From Crowley, sex magick flowed via the Agape Lodge into Scientology...
The way out invisible insurrections and radical imaginaries in the UK underground 1961-1991, Kasper Opstrup Frederiksen
NPR:A Look At The #MeToo Movement In The Shambhala Buddhist Community
July 15, 20185:48 PM ET
Heard on All Things Considered
NPR's Michel Martin speaks with Andrea Winn, who started investigating sexual abuse allegations within the Shambhala branch of Buddhism. Recently, that group's religious figurehead stepped down.
MICHEL MARTIN, HOST:
As the #MeToo movement has spread, more and more women - and some men - have been coming forward from more and more workplaces and other institutions to share their stories and to demand change.
This is the case in the Shambhala Buddhist community. It's one of the largest Buddhist organizations in the West, with many followers in the U.S. and Canada who gather to learn from faith leader Mipham Rinpoche.
Recently, Mipham, who's also referred to as the Sakyong, which loosely translates as king, took a leave of absence following allegations of sexual misconduct. The entire governing council of Shambhala International resigned following the publication of Buddhist Project Sunshine. That's the name of an unofficial yearlong investigation into the problem of sexual abuse in Shambhala Buddhism undertaken by former member Andrea Winn, who says she's a survivor of sexual abuse. She spent all of 2017 researching sexual abuse in the community and published her findings in February 2018.
Since then, many more survivors have reached out along with a trained investigator. And together, their findings implicated Mipham and pointed to a serious and systemic problem. And Andrea Winn is with us now from Halifax, Nova Scotia.
Thank you so much for speaking with us.
ANDREA WINN: Thank you for inviting me in, Michel.
MARTIN: So tell us about your relationship with this community. You were raised in it, as I understand it.
WINN: I was. I was part of the first group of kids growing up in this community. And even though when I started talking about the sexual abuse problem in the community in the early 2000s and I was pushed out of the community, I've continued practicing on my own. So my heart is totally with Shambhala, and that's why I've come back to help clean up this problem. And at this point, I'm not an active member.
MARTIN: What made you think of compiling a report and publishing it?
WINN: You know, when I first started the project last year, I wasn't sure where it was going to go. And so I just decided, well, I'll just write up a report of everything I learned. And in the end, it turned out to be very effective. And so it was shared very widely
MARTIN: As you've thought about this, is there something about the way the community is organized that you feel contributed to this? I mean, as we've said at the beginning of our conversation, I mean, many institutions are having to think through this and think about how they may have contributed to an environment where this went on. And for example, you know, in Hollywood, a lot of people have pointed to the fact that there's a very narrow career funnel, which is in the handful of a very few powerful men and some have used that power in a really malignant way. Whether that's true or not true, I'm just wondering if you have come to any conclusions about what - is there something that allowed this to go on?
WINN: There is something systemic that's happening here. But one thing that's really clear is that in Tibetan Buddhism, there is this guru figure which plays such a central role. Like, when I think about Christianity, it's a bit similar to Jesus except it's an actual living person. That's what people are taught. And they're taught that if you see some kind of problem in your guru, then it's a problem with your perception. It's not actually that they're doing something wrong. So that right there is creating an environment where somebody could get away with murder.
MARTIN: Can I ask you, has this compromised your faith?
WINN: Of learning about Sakyong Mipham?
WINN: Not for me personally because he was never my guru. His father is my guru - his deceased father. So this has not compromised my faith. But certainly what I went through when I first spoke about the sexual abuse problem and was forced out of the community, my faith has taken a heavy, heavy blow from that. So I do have to say that this is extremely challenging. I mean, I know in my bones that there's something very good about the Shambhala teachings. There's something that needs to be protected and to be brought forward out of all of this mess that has happened.
MARTIN: How do you think you will - and other believers - will move on from here?
WINN: What I'm seeing is people drawing on their own personal connection with these teachings to finding steps forward as a community. And actually, the community is in shock. We're going through a process of grief. But at the same time, I'm seeing some very positive conversations happening - people saying that this is worth saving and that they are going to walk shoulder-to-shoulder with these survivors - they believe the survivors - and that they want to sort this out in a good way to preserve the tradition, even if Sakyong Mipham has to step aside.
MARTIN: And what about you? You indicated that you had been forced out of the community for bringing these allegations to light initially. Would you go back?
WINN: I would love to go back. I mean, it is my spiritual home, so I would love to go back.
MARTIN: Well that's Andrea Winn. She's the creator of Buddhist Project Sunshine, which exposed allegations of abuse in the Shambhala Buddhist faith community. And we spoke with her from Halifax, Nova Scotia.
Andrea Winn, thanks so much for talking with us.
WINN: My pleasure. Thank you, Michel.
MARTIN: And we would like to mention that in an open letter, Sakyong Mipham publicly apologized for engaging in, quote, "relationships with women in the Shambhala community," stating that he is committed to healing these wounds.
https://www.npr.org/2018/07/15/62928201 ... -community
Caves all the way down
Do psychedelics give access to a universal, mystical experience of reality, or is that just a culture-bound illusion?
I am a fan of the mystical theory of psychedelics. I have accepted it since I first read Huxley’s Doors of Perception as a mushroom-munching teenager. I have had mystical-type experiences on psychedelics that have been deeply important in my life (as well as some awful experiences). However, like all academics, I need to be able to hold my ideas to critical account, or otherwise stop pretending to be a researcher and leave the academy to start a religion (as Timothy Leary did in 1966 with the League for Spiritual Discovery, which used LSD as its holy sacrament). So, in the spirit of critical enquiry, I want to suggest that there are several problems with the mystical theory of psychedelics.
Firstly, there are problems with the perennial philosophy. It is not accurate to say that there is a ‘core mystical experience’ of unitive consciousness found at the esoteric heart of all religions. As Steven Katz, a professor of religion at Boston University and the editor of Comparative Mysticism: An Anthology (2013), has pointed out, many mystical traditions are dualist rather than unitive. Jewish, Muslim and Christian mystic writings tend to involve an individual’s ecstatic encounter with a spiritual entity (God, an angel, a demon, a saint or spirit), an encounter that can be terrifying. Shamanic cultures also frame mystical experiences in more local and less universal terms – not a dissolution into transcendental Mind-at-Large, but a local encounter with a local spirit.
Perennialists tend to rank religions and mystical experiences hierarchically. All religions are one, but some are more one than others. Unitive non-dual experiences are more true, while dualist experiences (ie, personal encounters with God or a spirit) are less true. Accordingly, Buddhism, Hindu mysticism and Taoism are more true, while Christianity, Judaism, Islam and Shamanism are less true. The psychedelic research at Johns Hopkins follows this theological ranking. It uses the Hood Mysticism Scale to rate people’s psychedelic experiences – unitive experiences are scored as higher and more ‘complete’ than dualist experiences. In Sacred Knowledge, Richards writes that dualist experiences are the ‘foothills surrounding the mountainous peak of mystical consciousness’. That’s not science, it’s theology. You might accept that theology, but you can’t prove it scientifically.Indigenous American cultures have framed psychedelics very differently
Secondly, there is not one universal psychedelic experience that people from all cultures reliably and predictably have. It’s more varied than that. Different substances lead to different forms of experience. On dimethyltryptamine (DMT), the main active ingredient of ayahuasca, for example, people are much more likely to meet entities or strange creatures than to have a unitive mystical experience.
But even with the same substance, different cultures frame psychedelic experiences in different ways, leading to different experiences, as Andy Letcher argues in Shroom: A Cultural History of the Magic Mushroom (2006). The idea that psychedelics predictably lead to a unitive experience beyond time, space and culture is itself culture-bound – it’s the product of US culture, and the perennialism of Huxley, Dass, Ralph Waldo Emerson and others. Other cultures have framed psychedelics very differently.
