” I wonder if the focus on finding god is peculiar to you or peculiar to the times you found yourself coming of age in.

PETER BEBERGAL:
My generation was certainly lacking a cohesive counterculture. Even the punks couldn’t agree on what we were actually fighting for. The only thing we knew for sure was that the hippies failed. Charles Manson and Kent State were the ubiquitous images of the sixties when I was growing up in the late 70s and early 80s. Along with these dark shadows was a restless spiritual need. The aquarian age never materialized and the normative Judeo/Christian teachings felt hypocritical and empty. There were no teachers, no gurus, no grown ups we felt we could really trust. For many, myself included, this resulted in an overreaching for meaning. Looking for spiritual insight, it was impossible not to find yourself browsing through the Occult/New Age section of the bookstore. What was there but more overreaching?… a kind of schizophrenic brew; Carlos Castaneda, The Tao of Physics, the Rider-Waite Tarot Deck, and Chariots of the Gods.

Nevertheless, I also think there is something peculiar to the makeup of the addict/alcoholic, an underlying feeling of disconnection and loneliness; a deep need for divine communion of some kind. Sadly it often results in desperation towards self-destruction. So this combined with my generation’s own lack of social/spiritual authenticity meant I was essentially doomed.

RU: It strikes me that psychedelics are both an enhancer and distorter of
pattern recognition. It’s like once the mind becomes too conscious and too obsessive about pattern recognition, it becomes delusional.

PB:
This is probably the most succinct way of putting it I have heard. It’s essentially what we see happen with Phillip K. Dick. It’s part of the reason why no matter how non-addicting psychedelics might be from a chemical point-of-view, the capacity for the human mind to compulsively search for the same connection/insight over and over again is boundless. This same phenomena can be seen with a certain kind of occultism. Hermeticism can become an exercise in endless connection making and it’s amazing how even the most thoughtful occultists can become conspiracy theorists overnight. Psychedelics, and other forms of non-ordinary consciousness, can readily show that there is more to the human mind, and possibly the universe, than we can perceive normally, but when we lose the ability to critically distance ourselves from these experiences, the danger for delusion is great.

RU: Could you say something about what your peak experience was with psychedelics… and then… without it?

PB
: Sadly, despite my best efforts, I never had what I call a peak experience with psychedelics. They always seemed just out of reach. I would have glimpses, moments where I could literally feel certain doorways open, but they would snap shut if I tried to walk over the threshold. During one trip I felt deeply connected to the woods I was in. It was an autumn day and the leaves rose up and applauded, winking and dancing all around me. I felt a spirit of the world moving around me and I was ready for a true communion, but of course some giggling friend I was with took me out of the reverie. I was trapped in the suburbs. The holy places for me were the copse of trees adjacent to the golf course or a rooftop overlooking the train tracks. But for whatever reason they did not signify deeply enough, and I was always looking around the corner of my experiences for something deeper.

Without psychedelics, I have had what I could call essential peak experiences, but they were more about immanence than transcendence; watching my mother die in the arms of my father as the cancer took her. I felt the spirit of the universe descend into the room that night and I believe I experienced a profound state of non-ordinary consciousness, brought on by the amazing chemistry of deep sadness and wonder. Similarly watching my son being born, and then in even more subtle moments, as when a giant blue heron flew along the window of a train as I looked out.

RU: It always struck me as interesting that psychedelics can be used as a cure for addiction and yet — in a certain percentage of trippers — it seems to bring out the addictive personality. How would you describe that seeming contradiction or odd contrast?

PB:
When used a cure, psychedelics are administered in a very specific context by a therapist or within a ritual context as in the Native American Church who use peyote and see a dramatic decrease of alcoholism. I cannot imagine someone getting to the other side of their addiction self-dosing and tripping on their own, but you never know. Bill Wilson, the co-founder of Alcoholics Anonymous used LSD after meeting Humphrey Osmond who believed that LSD could induce states akin to delerium tremems and possibly scare alcoholics away from booze. But Wilson saw another potential, a way of bringing about a spiritual experience that he believed was essential for a drunk hoping to get sober. He eventually had to give up the experiments for the overall good of AA, and later was said to have remarked that even though he had deep insights on LSD, that he also discovered there was no escaping from himself. Real recovery was going to have to be a slower, more deliberate process after all.

RU: Throughout the book you talk about a love for psychedelic rock music, which could only have emerged from the street use of psychedelic drugs, even if some who play it didn’t – or don’t imbibe. What would you say about what this music evokes and do you feel some ambiguity about your love for it?