Indigenous American cultures have been taking psychedelic substances for millennia, and have developed their own frames for psychedelic drugs. The West rediscovered magic mushrooms in the 1950s when the amateur mycologist Robert Gordon Wasson travelled to Mexico in 1955 and took part in a mushroom ritual, guided by a Mazatec healing-woman called María Sabina. Wasson was sure he’d had a mystical experience, an encounter with the transcendental Divine, and this universal experience was at the root of all religions. He wrote up his experience in an article in Life magazine in 1957, which helped to instigate the psychedelic revolution.
But Wasson’s interpretation of his experience was quite different to the typical Mazatec interpretation. Sabina said: ‘Before Wasson, nobody took the saintchildren [what Sabina called the mushrooms] only to find God. They were always taken for the sick to get well.’ Rather than a connection to cosmic consciousness or some such mystical goal beyond time and space, Mazatecs took (and occasionally still take) mushrooms to connect to local saints or local spirits, to help with local problems in their relationships, work or health. In anthropological terms, theirs is a horizontal transcendence, rather than the vertical individualist transcendence of Wasson, Huxley et al.
I realised the extent to which different cultures interpret psychedelics differently when I took part in a 10-day ayahuasca retreat last October, at a centre called the Temple of the Way of Light, near Iquitos in the Peruvian Amazon. The centre is owned by a British businessman but employs shamans from the Shipibo-Conibo people to conduct the ceremonies. The shamans sing during the ceremonies, but the Western tourists make sense of their experiences mainly through conversations with each other or with the Western facilitators. We arrived at a rather Western consensus that ayahuasca was helping us to ‘confront our shadow’, ‘realise our True Self’, and so on.
Western spiritual tourists can have a culturally naive idea that their experience of ayahuasca is the same as indigenous people’s experience, that everyone goes to the same Magic Kingdom where we all meet the same entity: Mama Ayahuasca. One even comes across this idea in academic work – in her book Listening to Ayahuasca (2017), the American psychologist Rachel Harris insists that whoever drinks ayahuasca ‘enters into a relationship with Grandmother Ayahuasca’.
For Westerners, Grandmother Ayahuasca (or Mama Ayahuasca, or ‘Aya’) is often perceived as a loving Earth-goddess who will guide you to healing and integration, by helping you to confront trauma or energy blockages in your past, forgive difficult loved ones, and realise your Higher Self. She is a totally benevolent life-coach, not dissimilar to the Jesus one meets in contemporary churches.
Buddhist nonprofit spent more than $500,000 on leader they knew was accused of sexual assault
The embattled teacher has stepped down, but his organization won't say if he's still getting paid.
SAKYONG MIPHAM SINGS A BOOK DURING A PROGRAM IN MUNICH, GERMANY, ON FEB. 2, 2007
Does meditation work?
It’s hailed as the panacea for everything from cancer to war. Does research into its efficacy meet scientific standards?
My aim is not to discredit science, but scientists do have a duty to produce an evidence base that aims to be bias-free and aware of its limitations. This is important because the inflated results for the power of meditation fuel magical beliefs about its benefits. Mindfulness websites market it as a ‘happy pill, with no side effects’; it is said it can bring world peace in a generation, if only children would breathe deep and live in the moment. But can we be sure that there are no unexpected outcomes that neither benefit the individual nor society? Is it possible that meditation can fuel dysfunctional environments and indeed itself create a path to mental illness?
The utilisation of meditation techniques by large corporations such as Google or Nike has created growing tensions within the wider community of individuals who practise and endorse its benefits. Those of a more traditional bent argue that meditation without the ethical teachings can lead into the wrong kind of meditation (such as the sniper who steadies the killing shot, or the compliant worker who submits to an unhealthy work environment). But what if meditation doesn’t work for you? Or worse, what if it makes you feel depressed, anxious or psychotic? The evidence for such symptoms is predictably scarce in recent literature, but reports from the 1960s and ’70s warn of the dark side of transcendental meditation. There is a danger that those few cases that receive psychiatric attention are discounted by psychologists as having had a predisposition to mental illness.
In The Buddha Pill (2015), Miguel Farias and Catherine Wikholm take a critical look at the symptoms of depression, anxiety, restlessness, mania and psychosis that are triggered directly by meditation. They argue that the prevalence of adverse effects has not been assessed by the scientific community, and it is easy to think that the few anecdotal cases that might surface are due to an individual’s predisposition to mental-health problems. But a simple search on Google shows that reports of depression, anxiety and mania are not uncommon in meditation forums and blogs. For example, one Buddhist blog features a number of reports on adverse mental-health effects that are framed as ‘dark nights’. One blogger writes:I’ve had one pretty intense dark night, it lasted for nine months, included misery, despair, panic attacks, inability to concentrate (to the point that it was difficult to do simple tasks), inability to socialise (because of bad feelings, but also because I had a hard time following and understanding what others were saying, due to lack of concentration), loneliness, auditory hallucinations, mild paranoia, treating my friends and family badly, long episodes of nostalgia and regret, obsessive thoughts (usually about death), etc, etc, etc.
In Buddhist circles, these so-called ‘dark nights’ are part of meditation. In an ideal situation, ‘dark nights’ are worked through with an experienced teacher under the framework of Buddhist teachings, but what about those who don’t have such a teacher or who meditate in a secular context?
My Struggle To Find Peace As The Daughter Of A Serial Killer
Suzan Barnes was the daughter of a newspaper executive and a well-heeled country club divorcee with two teenage kids. Jim Carson, my father, was the hippie son of an oil executive; he had a wife and a young daughter. The night they met at a party in 1978, they pushed away from their families, moved in together and became inseparable until their arrest for multiple murders five years later.
My father immediately became a different person with Suzan. He had a new name, a new personality and new life. Abandoning the name James Clifford Carson for the name Michael Bear Carson, he was no longer the attentive and caring stay-at-home father that I remembered. My father had braided my hair and read me books. Michael Bear would barely look at me.
After a decade, my mother, Lynne, filed for divorce and sought to put some distance between herself and my father by moving from Phoenix to the Tucson area. I then lived with my mom on the Tohono O’odham Reservation, where she taught in a literacy program. My babysitter taught me to make tortillas in an outdoor kitchen, while nuns at the preschool taught me the alphabet and my mom taught me the names of the cacti. My life from Monday through Friday was happy.
On the other hand, weekends at my stepmother’s home were like a horror film. The inside of Suzan’s Scottsdale townhouse, where my father had moved to be with her, resembled a haunted forest. Instead of lighting or furniture, the entire home was filled with dozens and dozens of tall potted trees. At night, I’d lie awake in a sleeping bag on the floor as I looked at the dark shadows on the wall and thought of my last meal days before. In addition to not feeding me, Suzan was verbally and physically abusive.
I felt trapped in the home of my new wicked stepmother. I counted the minutes until the weekend was over so I could return to my mom’s house. Once I even dialed for the operator and asked for my mommy. I tried to open the front door but couldn’t reach the deadbolt. I tried to find food by climbing the kitchen drawers like a ladder to get on the counter. Mostly, I tried to wake up my father and Suzan, who were both passed out cold after dropping acid all night and lying naked on the only piece of furniture in the entire house: a king-size water bed in their bedroom.
After my last visit with father, I decided to tell my mom about Suzan’s house. I told her about the trees, the nakedness and the empty fridge. I told her Suzan scratched my back hard — very hard ― with her jagged fingernails when I asked my father to rub my back before bed. I told her that Suzan had called me “a demon” and said that I needed to die. My mother then lifted my shirt and gasped. She saw five bloody scratches down my back. She promised me I would never see Suzan ever again.
Using the money from the sale of Suzan’s Scottsdale townhouse, Michael and Suzan went to Israel, India, France and the U.K. My mother waited until the pair were gone, and then we left too, trying to get lost in the urban sprawl of Southern California ― near my mother’s uncle, the only person who truly believed her when she said, “My ex and his new wife might kill us.” He was a former cop who believed frightened women.
My mom cut off family and friends who dismissed her fears or kept in contact with my father. We rented rooms and moved often. My mom worked odd jobs. We struggled to pay for food and medication, and sometimes, because we found ourselves with nowhere to live, we ended up sleeping on the floors and couches of friends. All the while, my mom battled severe depression but carried on to protect me, her only child.
After returning to the United States nearly a year later, Suzan had an LSD-induced vision in a motel room. An apparition of a prophet supposedly revealed to her a comprehensive list of witches around the world that God wanted her and my father to kill. The list included President Ronald Reagan and Gov. Jerry Brown, among others. My father wrote the list down as Suzan described it to him, along with a detailed plan to kill Reagan.
A hiker found the plan in a forest area where my father and Suzan were camping and turned it in to the police. My mother and I first learned of the threats when the Secret Service showed up at our door in 1982.
A year later, my father and Suzan were caught killing an innocent stranger on the side of a freeway in Napa County, California. After their arrest, the San Francisco Chronicle published a jailhouse letter my father had written, offering to confess to “the ones in California” he and Suzan had killed if they were granted a news conference. The media dubbed the two the “San Francisco Witch Killers.”
My father and his wife were officially serial killers. They confessed to three murders in California and were soon suspects in nine other deaths in the U.S. and Europe.
During their trial, people who claimed to be friends with my father and Suzan claimed to be warlocks and testified as expert witnesses. They argued that my father and Suzan had acted in self-defense against deadly “psychic attacks.” My father, a Jew, and Suzan, a Christian, also blamed the prophet Mohammed for their crimes. The circus of a trial came to an end with Suzan interrupting the closing statements by yelling, “What is my crime? To be beautiful? To be an artist?” My father shouted, “Death to the Queen! Long live the IRA!”
Headlines with the phrase “The San Fran Witch Trial” appeared in newspapers across the country. My father and Suzan were found guilty of three counts of murder and were each given three life sentences.
I remember reading that my father and his wife beat a young woman with a frying pan and burned the body of a young man. I remember trying to sound out words that I didn’t know like “bludgeoned” and “decapitated.” Soon after, my lifelong struggle with nightmares began.
My mom, fearing that I would learn about the trial from the media, decided to tell me what had happened. She met me at school one afternoon and on the walk home told me, “Daddy hurt people, and now he needs to go to jail so that he doesn’t hurt anyone else.” I asked her if the people he hurt were dead and if the dead people had mommies. She nodded after each question and then we walked home without saying another word. We just held hands and sobbed.
Several months later, I found a stack of newspaper clippings in my mother’s bedroom dresser drawer and became familiar with how truly horrific the murders were. I remember reading that my father and his wife beat a young woman with a frying pan and burned the body of a young man. I remember trying to sound out words that I didn’t know like “bludgeoned” and “decapitated.” Soon after, my lifelong struggle with nightmares began.
I also became frightened for my own safety. If my father could kill people, then, I reasoned, anyone could be a killer. I began to barricade my bedroom door with furniture when I got home from school or before I went to bed at night. I also began to sleep with scissors and knives under my pillow. I was so traumatized that at one point I tried to drown myself in the bathtub and hoarded pills from our medicine cabinet with the intent of ending my life. Before I had even turned 10 years old, I was a suicidal kid with a homicidal father.
I began to wonder if I would snap and start killing people, too. I wondered if I had monster genes. I also struggled with external stigma. The worst was from relatives who saw me as a hindrance to erasing my father. My grandmother introduced me to her friends as her great-niece. Two family members told me to keep the murders a secret or “no one would ever marry me.” One relative even told me, “Look what you brought to our lives, you selfish little bitch.” I was nine.
As a teen, after I had cut off toxic relatives, I experienced the same behavior from several boyfriends. One told his parents that my father had died in a car accident. I was forced to play along. Another very serious boyfriend said he wanted to propose but decided he needed to break up with me instead because he didn’t want his children to have a serial killer as a grandfather.
With time, I began to learn to weed out any individual who would take away my dignity. I fully understood why most children of serial murderers change their names and go into hiding, but I decided that hiding wasn’t something I would do anymore. I would not go away to comfort others.
One of Charles Manson’s sons killed himself, and so have many other children of infamous murderers. I chose to live. I demanded treatment for my mental health in the same stigma-free manner that I would seek treatment of a chronic physical illness. I am not ashamed to have asthma ― why should I be ashamed to have depression and complex PTSD? I deserved help.
I also decided to help others. I worked with high-needs kids for nearly two decades in public schools as a teacher and counselor. Using my expertise and experience, I then became an advocate for the 1 in 40 kids who have a parent incarcerated in America.
Since I went public as the “daughter of a serial killer” in 2007, I have also had the opportunity to become a resource for other families of violent offenders and victims. In 2015, I joined the families of my father’s victims when he and Suzan unexpectedly received parole consideration. Together, we fought the parole with a petition, letter campaign, media blitz and our presence at the hearing, and my father and Suzan are both still in prison. We plan to do the same thing at my father’s next hearing in 2020. Suzan is up for parole again in 2030 ― she’ll be 90.
This hasn’t been an easy life, but through helping others, I have found peace. Looking back, I realize that I originally sought to help others to fill in an invisible balance sheet with good deeds in hopes of making up for the terror and trauma my father and Suzan caused. But I now know that I cannot atone for the sins of my father and I can’t bring back those beautiful innocent victims. I can only live my life the best way I know how while trying to inject as much kindness into the world as possible.
https://www.huffingtonpost.com/entry/je ... ca2cbcc29a
Australian Grass Got Kangaroos So High on DMT They Couldn't Walk Straight
A wild grass carries a potent psychedelic.
Viral videos of distressed kangaroos bouncing around erratically have stirred up concern and sympathy across the internet. Despite claims that these kangaroos look “drunk,” it might be more accurate to say that these kangaroos are high. They’ve been eating DMT-laced grass for days, and if earlier research on what the plant does to sheep holds true for kangaroos, it’s also causing a slew of other weird and potentially fatal effects.
‘Anti-Zionism’, Antisemitism, and its origins in the German Maoist/”anti-imperialist” New Left
During the night of 8/9 November 1969 monuments in West Berlin commemorating victims of Nazi persecution, including one marking the destruction of a synagogue in the city’s Schoneberg district, were vandalised.
“Shalom”, “El Fatah” and “Napalm” were painted on the monuments, in the colours of the Palestinian national flag.
On 9 November itself a member of the “Black Rats, Tupamaros West Berlin” planted an incendiary device in the city’s Jewish Community Centre, timed to ignite when the annual commemoration of “Kristallnacht” took place in the grounds of the centre later that day.
During Kristallnacht (9 November 1938) 8,000 Jewish businesses had been destroyed, at least 267 synagogues burnt down, 127 Jews killed, and almost all Jewish cemeteries in Germany vandalised.
In the evening of the same day members of the West Berlin Tupamaros provided the political rationale for their actions in a leaflet entitled “Shalom + Napalm”, distributed at a meeting being held in the city’s “Republican Club”:
The American army was “on the brink of its final and total defeat” in Vietnam. The end of the war in Vietnam was “the beginning of the Vietnam war on all fronts.” And the most decisive front of all was the Middle East, where “imperialism is employing all its forces to prevent its next decisive defeat.”
European and US capital had “created a powerful military base in the Middle East” (i.e. Israel).Thousands of US military advisers with experience of Vietnam were already serving in the Israeli army. After the USA, West Germany was the biggest investor in Israel.
“Under the guilt-stricken cover of coming to terms with the fascist horrors inflicted on Jews,” the leaflet continued, “it [West Germany] provides decisive assistance to the fascist horrors which Israel is inflicting on the Palestinian Arabs.”
It was wrong to denounce the slogans on the “Jewish monuments” (sic) and the planting of the bomb in the community centre as “excesses by radical right-wingers.” On the contrary, they were “a decisive link of international socialist solidarity.”
The West German left suffered from a “theoretical paralysis” in its analysis of the Middle East. This was “the result of the German guilty conscience: ‘we gassed Jews, so we must protect Jews from a new genocide’.”