PB
: Music has become one of the most important sources I have for experiencing and recreating current and past altered states. Psychedelic music in particular functions as tool for exploring all the myriad aspects of the psychedelic experience; the bliss, the dread, the melancholy of coming down, and the joy of having felt as though you have glimpsed the infinite. Music is capable of containing so much and it’s the best “language” I know for expressing the psychedelic experience.

It was music that started me on the path of writing this book. I found myself collecting psychedelic music again and uncovering an entirely new generation of artists working with these tropes. From the psych folk of Woods, Blithe Sons, and United Bible Studies to the dangerous stoner rock of Black Mountain to the transcendent groove of White Rainbow. And all these artists are doing something remarkable. They are, for the most part, looking inward, towards a more immanent and pantheistic notion of divinity at least musically if not personally.

As for ambiguity, I only wish that I had the sense to listen to more Stooges and Soft Machine than all that bloody Syd Barrett when I was a kid.

RU: You remain interested in the psychedelic movement even though you feel you can’t risk taking them yourself. What do you hope for people today who take psychedelic drugs in a way that is conscious of set and setting and so forth?

PB:
I have come to believe in the absolute necessity of ritual and community, whether it’s the Native American Church or your local OTO lodge. However you can find it, try to access a group of people that share your spiritual/psychological sensibilities and that hopefully have a few seasoned elders and teachers. This is not to say there aren’t those that can handle the solitary journey, but I still think however one can position oneself into a larger context with its own myths and symbols can only be a good thing.

But more importantly I hope that those who use these drugs will see them not as a path but as doorway towards a spiritual/conscious way of life. As Alan Watts is often quoted as saying, “When you get the message, hang up the phone.”

RU: Was it difficult writing this personally revealing book and do you hear from other American suburbanites who resonate with your experience?

PB:
Writing this book was a challenge because it forced me to do away with how I had continued to romanticize my past and at the same time see that I was not unique, that I was just a kid doing the best I could during a time of great spiritual and social confusion. Being predisposed to addiction made my experience a little more dramatic than some, but in the end, I was a teenager trying to negotiate something very human that had revealed itself to me at an early age in a very intense way; there is meaning to be found beyond the conventional, beyond the mainstream. I am so glad I learned this. I have kept it close to my heart my whole life. Despite it all, I am glad to be one of the freaks.

I have some very nice conversations with others who identified with this journey, and who also see that while drugs can reveal some interesting and important things, at the end of the day we must trudge a road without special aid, with merely our own malleable and precious consciousness and that music, art, meditation, a little fasting here and there, and people to share our stories with is a path that can take us to places we never could have imagined.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jul 12, 2013 4:47 pm

Dr. Cameron or: How We Learned to Stop Worrying and Love Enhanced Interrogation Part III


As far as I'm aware [Colonia Dignidad] is by far the most conclusive evidence of some type of cult engaged in brainwashing, torture, political executions, arms trafficking and possibly some type of ritualistic child abuse on behalf of an intelligence apparatus. But this is hardly a confirmation of the standard conspiracy theories concerning such things. While it's certain Schafer was a pedophile I'm unaware of any indication that he ritualistically molested any of his victims.

That being said, they were subjected too a host of other abuse (besides being raped) -- the Colony's "therapies" for certain and more peculiar techniques. For instance, Levenda notes that Chile's German ambassador alleged that "young boys were given injections in their testicles" (Unholy Alliance, pg. 323). And while more than a few of the children (as well as the bulk of the Colony) showed signs of intensive brainwashing it was nothing beyond what many cults have managed over the centuries. I'm unaware of any accounts of alternative personalities and other Monarch staples appearing amongst victims of the Colony. That being said, that some type of experiments may have been conducted on the children is hardly beyond the realm of possibility considering all the other terrible and strange operations conducted there --But it was almost surely not Monarch programming.

What's more, the Colony was run by a "former" Nazi and not the "Illuminati," Freemasons, Jews, Communist, hippies, metalheads, Wiccans, or even Rastafarians
. It was not working towards some type of Marxist world government but in fact operated under the auspices of a brutal right-wing dictatorship (and in conjunction with international fascism) embarking upon a bold experiment in Chicago School economics, a watered down version of the far right's beloved Austrian School. Nor did it pose as some type of New Age cult or human potential center -- publicly it appeared as a Mennonite-like Protestant sect (if the Mennonites lived on a paramilitary-type compound, that is).

Image

It may have engaged in occult rituals but these rites had not been passed down to the Colony as part of some millennial old conspiracy involving the Babylonian Talmud, the ancient Mysteries, or the Sirius tradition. Nazi occultism, while drawing upon many sources (including a special reverence for the Vatican), is very much a modern ideology. In point of fact, what the Third Reich attempted in this sense is not unlike what the Council of Nicaea managed: to create a new religion out of various, contradictory spiritual threads. But such a topic is far beyond the scope of this series.


http://visupview.blogspot.com/2013/07/d ... -stop.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sat Jul 13, 2013 12:45 pm

http://www.forteantimes.com/features/ar ... _ones.html

The Enlightened Ones

Who are the Illuminati? Do they really control the world? And how do you join?