“True anti-fascism” had to replace this “helpless anti-fascism”: “Clear and simple solidarity with the fighting Fedayeen … remorselessly combating, by concrete actions, the close relationship between Zionist Israel and fascist West Germany.”
Every commemoration of Kristallnacht in West Germany, claimed the leaflet, was a diversion from the ‘real’ Kristallnacht currently taking place in the Middle East:
“Kristallnacht of 1938 is today repeated on a daily basis by the Zionists in the occupied territories, in the refugee camps, and in Israeli prisons. The Jews who were driven out by fascism have become fascists themselves, working in collaboration with American capital to wipe out the Palestinian people.”
Victory for “the Palestinian revolution”, the leaflet concluded, would not only be “a further defeat for world imperialism”. It would also “begin the creation of a revolutionary liberation front in the western urban centres.”
The Tupamaros West Berlin – who took their name from Uruguayan urban guerrillas – were a small group of around a dozen individuals, some of whom had initially risen to public prominence as members of “Commune One”.
Their leading figure, Dieter Kunzelmann, was antisemitic. His antisemitism was not complicated. He simply didn’t like Jews. As Albert Fichter, who planted the bomb in the Jewish Community Centre, later recalled:
““Kunzelmann and Georg von Rauch [another Tupamaro] swore more and more about ‘shitty Jews’. Kunzelmann always spoke about ‘Jewish pigs’ and wound up people against them. At that time he was like a classic antisemite. Georg spoke the same way.”
The recently deceased Bommi Baumann (who had lived in “Commune One” with Kunzelmann) and Fichter’s brother Tilman (who knew Kunzelmann personally) also confirmed in interviews conducted in later years that Kunzelmann was an antisemite:
“Kunzelmann was an antisemite. I’d known him since 1967. He was the only one [in Commune One] who constantly spoke dismissively about Jews. I thought it was a bizarre, black humour. It took us a while to realise that Kunzelmann was serious.”
“It quickly became clear that Kunzelmann was an antisemite. If you analyse today what Kunzelmann was writing at that time, it was not left antisemitism, just antisemitism.”
Kunzelmann believed that the German left had a “Jew hang-up” (“Judenknax”). He defined it in the first of his two “Letters from Amman” (both written and posted in West Berlin), published in November 1969 in Agit 883, the most widely read magazine on the West Berlin ‘left scene’:
“… The Jew hang-up: ‘We have gassed six million Jews. Today, the Jews are called Israelis. Whoever fights against fascism is for Israel.’ It is as simple as that – but it is wrong from beginning to end.”
Kunzelmann called on his readers to ditch their “facile philosemitism” and replace it with “unambiguous solidarity with El Fatah”. He also criticised Palestine solidarity activists in West Berlin for capitulating to “the supremacy of the Jew complex.”
His concept of a “Jew hang-up” also found expression in the “Shalom + Napalm” leaflet (“… the German guilty conscience: ‘we gassed Jews’ …”) and in his second “Letter from Amman” (published in April 1970): “From Amman I ask myself: When will you finally begin the organised struggle against the Holy Cow of Israel?”
When Albert Fichter admitted in 2005 to having planted the incendiary device in the Jewish Community Centre, he sought to partially excuse his actions on the grounds that it was ‘only’ an incendiary device (not a ‘proper’ bomb), and that he knew that the device would malfunction (as it did).
But Kunzelmann himself, recalled Fichter, had wanted the incendiary device to ignite:
“Dieter planned the entire action. People said that the most prominent Zionists from all over Europe would be meeting in the Jewish Community Centre. That was why a packet was to be left there. Dieter wanted to give a violent signal. In his plan, the bomb was to explode.
When I returned to the flat Kunzelmann and Georg were very disappointed that nothing had happened. I still remember the downbeat mood. But Kunzelmann conceded that it did not matter that it had not exploded. It was a ‘psychobomb’, a psychological bomb.”
Kunzelmann saw the planting of an incendiary device in the Jewish Community Centre in West Berlin (pre-war Jewish population: 173,000; post-war Jewish population: 1,400) as an example for others to follow.
A tape-recorded message sent by the Tupamaros to Heinz Galinski, a Holocaust survivor and leader of West Berlin’s Jewish community, proclaimed:
“The bomb in the Jewish Community Centre has gone off. Berlin is in upheaval. The left is stunned. Springer (a media mogul), the Berlin Parliament and the Galinskis want to sell us their Jew hang-up. But we’re not getting involved in that business.
Learn from the post office robbers in Borsigwalde, learn from the people who placed the bomb in the Jewish Community Centre, learn from the Tupamaros! Che lives! In every place and at every time we must learn to strike, withdraw, and then strike again.”
Although the voice on the tape recording was female, the reference to a “Jew hang-up” indicates that it was scripted by Kunzelmann himself.
Kunzelmann also condemned the failure of the Palestine solidarity movement to “learn from the people who placed the bomb in the Jewish Community Centre”:
“The fact that the political fakers of the Palestine Committee have not used the chance provided by the bomb to start a campaign merely demonstrates that their relation to political work is purely one of theory, and further demonstrates the supremacy of the Jew complex in all their analysis.”
Kunzelmann’s own plans to manifest his “true anti-fascism” in other actions proved too much even for his own followers. According to Tupamaro Annekatrin Bruhn:
“Kunzelmann had put together a plan to target the Jewish kindergarten in the synagogue in Joachimsthaler Street. He gave his companion H.B. the job of checking out the vicinity. After an initial inspection the latter refused to take part in such an action. Children as victims – that was too much for him. After that the plan was dropped.”
But other individuals and organisations did take ‘inspiration’ from Kunzelmann’s “true anti-fascism”, sometimes carrying out their own acts of acts of “international socialist solidarity”, and sometimes providing assistance to Palestinian organisations.
In February 1970 seven elderly Jews – Holocaust survivors – died in an arson attack on a Jewish community centre in Munich which housed an old folk’s home. The culprits were never caught, but the prime suspects included members of “Action South Front”, the Munich counterpart of the West Berlin Tupamaros.
Members of what later became the “Revolutionary Cells” (RC) provided logistical support for the seizure of Israeli hostages by the Palestinian organisation “Black September” in the 1972 Olympic Games in Munich.
According to ex-RC member Hans-Joachim Klein: “They [RC] provided logistical support for the Olympic massacre in Munich. Bose [another RC member] told me himself that he was involved in arranging supplies for the Palestinian Black September.”
Bommi Baumann went into more detail: “The weapons for the attack on the Olympic Games were stored in lockers in the Friedrichstrasse station in East Berlin. From there they were picked up by people from West Berlin, and that was how they ended up in Munich.”
The RC divided its activities into three categories: “Anti-imperialist actions. Actions against the subsidiaries and accomplices of Zionism in West Germany. Actions to assist the struggles of workers, youth and women.” In 1974 the second category of actions included:
“Bombing of the Korf engineering factory in Mannheim, 75% owned by Zionists. And bombing of the El-Al Offices in Frankfurt, because of the genocidal strategy of the Zionists towards Palestinians. … Our attacks on Korf and the Israeli state travel agency are an expression of our solidarity with the Palestinian people in the struggle against Zionism.”
In 1976 Bose and another RC member collaborated with members of the Popular Front for the Liberation of Palestine (PFLP) to hijack a French passenger plane. After the plane had landed in Entebbe, Bose separated Israeli and Orthodox Jews from the other passengers.
(The hijackers insisted there was nothing antisemitic about this. A hostage later recalled: “They told us explicitly: ‘We’re not against the Jews, only against Israel.’ [But] the female German terrorist acted like a Nazi. She yelled and threatened to kill us all the time.”)
The same year members of the second-generation Red Army Fraction joined PFLP members in Nairobi in an unsuccessful attempt to blow up an El-Al passenger plane with SAM-7 ground-to-air missiles.
In 1977 the RC planned to kidnap the ‘Nazi hunter’ Simon Wiesenthal in Vienna, and also kill Galinski and Ignaz Lipinski, chair of the Frankfurt Jewish community. Only problems with getaway cars frustrated the plan. As Klein explained:
“The two of them were to be shot, by people from the Revolutionary Cells. Galinski was normally heavily guarded in his office in the synagogue. But he either walked or cycled to the synagogue. He was to be shot on his way to work. The guy in Frankfurt in practically the same way. But first the RC had to steal a few cars.”
A footnote to such attacks and attempted attacks was provided in 1991: members of the third-generation Red Army Fraction provided logistical support for a bomb attack on a coach taking 31 Jewish emigres from the former Soviet Union to Budapest airport, from where they were to fly to Israel.
In terms of their numbers and terrorist activities the West Berlin Tupamaros, the Revolutionary Cells and the successive versions of the Red Army Fraction were anything but representative of the broader West German left to which they claimed to belong.
But in their ‘analysis’ of Israel, Zionism and the Israel-Palestine conflict, those organisations expressed, however crudely, ideas held by a much broader political current in the West German left in the late 1960s and subsequent years.
In fact, the political ‘analysis’ provided by the West Berlin Tupamaros’ leaflet which was distributed in the city’s Republican Club in November of 1969 was shared to one degree or another by that broader left current.
The starting point for that ‘analysis’ was a particularly debased concept of ‘anti-imperialism’.
The radical left which emerged in West Germany in the 1960s – principally in the form of the Socialist German Student Federation (SDS) and the Extra-Parliamentary Opposition (APO) – had little or no orientation to the working class.
A Guide for Psychedelic Virgins and Skeptics?
How to Change Your Mind is, then, different from other books on psychedelic drugs precisely because the author has so many reservations. Although he admits to trying magic mushrooms once or twice in his late 20s, he confesses that he was scared of LSD because he had read sensationalistic accounts of people ingesting LSD and jumping out of five-story buildings. “By the early 1970s, when I went to college,” explains Pollan, “everything you heard about LSD seemed calculated to terrify. It worked on me: I’m less a child of the psychedelic 1960s than of the moral panic that psychedelics provoked.” The new scientific research articles appearing in the mainstream press in 2010, however, piqued his interest, especially the psychedelic research being conducted at Johns Hopkins, UCLA, and New York University. Could psychedelic drugs actually relieve the “existential distress” of the patient diagnosed with terminal cancer? It seemed they could. His objections gradually fell away.
A visit to the doctor was still in order. His cardiologist advised him that LSD and psilocybin (the chemical version of magic mushrooms) were fine because they have “remarkably little impact on the cardiovascular system,” but he advised his patient to stay away from MDMA (ecstasy) because it “is an amphetamine, and so, chemically, it implicates the heart in a way that [classic] psychedelics don’t.” Pollan devised an ambitious research agenda in what might be termed “Psychedelic Studies and Applied Mysticism.” It includes a BA in rare varieties of magic mushrooms, then an MA, as it were, in spiritually guided LSD and psilocybin trips, followed by an ambitious interdisciplinary PhD project: “smoking the toad” (5-MeO-DMT). The latter is the crystallized venom of a Sonoran Desert toad, one of the most powerful psychedelics known to humankind. The author’s psychedelic bucket list does not end there, however. For good measure, he adds a postdoc in Ayahuasca. His trip reports are presented not as hedonistic adventures or what skeptics might describe as “mental masturbation,” but as Pollan’s practical way of testing the claims of psychedelic enthusiasts and the conclusions from the clinical trials conducted at NYU and Johns Hopkins.
Pollan begins the first of six chapters with the remarkable story of how various high-profile medical researchers and drug abuse experts at Johns Hopkins Medical School managed to get the conservative Food and Drug Administration to lift its ban on psychedelic research. Despite being non-addictive, psilocybin had been labeled a Schedule I drug in 1970 during the moral panic of President Nixon’s “War on Drugs” campaign.  Pollan’s coverage of the history of psychedelics in the 20th century provides important context for lay readers, but his most engaging insights appear in the “Travelogue Section,” which documents his first-person experiences with psychedelic drugs; and in the groundbreaking neuroscience chapter, which examines what functional magnetic resonance imaging (fMRI) and magnetoencephalography (MEG) can tell us about the human brain on psychedelics. Regarding the latter, most remarkable perhaps is Franz Vollenweider’s claim that the psychedelic experience may facilitate “neuroplasticity”: “a window in which patterns of thought and behavior become more plastic and […] easier to change.” Pollan suggests that the Swiss researcher’s theory could be revolutionary because it “sounds like a chemically mediated form of cognitive behavioral therapy.” This said, he also acknowledges that, at this point, it is still “highly speculative” because “there has been little mapping of the brain before and after psychedelics to determine what, if anything, the experience changes in a lasting way.”
Pollan’s “Travelogue Section” begins with a critical reexamination of the “recreational” model of psychedelic experimentation. The author tells us that he himself mostly avoids tripping at home on his own, instead seeking the counsel of underground psychedelic guides or therapists whose intent is to heal patients or help users “fulfill their spiritual, creative, or emotional potential.” Pollan estimates that there are hundreds of underground psychedelic guides currently working in the larger Bay Area. The drugs, he believes, “require a cultural vessel of some kind: protocols, rules, and rituals that together form a kind of Apollonian counterweight to contain and channel their sheer Dionysian force.” One of Pollan’s most powerful trips is his magic mushroom trip with “Mary,” a psychedelic guide from Providence, Rhode Island. After ingesting a large mushroom with chocolate, the famous food critic finds himself objecting to the new age electronica (Thierry David) that Mary has selected for his trip. As he puts it, after being agitated by “computer music” that resembles “a video-game dystopia,” he yearns to be in nature rather than a captive audience: “Whose world was it? Not mine, and I began to wonder, whose brain am I in? (Please, not Thierry David’s!)” Pollan finally quiets his mind and floats downstream. As the food journalist heads to Mary’s restroom, a rich aesthetic experience awaits him:
Inside, the bathroom was a riot of sparkling light. The arc of water I sent forth was truly the most beautiful thing I had ever seen, a waterfall of diamonds cascading into a pool, breaking its surface into a billion clattering fractals of light. This went on for a pleasant eternity. When I was out of diamonds, I went to the sink and splashed my face with water.
Shutting off his rational mind, he surrenders to this ecstatic state: the boundary between the sacred and the profane blurs and the banal becomes wondrous.
Pollan’s visionary experience does not end there. Returning from the bathroom, he asks Mary to please substitute classical for spa music. Eventually they settle on the second of Bach’s unaccompanied cello suites performed by Yo-Yo Ma. Although the author has heard Suite No.2 in D minor many times, mostly at funerals, he feels he has never truly listened to it. Now, however, he gains a tactile understanding of the music:
Opened to the music, I became first the strings, could feel on my skin the exquisite friction of the horsehair rubbing over me, and then the breeze of sound flowing past as it crossed the lips of the instrument and went out to meet the world, beginning its lonely transit of the universe. Then I passed down into the resonant black well of space inside the cello, the vibrating envelope of air formed by the curves of its spruce roof and maple walls. […] So I became the cello and mourned with it for the twenty or so minutes it took for that piece to, well, change, everything.
Pollan adds that “Bach’s cello suite had had the unmistakable effect of reconciling me to death — to the deaths of the people now present to me, Bob’s and Ruthellen’s and Roy’s, Judith’s father’s, and so many others, but also to the deaths to come and to my own, no longer so far off.” Corroborating Aldous Huxley’s belief that psychedelic drugs can enlarge and heighten aesthetic awareness, Pollan’s epiphany also reinforces the results of Stephen Ross’s NYU psilocybin study — namely, that psychedelics can revolutionize our treatment of end-of-life anxiety. After undergoing guided psilocybin sessions, the terminal patient, in many cases, does indeed overcome fear of death, coming to terms with his own dissolution.