Image

DAVID HAMBLING traces the hidden history of the most notorious conspiracy of all time, while DAVID V BARRETT assesses its modern legacy.


Once, the Illuminati were barely a rumour. An ancient conspiracy manipulating humankind for their own dark purposes, they were the hidden hand behind history. They infiltrated the corridors of power via groups like the Freemasons, starting revolutions and toppling kingdoms. They gained control of the international banking system, allowing them to covertly rule the world.

In recent years, though, this blanket of secrecy has been gradually lifted. Now the secrecy has been eroded. First, in 1975, there were the three books later published as the single-volume The Illuminatus! Trilogy by Robert Shea and Robert Anton Wilson; then there was a best-selling game; these days, the Illuminati crop up in every corner of popular culture, from Dan Brown’s Angels and Demons to Tomb Raider. But the truth about the Illuminati remains as elusive as ever.

As a political conspiracy, the group known as the Bavarian Illuminati was actually very short-lived. A secret society dedicated to spreading republicanism, it was founded in 1776 and outlawed in 1790, after which it ceased to function. While they caused much alarm, the Bavarian Illuminati were notably unsuccessful as revolutionaries. They may have inspired other groups, but there is little evidence that the Illumin­ati themselves endured as a political force. However, this group was the artificial creat­ion of one man – and an imitation of a far older and more influent­ial Illuminati. And to find out about them we must travel back to 16th-century Spain.

THE "NEW CHRISTIANS"
For centuries, most of Spain was under Moorish rule, with Muslims, Jews and Christians living peacefully together in what has been described as a golden age of the arts and sciences. However, by the late Middle Ages the Moorish kingdoms were falling one by one to Christian conquerors, a process known as the Reconquista. The new regime had a slogan: “One country, one faith”. Having expelled the Moors, they next decided to resolve the ‘Jewish question’.

There had been public violence against the Jews since 1391, followed by a strong pressure on them to convert. In 1492, the Catholic monarchs Ferdinand and Isabella issued a final edict that Jews must be bapt­ised into the Catholic Church or be expelled from Spain. Many left, but others stayed, and the many thousands of Conversos, or ‘New Christians’, now made up much of Spain’s educated urban middle class.

Ironically, then, the effect of the edict was perhaps precisely the opposite of what was intended: Converso families who had previously been shunned for their religion were now equal to their neighbours. Conversos could occupy public office, and frequently did, often rising to high position. Converso authors and poets contributed greatly to Spanish culture; even Cervantes, Spain’s greatest author, may have come from such a family. [1] And the Church now found itself faced with a new generation of young priests from Converso stock.

Prejudice dies hard, and many Old Christ­ians deeply resented their new brothers in religion. Inevitably, conspiracy theories began to surface, suggesting that the Conversos were infiltrating the state and the Church in order to take them over. The idea was popularised by Friar Alonso de Espina in a 1466 tract, Fortalitium Fidei Contra Judaeos (Fortress of Faith against the Jews).

A chronicler in Seville recorded a plot by a group of senior Conversos against the authorities in 1481. They were gathering men and arms for a revolt, and believed that they could get the people to support them. But the plotters were betrayed – the beautiful daughter of their leader was in love with a Christian – arrested, and the ringleaders publicly executed. The story provided justification for later generations who believed that the Conversos could not be trusted. It was not until the 20th century that historian Henry Kamen proved the whole thing was a complete fabrication. [2]

Laws of racial purity were passed to prevent those with Jewish blood from holding public office, and in 1478 a new organisation was set up to deal with religious subversion: the Spanish Inquisition. The Inquisition was zealous in following up any allegation that Conversos might be secretly following their old religion and, using torture and psychological terror, set about ensuring that nobody strayed from the true path.

Many Conversos were sincere Christians, and they brought new ideas into Christianity. In 1511, Spain saw the first stirrings of a movement whose followers were called Illuminati in Latin or Alumbrados in Spanish. In English, we might call them ‘Enlightened Ones’. Pedro Ruiz de Alcaraz preached a form of Christianity which involved contemplation to achieve the mystical experience of seeing the Light of God directly. The Alumbrados emphasised the power of God’s love and the ineffectiveness of human effort – including even that of the Church. For them, ecstatic vision and personal communion replaced ecclesiastical ritual and priestly mediation.