Psychedelics and the Art of Ritual
BY PHILIP H. FARBER
Eschaton Productions, Chicago, 1995
Author of Futureritual : Magick for the 21st Century
b) use whatever quotes you wish.
c) use my name.
Thomas Lyttle/Psychedelic Monographs and Essays:
3) Do you believe that psychedelics can have a useful place in ritual work or magick?
b) Only for certain people at certain times.
Please explain your point of view:
Magic and the body/mind work according to timetables and rythms. The way your body processes information is also rythm oriented. The way psychedelics get distributed and metabolized is also rythm and timetable oriented. Several academic papers exist describing the differences that light and darkness make on drug metabolism. Ketamine is especially sensitive to light/darkness metabolism, for example. I have an article coming out in the German "Integration: A Journal For Mind-moving Plants and Culture" (Editor Jonathan Ott) which delves into this The title is "Psychedelica Mysticae: White Light Drugs and the Search For the Pineal". It goes into legendary "nectars, ambrosia's, Soma's, dews, etc." and modern neuroscience re: pineal gland secretions. Woman also act/react differently than men re: drug metabolism. Famous LSD researcher Dr. O. Janiger did a several year study on menstruation and drug metabolism. And so on. The very cornerstone of Alchemy is timetables and "seasons". All this relates DIRECTLY to "magic" and ritual and how the body/mind/spirit matrix works. Think on these things.
4) Do you practice some form of ritual work or magick (with or without psychedelics)?
b) yes - if yes, please explain what kind(s) and how long you have been practicing:
I practise the same sort of "ritual magic" as Peter Sellers in the movie and novel "Being There". It all "happens" innocently and by accident, but always in the right direction for success. I do whatver the Angel tells me (or reveals to me) to do. All I have to do is increase or decrease attention. I use psychedelics regularly, and have done so for 24 years.
5) Have you ever taken psychedelics (with or without ritual)?
b) yes - if yes, please explain what kind(s), frequency of use, whether or not you might still use them:
I have taken LSD at least 2000 times. I have tried at least l00 different plant and "designer drug" analogues. As I said in a recent interview: "I used to be the East Coast acid-taster for the OTO...", and "...LSD was regularly used in the rituals and initiations".
6) Have you used psychedelics in a ritual context?
b) yes - if yes, please explain the context(s) and whether or not you believe this work was useful to you. In what way was it useful or not useful?
It was useful because it allowed me to visit, communicate and make friends with my unconscious. It turned me on to my body and showed me control mechanisms../gates, locks, etc. It gave me extreme fun on a regular basis. It forced me shit or get off the pot re: my own (r)evolution.
7) Do you think that ritual use of psychedelics should be legal or illegal
(for instance, the Native American Church's use of peyote)?
Please explain your point of view:
I don't think there should be categories like this ('legal/illegal"). To me this prevents ALL THINGS from becoming sacramental. Language was one thing that took us out of the Garden of Eden. My friend Peter Gorman visits the head-hunting Matses tribe in the Amazon. The last time I stayed with him in NYC he said "they have no religion, ritual or ideas of "legal/illegal" re drugs". They just do it. It is normal - not special - and integrated like taking a shit or eating an apple. It is nothing special to them, it is so normal.
Additional thoughts or comments:
A ritual is like learning how to swim. Try to remember all those rules. When you get thrown in in the deep end for the first time they may or may not help you. You may be able to "train your body" but it is the 'click", the auto-jump where you "suddenly learn" or 'shift gestalts" that makes you "swim". The ritual is the map - not the territory - remember that!
Scientology Exposed! L. Ron Hubbard on Drugs
Wednesday, September 3, 2003
In light of Tiny Tom Cruise’s rantings in the media about the benefits and wonders of Scientology, we decided it was a good time to re-release the antidote to Scientology ‘L. Ron Hubbard on Drugs’
Fascinating Weirdness! Was the founder of Scientology and the drug rehab program Narconon a user of Drugs and a Practitioner of Black Magick? Was L. Ron Hubbard working for Naval Intelligence and involved in the drug induced mind control predecessors of MK Ultra? Has Scientologist money been used to import heroin and cocaine? Did L. Ron Hubbard really say not smoking enough cigarettes will cause lung cancer? Why are Scientologists filming events like Canada’s Cannabis Day and the Seattle Hempfest? Are Scientologists planning to take over the world and make it Drug-Free? Watch this fascinating video from Detroit’s Red-Eye Rising Productions to find out more.
L. RON HUBBARD ON DRUGS
Autopsy quote report read aloud
“L. Ron Hubbard was given Vistaril® by Dr. Gene Denk in his final days, by intramuscular injection in the right buttocks. Vistaril® is a psychiatric drug, used to calm frantic or overly anxious patients. He died on January 24th, 1986, eight days after the fatal stroke…. reminiscent of the final days of Howard Hughes Hubbard’s fingernails and toenails were long and unkempt. His hair was long, thin and receding on his forehead”
Considering that Church of Scientology founder L. Ron Hubbard himself left behind a doped corpse when he left for the next level it is indeed curious to note that Scientologists are encouraged to be drug-free and the Drug Treatment facility he began, Narconon has been in existence for over 30 years expanding to over 24 countries and taught to thousands in hundreds of prisons and schools world wide.
L.R. Hubbard was taking a powerful psychopharmaceutical drug when he died. But according to the Scientology® “scriptures,” that he composed evil space aliens control and manipulate Earth’s psychiatrists via mental telepathy, and “psych drugs” are used by these space aliens to control and enslave humanity. This leaves one asking, if Scientology® “scripture” is true, how did the space aliens finally “get at” Hubbard? Or is there some other explanation for this hypocricy?
Intro L. Ron Hubbard on Drugs
Born Layfatte Ron Hubard in 1911, the first indications of his greatness was established in 1924 when he became the youngest boyscout to be promoted to Eagle Scout. It is doubtful that his pack leader at that time recognized that the young over achiever would one day be the center of a whole religion, a religion that’s wealth is in the same category of many Fortune 500 International coroporations.
Although he liked to claim it was from a vision inspired from a near death expereince It may have been L. Ron’s strange relationship with drugs that initiated his first Sci-fi fantasy, a book which he believes laid the ground for his later philosophical achievments….
“Hubbard had experienced a peculiar hallucination in 1938, while under nitrous oxide during a dental operation. He believed that he had died during the operation and while dead been shown a great wealth of knowledge.”
– Tony McClelland, “The Total Freedom Trap”
“He told me it was going to revolutionize everything: the world, people’s attitudes to one another. He thought it would have a greater impact upon people than the Bible.”
– Art Burks
http://www.google.ca/search?q=cache:X2u ... agick.html ron hubbard marijuana&hl=en&ie=UTF-8
Clip Forrest Ackerman and Gerry Armstrong about Nitrous Oxide expereince
Sometime after allegedley trying to bilk the navy out of permanent disability funds for ulcers he developed well in Naval Service, Hubbard met and befriended pioneering rocketeer and occultist Jack Parsons. Besides being one of the founders of Cal Tech, Jack Parsons has the dubious honor of being the only pot head with a crater on the moon named after him.
Hubbard and Parson’s shared adventerous and creative spirits, the two apparently shared another facination, that being a taste for the occult works of Aliester Crowley, the English magician who fancied himself the Beast 666 of the Bibles Book of revelation.. L. Ron Jr. records that his father had first been made aware of the works of Crowley in his teenage years, when well visiting the library of congress in washington DC, he discovered Crowley’s infamous Book of the Law, a tiny booklet that Crowley claimed was channeled from discarnate Egyptian deities and promised a new era for humanity.
We have nothing with the outcast and the unfit; let them die in their misery. Compassion is the vice of Kings; stamp down the wretched and the weak; this is the law of the strong; this is our law and the joy of the world.
I am of the snake that giveth Knowledge and Delight, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs…. They shall not harm ye at all. It is a lie, this folly against self…. Be strong, Oh man! Lust, enjoy all things of sense and rapture … the kings of the earth shall be kings forever; the slaves shall serve.