A few Alumbrados came from old aristo­cratic families, but the majority were Conversos. In the 1520s, the Inquisition established that the Alumbrados were heretical and set about exterminating them. The movement was forced into hiding. For curious political reasons, the Alumbrados were accused, and frequently convicted, of being Protestant Lutherans, an entirely unrelated ‘heresy’. It’s a bit like convicting Buddhists of being Hindu, and must have added a surreal (even Pythonesque) air to the trials.

Ignatius of Loyola was among those accused of being an Alumbrado. [3] Cleared, he became a priest and founded the Order of Jesus or Jesuits, which became a powerful elite acting under the direct authority of the Pope. The Jesuits also had a lasting hostility to the Inquisition, although it was Jesuit influence that helped end Illuminism in Spain; rather than opposing mysticism, they embraced it, making the Church more appealing to would-be Alumbrados. The movement didn’t completely die out, though, resurfacing in France as the Illumines. But, as a major religious movement, Illuminism had lost its momentum.

The Spanish experience contains all the elements associated with the Illuminati. A movement inspired by visionaries defies the established order; it faces a society racked by a fear of infiltration; and there is a violent reaction, driving the movement underground. The popular image of the Illuminati as we know them – a conspiracy against society, perpetrated by Jews – was born.

Where did the Alumbrado heresy come from? Mainstream Jewish thought certainly does not encourage the rejection of religious authorities in favour of a direct personal approach to a God of light. But such a belief is the hallmark of the mystical Jewish movement known as Kabbalah.

THE KABBALAH
Derived from the word for ‘to receive’, Kabb­alah – also spelled Cabala or Qabbalah – is a tradition which deals with the understanding of God and personal mystical experience. The major work of the Kabbalah is the Sefer Zohar or Book of Splendour, compiled in Spain by Moses of Leon around 1280. Although he claimed the contents were derived from much earlier sources, modern scholars believe that the Zohar was Moses de Leon’s own work, a synthesis of the thinking of the time and his own new material. [3] By couching it in traditional form and writing in Aramaic, he gave the Zohar more authority and made its new ideas acceptable to his contemporary audience, thus avoiding charges of heresy from more orthodox scholars.

The Kabbalah is a theology of light in which the Universe is described in terms of 10 ‘sephiroth’ – attributes or aspects of God. These are described as spheres through which the light of God is transmitted to mankind. The sephiroth give shape to the divine light and are separate but also one with it “in the same way as the rays which proceed from the light are simply manifestations of one and the same light”.

Each of the sephiroth has its own name and qualities, including ‘Binah’ or Understanding, ‘Hokhmah’ or Wisdom and so on. Each relates to the others in particular ways and they form a structure which is described in terms of a tree or a primordial human figure, Adam Kadmon. As the first created being and link between mankind and God, Adam Kadmon is involved in the creation and also the redemption of the world, when evil will finally be expunged. Matters then get progressively more complex: emanating from the 10 sephiroth is a second world of another 10, which is the physical world we know. There are also third and fourth worlds, occupied by hosts of named angels and demons, each with particular attributes.

Names are very important in the Kabbalah, as the 22 letters of the Hebrew alphabet are literally the building blocks of the Universe. God created the world through the act of naming. The combinations of letters encompass everything that ever has been or will be.

This gives rise to the hermeneutical aspect of Kabbalah, a way of decoding messages concealed in the scriptures. There are three different techniques:
Temura: changing the letters of words to create other words by anagrams
Gemetria: in which letters have numerical values and can be compared with other numbers or words
Notarokon: making words from the initials of phrases (so “Ateh Gibor le-Olam Adonai” – “Thou art mighty forever, Lord” becomes AGLA).

This provided Renaissance Kabbalists with a great deal of occupation as they painstakingly shuffled words and numbers to reveal the secret truths about the Universe and to uncover the many powerful names of God. They calculated, for example, that there are exactly 301,655,172 angels in the Universe. What their modern counterparts can do with the aid of computer technology can scarcely be imagined. [4]

It is this side that gives rise to “practical Kabbalah”. The Zohar contains details of how to communicate with hidden powers, explaining how to command angels and demons to influence nature, cure disease, curse enemies, predict the future and perform other wonders. For example, a piece of Kabbalah folklore allows a married couple to predict which of them will die first, by adding the numbers of their names together and seeing if the result is odd or even.

The Alumbrados appeared in areas such as Toledo, which were previously centres for Kabbalism, and although they seem to have lacked the scholarship of the Kabbalah, the core idea of personal experience of God’s light persisted. This may be because Conversos maintained only their oral traditions after the loss of their Hebrew and Aramaic books. Interestingly, many Alumbrado leaders were women, a group which would not in any case have had access to the written component of the Kabbalah.

A LIGHT FOR THE WORLD
If the Alumbrados represented the resurfacing of an oral tradition, then the scholarly tradition of the Kabbalah also survived and thrived elsewhere. Spain was the great centre of Kabbalistic learning, and the expulsion of Jews spread Kabbalists to North Africa, the Ottoman Empire, Palestine and Italy. The latter was to prove significant, as the humanist philosopher Pico Della Mirandolla picked up the Kabbalah and Christianised it. Mirandolla explained Kabbalah as a theology which predicted Christianity and contained many of the same elements. (The Christian version is often spelled Cabbala to distinguish it from Jewish Kabbalah.)

In 1494, a leading theologian, Johannes Reuchlin wrote De verbo mirifico, in which he showed that the Biblical name of God, the Hebrew letters YHWH, could be miraculously transformed into JESUS by Cabbalistic means. Adam Kadmon was also identified with Jesus.

The Catholic Church eventually ruled against Cabbala, concluding: “Its speculations concerning God’s nature and relation to the Universe differ materially from the teachings of Revelation.” [5] Its study was considered heretical, and practical Cabbala was a black art, driven underground once again. This did nothing to destroy its popularity, and Cabbala became a staple of Renaissance magic; it also gave rise to the word ‘Cabal’ for a group of plotters.

Cabbala has appeared either overtly or in concealed form in much occult teaching since then. It was borrowed, adapted and built upon; in modern terms, unlicensed pirate copies were in free circulation. Its ancient pedigree gives it authority, its dense scholarship lends it weight and depth, making Cabbala the ideal ingredient to add to any philosophy for an instant boost – the monosodium glutam­ate of the occult.

Scratch the surface of Freemasonry and you find the Cabbala. Rosicrucianism is rife with it. It lies at the heart of esoteric religious groups like the OTO, the Hermetic Order of the Golden Dawn and Aleister Crowley’s ‘magick’. None of this could be described as pure, but then Cabbalistic scholarship has never been pure. Since the earliest days, there have been cross-currents with other philosophies, most notably the first-century Gnostics, Hermetic philsophy, Persian Zoroastrians and the even earlier Pythagoreans. It is quite possible – and hotly debated – that the ‘original’ Kabbalah may have come from one of these sources and was only later adopted into Judaism. Adam Kadmon looks rather similar to the Persian Adam Qadmaia, the hidden Adam. There is no continuous ancient tradition, but an unceasing blending and development of ideas.

However, new developments can always do with an impressive lineage to back them up, and everyone – from the Freemasons to Moses de Leon to the first-century Kabbalists – who invoked Moses has tended to invent an ancient pedigree to support their own ideas.

THE TWO SIDES OF THE ILLUMINATI
As we have seen, there are two very different sides to Illuminism. One is the popular view of the Illuminati as villains behind everything from Freemasonry to Satanism, with the recurrence of various plundered symbols giving the impression of a unified movement. Adam Weishaupt’s Bavarian Illuminati, founded to “attain the highest degree of virtue”, were quickly demonised. Weishaupt came from a Jewish family, had a Jesuit education and was a Freemason – all factors that counted against him. In more recent times, Illuminati paranoia has moved from political radicals to international banks, also depicted as shadowy organisations controlled by Jews. Laughable as this idea may seem, such beliefs in a powerful conspiracy that was undermining society helped propel the Nazis to power in 1933, while similar notions are current among ultra-nationalists in Russia today.

The other Illuminati are the heirs to the Kabbalistic tradition. As always, their teachings are confined to the few, because it is an esoteric path for those willing to put in the effort, rather than an exoteric one for the many. Trying to make complex and subtle doctrine simple destroys its essence. It’s like trying to stuff a cream cake into your pocket: you could do it, but you no longer have a cake, only a sticky mess. Such teachings can be easily misunderstood and the doctrine distorted, losing its truth.

Modern organisations like the Kabbalah Centre want to make the Kabbalah more accessible, suggesting that the Zohar can be ‘read’ by running your hands over the text. The Centre also sells red string wristbands to protect from the evil eye at , Kabbalah water spray for , or a complete Zohar for 5. [6] Whatever the metaphysical objections, the Centre has attracted stars like Madonna and Britney Spears with its promises to “bring more money into your life, ignite sexual energy and… radiate beauty to all who see you”.

But you may be sure that the real Illumin­ati are still there, and those that look for them will be able to find them. They may want personal transformation rather than global domination, but those who reject authority in favour of finding their own truth will always be unpopular with the powers that be.