Them that seek to entrap thee, to overthrow thee, them attack without pity or quarter, and destroy them utterly.
I am unique and conqueror. I am not of the slaves that perish. Be they damned and dead! Amen.
Crowley, as a scribe and prophet ushered in this new age, but the book he claimed to have channeled predicted another following in Crolwey’s footsteps, would fulfill.
“…In these runes are mysteries that no Beast shall divine. Let him not seek to try: But one cometh after him . . . who shall discover the key to it all?”
– Aleister Crowley, The Book of the Law
According to L.Ron Jr. his father saw himself as just that individual “when Crowley died in 1947, my father then decided that he should wear the cloak of the beast and become the most powerful being in the universe.” In one of his later lectures, Hubbard would refer to Crowley as “my good friend.”
The use of both sex and drugs in Crowley’s form of magick cannot be understated. In an interview with Penthouse magazine in 1983 it was at this point his father began his use of drugs
Penthouse: Did your father take a lot of drugs?
Hubbard: Yes. Since he was sixteen. You see, drugs are very important in the application of heavy black magic. The personal use of drugs expands one’s conscious ability to break open the doors to the realm of the deep.
Penthouse: What kind of drugs did he generally use?
Hubbard: At various times, just about everything, because he was quite a hypocondriac. Cocaine, peyote, amphetamines, barbiturates. It would be shorter to list what he didn’t take.
Elsewhere Hubbard Jr. states:
“I remember in 1952… while he was taking a needle in the arm, containing cocaine. He grinned at me, winked wryly and said “Shades of Sherlock Holmes!’
“Dad gave a lot of lectures on Cocaines or stimulants of one kind or another. He could really get brilliant on the stuff.” (Corydon)
Quote corydon 58
After being discharged from the Navy in December of 1945, Hubbard did not head for home, where his wife and two small children were living in Bremerton, Washington. He instead headed directly for a house in Pasadena, California, where an eclectic assortment of people lived including forementioned rocketeer Jack Parsons. At that time Parsons was the head of a California Branch of the Order templar Orientis, or OTO, a Masonic brotherhood that was headed by Crowley. According to Scientologist sources, Hubbard at this time was hired by Naval Intelligence who had become interested in the OTO due to a number of scientists involvement with the order.
That Parsons was seen as a person of interest at the time is quite obvious. Rumours of cannabis smoke and erotic rites taking place on parsons’ estate, where he had a number of bohemians and occultist living with him, had his 1940’s neighbors quite concerned and both the FBI and local police had investigated him
Parson’s wrote in the 1943 edition of the OTO’s Oriflamme:
…I live on peyote,
marijuana, morphine and cocaine,
I never know sadness but only a madness
that burns at the heart and the brain.
Interestingly, it was this same year that researchers working for the OSS, the predecessor for the CIA, began ultra-secret work titled Bluebird and Artichoke began the quest to find the ultimate “truth-serum” starting with a cannabis-indica solution and later ciggarettes laced with the potent liquid, said to be a predecessor of the famous “honey-oil”. Harry Anslinger, the father of Reefer Madness, was working with the OSS on this project.
By 1947, the U.S. Navy had also launched Project Chatter, which included experiments with mescaline, a hallucinogenic drug derived from the peyote cactus (with effects similar to LSD). Mescaline was studied as a possible speech-inducing agent after the Navy learned that Nazi doctors at the Dachau concentration camp had used it in mind-control experiments.
Concievabley it could have been due to a OSS & Naval Intelligence interest in the potentials of cannabis and mescaline as truth serums that Hubbard began spying on the sex drug cult headed by Parsons and crowley. According to Scientologist sources Hubbard had infiltrated the OTO on behalf of Naval Intelligence who became concerned when a number of their top physicists began getting involved and this was creating a national security situation. As published in the Sunday Times of London on October 5, 1969, Hubbard successfully infiltrated and broke up this group that was run by Dr. Jack Parsons. This led to many of the top 64 US scientists being declared as security risks and dismissed from government service.” In relation to this it is interesting to note that much of the early OSS investigations into cannabis took place at The Manhattan Project, the Governments top secret atomic bomb making facility creating a situation where employees of the top secret compound were routinely secretly dosing each other and recording the effects!
Regardless of his motives the charismatic Hubbard was able to place himself well with the dynamic Jack Parsons. As Parsons wrote in a letter to Crowley
“Although he [Hubbard] has no formal training in Magick, he has an extraordinary amount of experience and understanding in the field. From some of his experiences I deduce that he is in direct contact with some higher intelligence, possibly his Guardian Angel … “
– Parsons in a letter to Crowley (late 1945)
Despite these high admirations, and testing Parson’s adherence to Crowley’s law of “Do As Thou Will”, which condones the total free will of every individual, Hubbard ended up charming away Parson’s girlfriend Sara Northrup, eventually marrying her himself before divorcing his first wife and the mother of his children.
“With the assistance of his new friend L. Ron Hubbard, Jack Parsons intended to try and create a ‘moonchild’ – a magical child ‘mightier than all the kings of the earth’, whose birth had been prophesied in the Book of the Law more than forty years earlier.”
– Russell Miller, Bare-Faced Messiah
On March 2, 1946, Hubbard, Parsons and Parson’s new girlfriend Marjorie Cameron, the “scarlet women” engaged in sexual rites in the Ordo Templi Orientis lodge in South Orange California. Hubbard, as scribe, intoned:
“Make a box of blackness at ten o’clock. Smear the vessel which contains flame with thine own blood. Destroy at the altar a thing of value. Remain in perfect silence and heed the voice of our Lady. Speak not of this ritual or of her coming to any person…
“Display thyself to Our Lady; dedicate thy organs to Her, dedicate thy heart to Her, dedicate thy mind to Her, dedicate thy soul to Her, for She shall absorb thee, and thou shalt become living flame before She incarnates…”
– Russell Miller, Bare-Faced Messiah
The absorbtion part of the process refered to the mingling of the male and female sexual fluids, the OTO’s Gnostic Mass. The mixture was allowed to undergo a transmutation in its natural alchemical furnace of the woman’s vagina for a few minutes and was then consumed in its entirety by the magician.
The campy sci fi writer L. Sprague de Camp who knew both Hubbard and Parsons stated “The neighbors began protesting when the rituals called for a naked pregnant woman to jump nine times through fire in the yard.”
When Parsons wrote Crowley of his plans for producing the Divine Child He responded “You have me completely puzzled by your remarks. I cannot form the slightest idea of what you can possibly mean.” In a letter to the head of the OTO in the U.S. Crowley commented
“Apparently Parsons or Hubbard or somebody is producing a Moonchild. I get fairly frantic when I contemplate the idiocy of these louts.”
“After the Babalon Working had been concluded, all that Parsons could do was watch and wait. He had been told that the Operation had succeeded, that conception had occurred, and that in due course the avatar or Daughter of Babalon would come to him, bearing a secret sign that Parsons alone would recognise, and which would prove her authenticity. Hubbard, though, had rather more mundane considerations on his mind, and several weeks later he and Betty absconded with a vast amount of Parsons’ money. This amounted to many thousands of dollars as an investment in Allied Enterprises, a fund set up by Parsons, Betty and Hubbard, and into which Parsons was pursuaded to sink most of his savings.” “
– Michael Staley,
Greatly disturbed, OTO member and Occult writer Lewis Culling took it upon himself to make some inquiries and on 12 May he wrote to Karl Germer: “As you may know by this time, Brother John signed a partnership agreement with this Ron and Betty whereby all money earned by the three for life is equally divided between the three. As far as I can ascertain, Brother John has put in all of his money … Meanwhile, Ron and Betty have bought a boat for themselves in Miami for about $10,000 and are living the life of Riley, while Brother John is living at rock bottom, and I mean *rock bottom*. It appears that originally they never secretly intended to bring this boat around to the California coast to sell at a profit, as they told Jack, but rather to have a good time on it on the east coast…” 
Germer naturally informed Crowley, who replied by cable on 22 May: “Suspect Ron playing confidence trick. Jack evidently weak fool. Obvious victim prowling swindlers.” In a letter seven days later, Crowley wrote, “It seems to me on the information of our brethren in California that Parsons has got an illumination in which he has lost all his personal independence. From our brother’s account he has given away both his girl and his money. Apparently it is the ordinary confidence trick.” 