Notes
1 Kevin S Larsen: “Cervantes, Don Quijote, and the Hebrew Script­ures”
2 Henry Kamen: The Spanish Inquisition: A Historical Revision, Yale University Press, New Haven, 1997, p46.
3 Mention should also be made of the blessed Ramon Llull (1232–1316), a Spanish Christian philosopher who spent much time debating with theologians from other faiths. His works describe the Creation in terms of divine lights and a distinctly Cabbalistic (or proto-Cabbalistic) ‘art of combination’. He is known as Doctor Illuminatus.
4 Darren Aronofsky’s wonderful 1998 movie Pi (1998) includes an exploration of this idea.
5 See “Catholic Encyclopedia”
6 http://store.kabbalah.com/.


By David Hambling





ADAM WEISHAUPT AND THE BAVARIAN ILLUMINATI
The organisation known as the Illuminati – or the Ancient Illuminated Seers of Bavaria – was initially called the Order of Perfectibilists, and was founded on 1 May 1776 by a young professor of Natural and Canon Law at the University of Ingoldstat in Bavaria (pp74–76). He was Adam Weishaupt (1748–1811 or 1830), a Jew brought up as a Catholic, who converted to Protestantism and had a strong interest in the esoteric tradition that led him to join the Free­masons in 1774.

Weishaupt’s aim was to perfect both the world and the individual (hence the Order’s original name), a project he described as: “illumination, enlightening the understanding by the Sun of reason, which will dispel the clouds of superstition and of prejudice”. Weishaupt’s radical version of Enlightenment involved the abolition of nations, monarchies and religions, and had the ultimate intention of doing away with all social struct­ures, including private property and marriage.

Members of the Illum­inati were organised into cells that reported to an Unknown Superior, thus preserving secrecy but also (despite Weishaupt’s avowedly egalitarian beliefs) maintaining a distance between lower and higher-grade members.

Indeed, although he had found no deep spirituality in the Masonic lodge he had joined earlier, Weishaupt was a firm believer in the secret doctrines, the ancient wisdom teachings, which he believed lay at the heart of both Freemasonry and Rosicrucianism.

The Illuminati began with Weishaupt and four friends in 1776. By 1779, it had 54 members in five lodges around Bavaria, and then began to expand beyond it by infiltrating and taking over existing Masonic lodges. Within five years, it had some 650 members in lodges around Germany, Austria, Hungary, Bohemia, Switzerland and northern Italy.

The organisation’s revolutionary beliefs had also attracted attention, despite its structure as a secret society, with both Church and State determined to quash it. In 1784, Karl Theodor, Elector of Bavaria, banned all secret societies; in 1785, the Illuminati were specifically named as a seditious group, with Weishaupt stripped of his university post and banished from Bavaria. The authorities seized a great deal of Illuminati documentation, and clamped down on its members, most of whom also fled the country.

Weishaupt settled in Gotha in Saxony, where he received a pension from Duke Ernst II and taught Philosophy at the University of Göttingen. Without his leadership, the Illuminati very quickly died out. It had lasted a mere 10 years – but its reput­ation continues even today.

By David V Barrett





10 ILLUMINATI CONSPIRACIES
In their bid to control the world, the Illuminati are said to have had their hidden fingers in all sorts of conspiratorial pies over the centuries. Possibly the scariest thing about these theories is the way they all tend to link up somewhere along the line: tug on virtually any thread of popular conspiracy theory and it will eventually lead you to the Illuminati. In the Internet age, this network of interconnections is becoming ever more tangled, with many websites having taken paranoia as an art form to a pitch of dizzying baroque splendour.

The Freemasons
Quickly infiltrated by Weishaupt’s Illuminati and pursuing world domination on the quiet ever since. In reality, the main result of Weishaupt’s takeover attempt was the conspiracy theories of Robison and Barruel, and thus a legacy of hostility from national oligarchies and the Catholic Church towards Masonry.

The Great Seal of the United States
The Masonic/Illuminati conspiracy is revealed in the ‘secret’ symbolism of the ‘Eye in the Pyramid’ adopted in 1782 and still to be seen on the dollar bill (top). (In fact, the ‘all seeing eye’, representing omniscient deity, and the pyramid below it, representing lasting strength, are not Masonic symbols, and of the 14-strong design committee for the seal only Benjamin Franklin was a Mason. ‘Novus Ordo seclorum’ doesn’t mean New World Order or even New Secular Order, no matter what Dan Brown says.

The Jewish conspiracy
Scratch a Mason, Satanist or international banker and you’ll find a Jew, say the conspiracy theorists. Underlying many of the Illuminati conspiracy theories is a strain of anti-Semitic thought that even includes belief in the discredited Protocols of the Elders of Zion, the document that supposedly proves a Jewish plan for world dominat­ion (and a proven forgery – see FT131:7; 136:37–38).

Satanic Bloodlines
A cabal of 13 immensely powerful Satanist families – including such names as Astor, Rothschild, Rockefeller, Onassis as well as the Merovingian bloodline of European monarchy – have been using mind control techniques on an unsuspecting populace to maintain their grip on power. Some of these families are either aliens, Jews (or possibly both) to boot!

Aliens
According to David Icke, the Illumin­ati are a race of shape-shifting reptilian aliens from ‘the lower fourth dimension’, counting among their number such human-alien hybrids as George W Bush, Hillary Clinton, Queen Elizabeth II and Kris Kristofferson. Other accounts suggest that the Illuminati have been working hand-in-glove with the notorious ‘Grays’, opposed by the ‘friendly’ aliens of the Galactic Federation and even, in some theories, crop circle-makers trying to reveal Illumin­ati plans.

The New World Order
The Illuminati are behind pretty much every major international body in the political and financial realms, including the World Bank, the International Monetary Fund, the Trilateral Commission, the Bilderberg Group, the United Nations, the EU and the Inter­national Criminal Court. Their aim is to work behind the scenes to brainwash the masses into accepting a global government, centralised economic control and a single world religion.

Microsoft
We’ve all had bad experiences with Windows – which should come as no surprise when we realise that Bill Gates is in fact the latter-day incarnation of none other than Adam Weishaupt. The name is a dead giveaway: Bill = B(avarian) Ill(uminati), Gates = Geheime Amerikanische Tochtergenosssenschaft der Erleuchteten Seher, the American Illuminati lodge. Simple.

The Bohemian Club
Meeting each year since 1872 at “the world’s most prestigious summer camp”, this ‘secret society’ dreamt up by some San Francisco journalists in 1872 is a front for all kinds of Illuminist/Satanic/New World Order goings-on, including naked wrestling, strange pageants involving giant owls and (the story goes) S&M and necrophilia.

College societies
From college Fraternity societies like Phi Beta Kappa (formed, very quickly, in 1776 by American illuminists and a direct link to Weishaupt, the theory goes) to ‘secret’ college societies like Yale’s Skull and Bones, these incubators of the future great and good have come under much suspicion as potential Illuminati breeding grounds, producing powerful politicians and industrialists, top spies and, of course, George W Bush.

International terror
Abstruse numerological interpret­ations of the 9/11 and 7/7 bombings show that these supposed terrorist attacks actually have the name of the Illuminati written all over them, for those who can read the clues. Don’t try this at home.

Finally, please note that none of the theories expounded here is supported by Fortean Times or its editors.

By David Sutton






SECRET RULERS OF THE WORLD
The growth of a conspiracy theory

It is astonishing that a small, short-lived society in southern Germany over two centuries ago should have taken such a strong hold on conspiracy theor­ists worldwide. It has been said that it is irrelevant whether the Illuminati actually control the world; if enough people are foolish enough to believe that they do, then, in a sense, they do.

Conspiracy theories about the Illuminati began only a decade after the demise of the Order, stemm­ing from the work of two writers, John Robison and Augustin de Barruel, each with an agenda of his own.

In 1797, John Robison, Professor of Natural Philo­sophy at the University of Edinburgh, wrote a book with the all-embracing (though hardly snappy) title, Proofs of a Conspiracy Against All the Religions and Governments of Europe, carried on in the secret Meetings of Free Masons, Illuminati, and Reading Societies, collected from good authorities.

A Freemason himself, Robison’s aim was actually to distance socially respectable British Freemasonry from what he saw as some of the more dubious continental variet­ies. Robison’s book is full of factual errors, but its influential central thesis was that the Illuminati, after abolishing all relig­ions and governments, “would rule the World with uncontrollable power, while all the rest would be employed as tools of the ambition of their unknown superiors”.

Abbé Augustin de Barruel, a former Jesuit, was the author of Mémoires pour servir a l’histoire du Jacobin­isme, a four-volume work published in 1797 and 1798 and equally full of erroneous stories – including the much-cited one that the downfall of the Illuminati began when one of their couriers, Franz Lang or Jacob Lanz, was struck by lightning and killed. Sewn into secret pockets in his clothes, it is said, were coded messages from Adam Weishaupt, which were discovered by the Bavarian police and led directly to the ban on the Order. In an echo of accusations against other ‘secret societies’, de Barruel said the Illuminati “had sworn hatred to the altar and the throne, had sworn to crush the God of the Christians, and utterly to extirpate the Kings of the Earth.”

The influence of Robison and de Barruel on future conspiracy theories about the Illuminati cannot be over-emphasised. According to both writers, the Illuminati were so successful at recruiting members from other groups, like the Masons, that they were in part responsible for the French Revolution.