“Bare-Faced Messiah: the True Story of L. Ron Hubbard.”
“About J.W.P. – all that I can say is that I am sorry – I feel sure that he had fine ideas, but he was led astray …[and]robbed of his last penny by a confidence man named Hubbard. “
– Aleister Crowley, in a letter to Louis T. Culling (October 1946)
Parsons died in 1952 when a chemical explosion ripped through his garage lab. Numerous conspiracy theories have surrounded this incident.
“Hubbard insisted that he had been working undercover for Naval Intelligence to break up black magic in America and to investigate links between the occultists and prominent scientists at the Parsons’ mansion. Hubbard said the mission was so successful that the house was razed and the black-magic group was dispersed. But Parsons’ widow, Cameron, disputed Hubbard’s account in a brief interview with the Los Angeles Times. She said the two men ‘liked each other very much’ and ‘felt they were ushering in a force that was going to change things’.”
– “LRH, the story of L. Ron Hubbard and the Church of Scientology”, St. Petersburg Times, June 24, 1990
Parson’s defenders have seen Hubbard as “a confidence trickster who had wormed his way into the O.T.O. on the pretence of being interested in Magick.” And that he grew “wealthy and famous by a misuse of the secret knowledge which he had wormed out of Parsons.”
Parsons was young and impressionable. He had gone through repeated upheavals during his short life. He was vulnerable. Hubbard made a big impression on him. Parsons forgot his obligation and violated his oath to the Order. He revealed to Hubbard the secrets of the highest grades of the OTO.
The Excluded Middle
http://www.google.ca/search?q=cache:wIs ... arsons.htm ron hubbard marijuana&hl=en&ie=UTF-8
Researcher Alex Constantine suggests that the American branch of the OTO was taken over in a coup by the CIA and Army Major Grady McMurty who had initially been introduced to the Order when he was a young First Lieutenant by Jack Parsons, then eventually became American head of the order.
Whether or not Hubbard infiltrated the OTO on behalf of Naval Intelligence or merely out of a mutual interest in Crowlyian Magick remains an open question But there can be little doubt that the magickal techniques of self-liberation taught by the Crowlian Order of the OTO, whose “…method is Science, but aim is religion” contributed greatly to Hubbards concept of scientology.
In a “Bulletin” written for Scientologists in 1957, Hubbard said this of the man whose black magic group he had “dispersed”:
One chap by the way, gave us solid fuel rockets and assist take-offs for airplanes too heavily loaded, and all the rest of this rocketry panorama, and who [sic]formed Aerojet in California and so on. The late Jack Parsons… was not a chemist, the way we think of chemists. . . . He eventually became quite a man. 2
In Hubbard’s Affirmations, published despite court attempts from scientology to suppress them, we get a better idea of Hubbard’s relationship with Parsosn. “Jack is also an adept. You love and respect him as a friend. He cannot take offense at what you do. You will not wrong him because you love him.”
Among the many other affirmations that Hubbard was known to have used was the following: “All men shall be my slaves! All women shall succumb to my charms! All mankind shall grovel at my feet and not know why!” [Corydon, p. 53]
Concievabley in composing this passage, Hubbard may have been influenced by the following passage from Crowley’s Book of the Law
“The kings of the earth shall be kings forever: the slaves shall serve.”
Cancelling any doubt of a deep influence of Crowley on Hubbards Scientology, we have the following recording of Hubbard refering to his Good friend Crowley, also known as the Master Therion.
The first Person to bring the connections between scientology and black Magic was Paulette Cooper who, as a result, is alleged to have suffered a five year campaign of terror at the hands of scientologists directed at her driving her insane or possibly to suicide, This included trying to frame her for a bomb threat against Scientology, a crime she was facing 15 years for, but was revealed as a hoax when FBI agents raided Scientology offices.
If Hubbard had infiltrated the California branch of the OTO for Naval Intelligence, it is conceivable that he had done so with awareness of the cannabis-indica truth serum project of the OSS known as Bluebird. A background in drug and mechanically induced information retrieval combined with the occult knowledge of the Crowlyian type could well account for the development of Scientology, for as we shall discuss, the e-meter considered a scientologist religious artifact is a not to distant cousin of the more modern lie detector.
As engrams from this lifetime were removed, devotees were encouraged to follow there problems back to birth, the womb and finally to previous life timesl this is similar to what Crowley termed as the development of the magickal memory
“Having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period.”
– Aleister Crowley, Magick
“After twenty runs through birth, the patient experienced a recession of all somatics and ‘unconsciousness’ and aberrative content.” “Thus there was no inhibition about looking earlier than birth for what Dianetics had begun to call basic-basic.”
– L Ron Hubbard, Dianetics
According to L. Ron Jr., Hubbard Sr. continued with his own use of drugs and even used them in conjunction with the e-meter continually jotting down the results.
“He started me out by mixing phenobarbital into my bubble gum, when I was ten years old. This was to induce deeper trances in order to practice the black magic and to get an avenue to power.”
One of scientology’s most influential texts was said to have been created by these ve ry means with Ron Jr. acting as the Drug channel.
Hubbard not only drugged his son to act as his scribe but apparently also used himself in such experiments, typing out frantically the drug induced revelations as they came through. As Ron Jr. describes “He’d sit at his typewriter late at night and boost up on drugs and hit way at the top, and write like crazy. He could type 97 words a minute with four fingers. That was the maximum the old IBM electric typewriter would go. When he got into one of these drug trips he’d write until the body just collapsed.
That’s the way he worked. Usually what he had written in a burst would then be allowed to trickle out to the public, the classes he taught. It would then be allowed to trickle out to the public, the classes he taught. It wouldn’t just show up right away.
But it was an uneven thing. Sometimes he wouldn’t write for a week, then he’d strap on the heavy duty rockets and up he’d go again.”
The first American “Clear”, meaning one who had successfully removed enegrams, or mental complexes they had developed through the e-meter and dianetics was one John Star Cooke. Besides being a Crowley disciple and owning Crowley’s own hand inscribed tarot deck, Cooke had heavy CIA connections and was also instrurmental in the spread of LSD and in initiating the first Human Be-in in 1967, the famous LSD inspired “Summer of Love”. As MK-Ultra developed out of the earlier OSS cannabis experiments Bluebird and Artichoke, it is interesting to note that Hubbard is credited with being the first to expose MK Ultra
According to researcher Jon Attack, Hubbard had himself used LSD himself prior to its illegality and Scientologists have dosed their unsuspecting enemies with the drug. Interestingly Hubbard himself later complained to the FBI that a number of Scientologists had suffered “psychotic episodes” which he claimed were the result of psychiatrists surreptitiously giving them LSD:
“1951 Hubbard authored a second book on Dianetics, Science of Survival which set out to delineat the human emotional range. Science of Survival is also notable on another count – as the first public disclosure of psychiatric-intelligence mind control techniques (later confirmed by Central Intelligence Agency testimony regarding the MK Ultra projects and the Navy’s Project Chatter)..” (www.scientology.org)
“Mr. Hubbard’s statement was found to be true in the 1970s, when the CIA’s program became public knowledge after the freedom of Information Act enabled investigators to document the agency’s inhumane and grotesque experiments on human subjects. The ensuing outcry over the use of mind-bending drugs, which combined with electric shock caused the deaths or maiming of untold numbers of people, drew comparisons between the CIA and the infamous Nazi doctors and led to Congressional hearings into the intelligence agency.”
– firstname.lastname@example.org (probably from the Scientology Guardians Organization)
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