But the tendrils of the supposed Illuminati conspir­acy have spread much farther and wider than Revolutionary France. So widespread are they, the conspiracy theorists assert, that they have been behind almost everything that has happened since. Is it just coincidence that 1776, the year that the Illuminati began, was the year of the American Revolution? Or that the first of the influential American “Greek letter” college fraternities, Phi Beta Kappa, also began in that same year?

The Internet is rife with conspiracy theories of every shade involving the Illuminati. Those who believe that there is a Jewish Masonic conspiracy running the world simply cite the founder of the Illuminati, Adam Weishaupt, a Jew and a Freemason, as proof of their case. Most such theories are promulgated by funda­mentalist Christians or New Age enthusiasts, and are usually extremely right wing, white supremacist or anti-Semitic. Some fundamentalist Christians link the Illuminati with the Antichrist and the impending end of this era; other conspiracy theorists claim the Illuminati were behind 9/11.

The basic theory is that the Illuminati did not die out in 1786,when they were closed down in Bavaria. Instead, groups around the world went underground, resurfacing under a number of different identities. Thus, all 33˚ Freemasons must actually be secret Illuminati members. So too the powers behind Greek-letter societies (especially the Yale University fraternity society Skull and Bones), which between them produce a large number of bankers, industrialists, senators, congressmen and presidents of the United States. And of course the Rothschilds, the Rocke­fellers and other major Jewish families, especially if they are bankers. Also heads of governments around the world. It goes without saying that the Illuminati were behind the creation of the European Union.

Stripped to its basics, the present-day theory of the Illuminati is that they are already the Secret Rulers of the world, and that they are plotting a New World Order, a world government under their control – just as John Robison had argued back in 1797. They run organisations such as the Freemasons, the US Council on Foreign Relations (CFR), the Trilateral Commission and the World Bank; and, of course, the Bilderberg Group, the annual meeting of top politic­ians, financiers and businessmen from Europe and North America held behind closed doors and usually in a world-class hotel, and the Bohemian Club, notorious for its Bohemian Grove summer camps for the rich and powerful, held each July in California.

Effectively, any organisation containing powerful or influential people is, say the conspiracy theorists, run by the Illuminati.

A number of obvious questions could be asked by anyone with a critical mind, but two are fundamental. First, if the Illuminati and their offshoots are so all-powerful, why have they been so singularly ineffective at achieving their aims over the last two centuries? And second, if they are so secretive, how is it that their members, aims, motives, plots and plans are so easy for conspiracy theorists to uncover?

Indeed, if the Secret Rulers of the World are so inept, perhaps we don’t need to worry too much about them. Instead, perhaps we should be more concerned about the conspiracy theorists themselves. In America they include so-called Christian Militia groups and other ultra-right-wing Christian sects which are anti-Semitic, anti-Black, anti-gay, anti-feminist and anti-liberal.

Adapted from the forthcoming Atlas of Secret Societies by David V Barrett, to be published by Godsfield in March 2009.





THE SECRET PEOPLE
Some Conversos were crypto-Jews, outwardly practising Christianity but secretly maintaining their old religion. Those who fled from Spain to Portugal in 1492 found themselves trapped when King Manuel decided that they should neither be allowed to leave nor retain their religion, leading to a concentration of crypto-Jews.

They maintained their identity by oral tradition, as no books or outward signs of Judaism could be kept. Candles were lit secretly to mark the Sabb­ath, and they celebrated festivals unknown to orthodox Catholicism, like those of Saint Moses and Saint Esther. On entering a church, they would ritually murmur: “I enter this house, but I do not adore sticks or stones, only the God of Israel”.

Large numbers emigrated to the New World. In 1516, the bishop of Havana complained that “practically every ship docking in Havana is filled with Hebrews and New Christians.” The Inquisition followed, and in one Auto da Fe in Mexico in 1649, 108 people were convicted of keeping Judaism in secret.

In spite of such press­ures, some crypto-Jewish families have maintained traditions such as not eating pork ever since, in many cases without even knowing why. Many have only discovered their secret ancestry in recent years. [1]

One fascinating story concerns the remote village of Belmonte in Portu­gal. By 1917, the inhabitants believed they were the only Jews in the world. Then they were discovered by Samuel Schwarz, a Polish mining engineer. At first they denied that they were Jewish and did not accept him, as they could not believe any Jew would openly admit his religion. They only accepted the truth of what he said when he recited a credo containing the Hebrew word ‘Adonai’ (Lord). Schwarz later wrote a book about his experiences, estimating that there were still thousands of crypto-Jews in Portugal who had kept their secret for over four centuries.

Notes
1 Society for Crypto-Judaic Studies

By David Hambling
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